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Truth crushed by Priests shall rise again. 


Copyright, 1892, 




. JV7- 



One who loved Truth more than the commendation 
of men, left on record as a legacy to the human race, 
a sentiment, at once so truly religious, broad and 
elevating, that we quote his lines in this connection: 

"Tlie world is my country, 

To do good my religion." — Paine. 

With the same broad and philanthropic spirit which 
inspired the above we dedicate this work to the world. 



J M. Roberts, Esq., . . Frontispiece 

Apollonius. — The Nazarexe, . . .14 

Symbols of the CRUcrFiED Lamb axd the 

Crucified Man, . . . KiO 

BuRN'ixo OF the Condemned Books, . . 401 

Prometheus Bound, (Whose Tkaokdy was 
THE Prototype OF the Crtcifixion of 
the Christian Jesus,) . . . 515 



Preface, 3 

Introductory, . 11 

Apollonius, the Nazarene, The Jesus of the Christians, 14 

Apollonius of TYANA,the Nazarene. — Bom A. D. 2, died A. D. 
99 — His history and teachings appropriated to formulate 
Christianity — The original gospels of the New Testament 
brought from India, 1 7 

Damis, the pupil of Apollonius. — The Epistles of Timothy written 

to Damis — India the source of Christianity, ... 35 

Deva Bodhisatoua, a Buddhist Prophet. — The original gospels 
as understood by the Hindoos — Received from spirit sources 
through Bodhisatoua as a medium, ..... 48 

Plotinus. — The testimony of Ulphilas, Apollonius, Vespasian, 
Deva Bodhisatoua and others confirmed — The scriptures of 
Buddhism and their relation to Christianity, ... 57 

Pope Gregory VII. — His reason for destroying the library of the 
Palatine Apollo — The manuscripts contained therein would 
prove the non-existence of Jesus Christ, .... 59 

EuTHALlus, a Greek Theologian. — The teachings of Apollonius of 
Tyana mutilated to make good the Christian scheme — Eutha- 
lius substitutes Paul and the Christ idea for Apollonius and 
Chrishna in these wTitings — The Acts of the Apostles, 
Pauline and Catholic epistles divided by him into verses, . 61 

PoTAMON, the great Alexandrian Reformer. — His attempt to 
purify the existing religions leads to exile — The Eclectic 
School of Philosophy — The teachings of Potamon drawn 
upon to fabricate Christianity, ...... 64 

Vespasian, a Roman Emperor. — No such person among the Jews 
as Jesus of Nazareth — The books of the Jews — Disease 
produced by spirits — Apollonius a great medium, . . 79 

Herodes Agrippa II, King of Judea. — The true version of the 

trial of Paul before Agrippa as given in Acts, ... 82 

Pliny the Younger. — His letter to Trajan referred to the Esse- 

nes and not to the Christians — The word Christians a forgery, 87 


Origen. — Christianity and Paganism identical — The narratives PAGE 
relating to the person Jesus Christ derived from the Greek 
and Egyptian god makers, ....... 89 

Flavius Josephus, a Jewish Historian. — The reference to Jesus 
of Nazareth fraudulently interpolated by some Christian 
copier of his history — No such person as Jesus of Nazareth 
existed in the time of Josephus, ...... 91 

Vflavius Philostratus, biographer of Apollonius of Tyana. — 

/ ^ The non-existence of the Christian religion in his day — 

Apollonius worshiped in Rome as the saviour of men — Every 

effort made by Popes and Emperors to destroy the history of 

Apollonius, ......... 94 

COSMAS Indicopleustes, the great Antiquarian. — The symbols or 
keys of the Christian religion found on the Adulian marble — 
Fraudulent plates being manufactured by excavators to sup- 
port the Old Testament, loo 

Jean Jacques Barthelemy, a French Scholar. — The modem 
Christian religion under the form of symbolic worship writ- 
ten upon all the temples and tombs of antiquity, . . loi 

Henry Salt, an eminent English Traveller. — All historic religions 
have their origin in the Sun — Blinded by Christianity while 
on earth, . 104 

M. Servillius Nonianus, a Roman Consul. — The Christian Jesus 
none other than the Chrishna of the Hindoos — No Christians 
nor Christianity in the time of Nero, A. D. 45 to 68, . , 108 

Ptolemy Philadelphus. — The Alexandrian Library — Where 
the principal parts of the creeds and tenets of all religious 
systems were obtained, ....... 109 

Pontius Pilate, Procurator of Judea. — He knew nothing of the 
Jesus of the Christians — Jesus Onanias a robber, tried before 
him and crucified by the Roman soldiers — This testimony 
positively corroborated in our own times, . . . . 112 

Cyrillus Luchar, a Greek Patriarch. — The Alexandrian manu- 
script — The infamy of Christianity — Millions of ruined souls 
in the after-life because of its teachings — Christianity not 
from the Jews but from the Greeks, 114 

QUINTILLIAN. — Denies the existence of Jesus Christ — The cross 
has been the symbol of various religions ever since the days 
of Rameses n of Egypt, 118 

Julius Lucius Florus, a Roman Historian. — The spirit of pro- 
gress buried beneath Christianity — Jesus and his so-called 
apostles not known in Rome A. D. 125, .... 120 


Urban VIII, a Roman Pontiff. — Facts in regard to the mingling page 
of Paganism and Christianity — The bronze decor£:tions of 
St. Peter's at Rome — Where obtained, .... 122 

Aquila, a Cappadocian Philosopher. — Neither Jew nor Christian — 
Not the translator of the Greek version of the Old Testament 
as recorded in history, ....... 123 

Symmachus, a Grecian Statesman. — The Christian religion a 

duplication of the Eleusinian mysteries, . . . . 1 24 

PoMPONius Mela, a Roman Geographer. — No Christians at 

Antioch A. D. 54 — The goddess Diana worshiped, . . 126 

Cardinal Stefano Borgia. — Christianity cannot stand the 
blazing light of the original WTitings of the Latin Fathers 
if placed in the hands of scholars and free thinkers, . . 128 

Caracalla, bishop of Nicomedia. — The Council of Nice — All 
works pertaining to the mythological origin of Christianity 
to be destroyed — Bibliomancy, . . . . . . 129 

Hegesippus, a Greek Theologian. — The attempt to make a new 
religion out of the old religions — The struggle between 
learned scholars and pagan priests, . . . . . 131 

Ulphilas, a Catholic Bishop. — The source of the Codex Argen- 
teus — The Brahminical gospels of Apollonius translated from 
the Samaritan tongue in the Fourth Century — The names 
changed to suit his Christian employers, .... 133 

Abgarus, a Grecian Priest. — The famous letter to Jesus Christ 
a forgery by Christian writers — He corresponded with Jesus 
Malathiel, a Jewish priest — Eusebius responsible for the 
circulation of this falsehood, ...... 135 

Gregory, bishop of Constantinople. — Destruction of many valua- 
ble books — Jesus interpolated for Apollonius in history — 
Eusebius spent his whole life in mutilating and destroying 
everything that militated against Christianity, . . . 138 

Eusebius of C^sarea. — An unwilling witness — The power of 
truth — All Epistles and Gospels in reality the creation of 
Christian priests — Justin Martyr the forger of the passage in 
Josephus in relation to Jesus Christ — Eusebius admits copy- 
ing it — Dr. Lardner's arraignment of Eusebius — What Gib- 
bons thinks of Eusebius, ....... 141 

Alciphron, a Greek Writer. — The story of the" Wise Men of the 
East," a theological legend brought from India by the 
Gymnosophists, ......... 150 

Sir Thomas Bodley, founder of the Bodleian Library. — The 
Anti-Nicene library — Collection of manuscripts against the 
Council of Nice — Missing leaves ofthe Cambridge manuscript, 152 


Marcion, the Father of Christianity. — The Pauline Epistles ap- FACE 
propriated by Marcion — He changes them — The description 
of Paul interpolated to disguise the identity of their author, 
Apollonius of Tyana, ........ 154 

LuciAN, a Greek Satirist. — The insignificant measures used to 
formdlale the Christian Gospels — The St. Luke of the Gos- 
pels — Apollonius the Apollos of the Greeks — The original 
works of Lucian mutilated — Who St. Paul and St. Mark were, 157 

CoxsTANTINUS PoGONATUS. — The sixth council of Constantinople 
A. D. 680 — Prometheus of the Greeks adopted to represent 
Jesus Christ — Lamb worship changed to man worship — 
Lamb worship a relic of paganism — The edict prohibiting 
the worship of the lamb on the cross, . . . . 160 

CONSTANTINE THE Great. — Fettered by the truth — The Budd- 
histic gospels mingled with the teachings of Potamon, . 162 

Epaphroditus, a Latin Grammarian. — ^Josephus a member of the 
Ancient Order of the Initiated — Why Josephus did not 
mention Apollonius in his history, . . . . . 163 

F. NiGlDlus FiGULUS. — Connection of astrology with Christianity, 166 

Vellius Paterculus. — The Signs of the Zodiac the key to all 

religions, .......... 167 

Gregory, bishop of Neo-Caesarea. — Apollonius worshiped in the 
Temple of Apollo — Valuable manuscripts destroyed by 
Eusebius, .......... 169 

Ummidius Quadratus, Governor of Syria. — The feast of the 
unleavened bread a blood purifying ceremony — The carefully 
concealed secrets of the Essenes — Travels in India, . . 170 

C. Cornelius Tacitus, a Roman Historian. — The Essenian 
Brotherhood — Spirit manifestations — Never heard of the 
Christian Jesus nor of Christianity, . . . . . 1 73 

Manetho, an Egyptian Priest. — The god Osiris of the Egyptians — 
Materialization as understood by the ancients — The Sun 
personified, the revered saviour of all nations, . . . 175 

Varro, a Roman Writer. — The celebrated literature of the ancients 
destroyed by the Christian hierarchy — His " Key to Ancient 
Religions " destroyed by order of Constantine the Great, . 177 

Ignatius o^ Antioch, Patriarch of the Essenes. — Apollonius of 
Tyana investigated the religion of the Essenes — The sacred 
writings of the Essenes blended with those Apollonius 
received from India, ........ 179 

Titus Livius, a Roman Historian. — The birth, life, death and 
resurrection of Jesus Christ as portrayed in the annual 
passage of the Sun through the constellations of the Zodiac, 181 


Q. Veranius. — The God of the Britons identical with the God of page 
the Christians — The idea of being saved by a man born of a 
virgin, established among barbarous people centuries before 
the Christian era, ........ 183 

Porphyry, a so-called Heathen Philosopher. — None of the early 
Christian Fathers, so-called, were Christians in reality — The 
gods of all religions have arisen out of astronomy and 
astrology, .......... 185 

Marcantonio De Dominis, a Heresiarch. — The old Roman 
gods, re-chiselled by the sculptors, are the Apostles of the 
Christian religion — The vestments of the Roman Catholic 
priesthood copied from the priests of Apollo, . . . 187 

Sejanus, the favorite of Tiberius. — New light on the story of the 

crucifixion — The obliterated portion of the Alexandrian Codex 189 

Aloysius Lilius, an Italian Savant. — The connection of the life 
of the so-called Jesus Christ with the gods of antiquity — The 
doctrines of the Christian Trinity based on the Pagan Trinity, 191 

Pompaeius Saturninus. — The secret meeting of the Sons of the 

Sun or the Initiated — Ancient Spiritualism, . . . 193 

Carra. — The inscriptions on the Adulian Marble relate to the 

life and miracles of Apollonius of Tyana, . . . . 195 

Clement Alexandrinus. — His writings mutilated by Eusebius 
— interesting revelations concerning the Christian cross — 
The Council of Alexandria 197 

Hermogenes, the Essenian rival of St. Paul. — Astronomy the key 
to the Book of Revelation — To understand the symbolism 
of Christianity read the stars, 200 

Jean Sylvain Bailly. — ^Vhat can be found at Ancient Tyre — 

An important book, ........ 203 

Cardinal C^sar Baronius, Librarian of the Vatican. — The 
Hindoo god Chrishna, in reality the Christ of the Christians 
— Sworn to eternal secrecy, ...... 205 

RUFUs QuiNTius CuRTius. — The Jewish legends borrowed from 

Persian mythologies — The breast plate of Josephus, . . 207 

M. Atilius Regulus. — The Greek and Roman religions copies 

of the Egyptian religion of Osiris or the sun personified, . 210 

Robert II, of France. — The Great Infinite has marked out no 
set of religious rules for men to be governed by — The effect 
of too much religious belief — All pictures of Jesus Christ 
copies of those of Apollonius of Tyana, . . . . 212 

Pythagoras, the Samian Sage. — The god principal within us — 
In ancient times all sages were mediums — The effects of 
erroneous religious teaching of children almost ineradicable, 214 


Ammonius Saccas, the pupil of Potamon. — The Book of Reve- PAGE 
lation written under spirit control by Apollonius — Christian- 
ity known under the name of Gnosticism, .... 218 

Galerius, a Roman Emperor. — Why Diocletian issued his famous 

edict against the Christians, . . . . . . 222 

George Deyverdxjn. — The Last Supper taken from the Eleusi- 
nian Mysteries — (Jibbons' book, " .^neas, The Lawgiver of 
the Eleusinian Mysteries," destroyed by the clergy, . . 225 

Heinrich E. G. Paulus. — The Gospel of St. Matthew — A 

remarkable communication, ...... 226 

Sigebert Havercamp. — The writings of Damis in existence as 

late as the Eighteenth Century, ...... 230 

Charles De Brosses. — The worship of the Fetish gods — Chris- 
tianity a mixture of all preceding religions, . . . 332 

Christian Thomasius, Jurist and Philosopher. — Luther knew 
that Jesus Christ was a myth but dared not acknowledge it — 
The true cause of Materialism in Germany, . . . 235 

Saturninus, the Essenian Philosopher. — The founder of Gnos- 
ticism — The story of Jesus of Nazareth, and the Christian 
Scriptures the mixed systems of Brahmanic, Buddhistic, 
Jewish, Essenian and Gnostic teachings — Apollonius heals 
by the laying on of hands, ....... 237 

Cardinal Robert Bellarmine. — Compelled to testify by the 
disappointed hopes of millions who believed and trusted in 
Christianity — Refers to the portrait of Apollonius — All 
should know who the real Jesus was, ..... 242 

Hormisdas, a Roman Catholic Pontiff. — Destruction of the 
Pauline Epistles — Eusebius a scoundrel — Jesus Christ wor- 
shiped in the form of a lamb — Romanism is Paganism 
changed into Christianity, ....... 244 

Appian, a Roman Historian. — His writings destroyed by the 
Christians — The Hindoo Chrishna changed into the Greek 
Christos, 246 

John Fidknza, St. Bonaventura. — The doctrines of Apollonius 

in the hands of the Maronite Priests on Mt. Lebanon, SyTia, 250 

Annius ok Vitkrho, a learned Dominican Friar — Startling rev- 
elations — The manuscripts saved from the Alexandrian 
library — The key to the old Egyptian manuscripts found at 
the entrance of the ancient temple of Apollo at Rome, . 252 

Mi/.RAIM, the Chaldaic king of Egypt. — The worship of the 
Egyptians — The signs of the Zodiac — New facts in history — 
Mizraim the name of a king and not the name of a country 
as claimed by historians, ....... 256 


EuxENUS, a Pythagorean Philosopher. — The teacher of Apollo- page 
nius — Explains the seven Pythagorean principles as taught 
in his day, .......... 264 

Jean Baptiste Colbert, Prime Minister of France. — The in- 
scription on the marble throne at Adulis, referred to ApoUo- 
lonius of Tyana — The Armenians fire worshipers — The 
ancient Egyptian virgin Isis identical with the Christian 
Virgin Mary, ......... 269 

Godfrey Arnold, a German Mystic. — The communication of 

Euthalius confirmed, 272 

August Von Schlegel, a German Philologist. — The Tamil 
language more ancient than the Sanscrit — The Tamil idea 
of the Trinity, ......... 274 

BoDHlSHORMAH, a Buddhist Priest. — The books of the New 
Testament from St. John to Revelations parodied from the 
versions of Bodhisatoua — The Gospels of Matthew, Mark 
and Luke derived from ancient Gymnosophic religions, . 276 

Servius Sulpicus Galea, a Roman Emperor. — Who the Jesus 
of Nazareth was that created such confusion at Jerusalem, 
A. D. 34-35, 280 

Junianus Justinus, a Latin Historian. — More works mutilated 
by Christian writers — Hesus Christos changed to Jesus 
Christ in the days of Eusebius, 285 

Plotina Pompeia', wife of the Emperor Trajan. — The famous 
letter of Pliny the Younger to Trajan — What the light of 
truth reveals — Ancient copies still in existence fraudulently 
interpolated in order to manufacture proof of the existence 
of the Christians at an early period — The worship of Apol- 
lonius at Rome — The historical proofs of the existence of 
Jesus disappear under the light of these communications, . 290 

Facilidas. King of Abyssinia. — Some interesting testimony in 

regard to evolution, ........ 294 

Father Amiot, a French Jesuit. — Christianity cannot stand 
before unbiased thought and reason — All deistical ideas 
inconsistent with the laws of life and organization of matter, 295 

Charles Francis Alter. — Interesting philological discoveries — 

The mystic symbols of the school of Ammonius Saccas, . 297 

Herennius, a contemporary of Plotinus. — The first writing or 
tablets of man's history were found in Ethiopia — Christianity 
contains all the ceremonies of the ancient pagans combined 
with a god that never existed — Plans for the formation of 
the highest and noblest system of religion ever known over- 
thrown by Constantine the Great, ..... 300 


Amei.U's, a disciple of Plotinus. — Why Eclecticism was checked PAGE 
in its infancy — Pagan priests preferred to see their ceremo- 
nies continued through the Catholic church rather than have 
them become obsolete, ....... 302 

Strabo, Historian and Geographer. — "If the records of the past 
had been allowed to stand there would be no Christianity 
to-day" — Confirmatory proof that the portrait of the Nazarenc 
is a true representation of Apollonius, .... 306 

PURAOTES, King of Taxila. — The visit of Apollonius to India — 
Receives the sacred Testament of The Mountain of Light 
Circle from larchus — Light upon the Book of Matthew — 
Millions of spirits would rather cease to exist than that these 
revelations should come to mankind, . . . . . 311 

John Frederick Gronovius, Critic of the Seventeenth Cen- 
tury. — The works of Pliny, Livy and Sallust, very much 
changed in order to conceal the real origin of Christianity — 
Confirmatory proof in regard to the forgery of Pliny's letter, 315 

Abulpharagius, bishop of Guba. — Christianity essentially the 
Sun Worship taught at Babylon by Zoroaster — The Jesuits 
supporting the opposition to the truth as revealed from the 
spirit world, 317 

MiNUClus Felix, a Montanist Patriarch. — Where civilization 
originated — Christianity an outgrowth of Buddhism — Sun 
Worship and Egj'ptian Osirianism one and the same thing, . 319 

Griesbach. — Zodiacal interpretation of all religions — The five 
ancient Testaments — The incorrect translation of the Greek 
Testament, 321 

Haico, the great Armenian King. — The Jewish legend of the 
Tower of Babel disposed of in an effective manner — The Old 
Testament belonged to the Armenian people and not to the 
Jews — The secret chambers of the Pyramids of Ethiopia, . 324 

Montanus, the Phrygian Ecstatic. — The teachings of Montan- 
ism — Their books the canons of Buddhism — Materialization 
in ancient times, ........ 330 

Akiisa, a Jewish Rabbi. — Chronological forgeries resorted to in 

order to make the Jewish religion appear ancient, . . ^23 

Lucii'S Appuleius, a Satirist. — The difTerence between the 
teachings of Apollonius and Potamon — The Greek and 
Egyptian divinities identical with older gods, . . . 338 

ARDii.tJA Babekra, miscalled in history King Asoka. — Buddhism 
not an oft' shoot of Brahmanism— Primitive Buddhism 
merely amoral philosophy — Why the council of Asoka was 
called — Asoka the name of a place, not of a king — The 


Pentecostal Shower took place at Asoka in India, and not at page 
Jerusalem as recorded in the New Testament, . . . 341 

Rabba Joseph. — The writings of Gamaliel tampered with by 

Christians, .......... 349 

Moses Maimondes. — The Augian Codex — Absolute proof that 

Apollonius of Tyana was St. Paul , 355 

Procopius, the Secretary of Belisarius. — Eusebius changes the 
Hindoo Chrishna into the Jew Jesus Christ — Julian the 
Apostate did not recant upon his death-bed, . . . 358 

EuNOMius, the great Arian leader. — Whence came the name 
Jesus Christ — Why the Council of Nice was convened — The 
attempt of the Emperor Constantine to blend the prevailing 
heathen religions, ........ 364 

Carneades. a Greek Philosopher. — Christosism converted into 
Christianity in the Fourth Century — The philosophy of Plato 
a combination of the doctrines concerning Christos and 
Prometheus, 376 

SOTION, the teacher of Seneca. — Diana of the Ephesians sup- 
posed to be the virgin mother of the sun god Christos in the 
time of Sotion — A fatal mistake, . . . . . 379 

Septimus Geta, a Roman Emperor. — Rivalry existing between 

the followers of Christos and the worshipers of Apollo, . 383 

Jacob Joseph Von Gorres. — The plagiaristic nature of the 
Scriptures — No Hebrew literature until after the Babylonish 
captivity — The ancient Jewish history taken from the wri- 
tings of Zoroaster, ........ 387 

Frederich Gesenius. — The Hebrew languages derived from 
the ancient Chaldean tongue — Etymology of the name 
Moses — The scribe Ezra revises the account of Daniel, . 390 

St. Chrysosto.m, a Christian Father. — All systems of religion 
amount to misunderstood spirit control — The important 
document contained in the Ambrosian Library, . . . 394 

Ananias, a Jewish High-priest. — Apollonius and not Christ 
accused before Felix — The only Christ preached in Judea 
was the Christos of Apollonius, ...... 400 

Charles M.\rtel, King of France. — The worshipers of Jupiter, 

Hesus and Christos, ........ 409 

R.\DBOD, King of Friesland. — Similarity between Christosism 

and Hesusism, ......... 410 

Winifred or St. Boniface. — Not a Catholic Christian but a 

priest of Christos — The books rejected at the Council of Nice, 411 

Lucius of Cyrene, the Secretary of Damis. — The Apocalypse 

written by Apollonius, ....... 420 


Severus, Patriarch of Antioch. — The Monophysites — The attempt page 

to make Ilesus Christos a Jew, 424 

Agabus. — The folly of religion as a means to spirit happiness — 

Mediums used to propagate the Apollonian system of religion, 425 

John Bidule, an English Theologian. — The persecutions order- 
ed by the Christian churches responsible for the overthrow 
oftheirpower — Persecuted fordenyingthetruth of the Trinity, 427 

St. Francis Df, Sales, a Bishop of (leneva. — A defiant spirit — 
All proof in the hands of the Catholic church — The priests 
have hidden their tracks well — His challenge accepted, . 429 

Silas or Sii.van'US, a Disciple of Apollonius of Tyana. — Inter- 
esting facts concerning the systems of Apollonius and 
Chrestus — New light on the Scriptures — Marcion and Lucian 
appropriated the theological labors of Apollonius, . . 430 

Frumentius, an Abyssinian Bishop. — The Ethiopia version of 
Christosism — The founders of Christianity claim the solar 
Christos of Frumentius to be identical with their Jesus Christ, 439 

Chrestus, the rival of Apollonius. — The subject of the disputed 
passage in Suetonius, not Jesus Christ but Chrestus — The 
teachings of Chrestus, ....... 441 

Aro.n.\mar. — The difficulties attending spirit intercourse — The 
Council of Nabojwlassar — The first Talmud — No Targunis 
of the books of Daniel, Ezran and Nehemiah — Targums of 
those books would have shown their Chaldean origin, . 454 

St. Declan, an ancient Sun Worshiper. — St. Patrick a sun wor- 
shiper — The round towers of Ireland — The literature of the 
Druids destroyed, ........ 457 

Leonardi Bruni, Papal Secretary. — The forgeries in the secret 
archives of the Vatican — Mutilations by Eusebius — The 
destruction of documents by Popes Celestine and Gregor)-, . 461 

St. Dominic De Gtv.MAX. — The Catholicism of spirit life — The 

persecution of the Albigenses, ...... 474 

Louis the Pious, King of France. — The mystic teachings of 

Dionysius the Areopagite — Jupitcrean-Christosisni, . . 475 

Celestine III, a Rom-in PontitT. — Suppressed manuscripts — 

What can be found in the library at Florence, . . . 485 

M. COCCKIUS NervA, Emperor of Rome. — Fifteen other gods 
besides the Hindoo Saviour Christos worshiped at Rome — 
History of them all based upon an immaculate conception, 487 

Innocent III, Pope of Rome — An unwilling witness — TTie mu- 
tilation of the Alexandrian manuscript — The missin<^ leaves 
— The psychology of spirits U:>eJ to lead mortals astray, . 490 


Albertus Magnus. — Astrology furnishes the key to show who page 
the real Jesus was — A pathetic statement, .... 498 

Socrates Scholasticus, an Ecclesiastical Historian. — The 
communion service taken from the Eleusinian mysteries — 
Bacchus the god of wine, Ceres the god of corn — Where 
proof of the truth of these communications can be found, . 5qo 

Gabinus, Roman Governor of Judea. — History of the Jews a 
mixture of the traditions of the Chaldeans and Armenians — 
Abraham a Chaldean, 5°3 

AriANUS. — The teachings of spirits in the Sixteenth Century — 

A pupil of Paracelsus, ....... 5°5 

Marcellinus. — The doctrines of the Trinity — State policy, not 
religious impulse caused Constantine to adopt Hesus Christos 
— Relation of Gymnosophism and Eclecticism to Christianity, 507 

Lactantius. — The doctrine of the Trinity in existence in India 
1600 years before the Christian era — An important commu- 
nication showing the identity of Christianity and paganism, 513 

Hermas, an Apostolic Father. — His suffering in spirit life — The 
Greek myth Prometheus the prototype of the Christian Jesus 
— The honor ofthe founders of Christianity impeached, . 515 

Iamblicus, a Syrian Philosopher. — Th^ Sun the central object 

of the Christian theology — The concealed key, . . . 517 

Belzoni. — Symbols ofthe Christian religion found on the Tombs 

of Ancient Thebes, ........ 518 

Ammonius the Peripatetic, an Alexandrian Philosopher. — 
Religious symbols — History of Jesus a re-deification of older 
gods, . . . . . 4 520 

Anastasius, Librarian of the Vatican. — No evidence to show 
that Jesus Christ ever existed — The pictures of Jesus taken 
from those of Apollonius — The Christian religion the out- 
growth of the teachings of the Alexandrian schools, . . 522 

Jonathan Ben Uz/.iel, one of the Writers of the Targums. — 
Moses a creation of Jewish priests — The legends and tra- 
ditions of the Jewish people extend no further than Ezra 
the Scribe — Jewish and Chaldean history identical — Every 
man and woman their own redeemer, . . . . 524 

Saadias-Gaon. — The Jews had no history as a people anterior 

10450 B. C, 526 

• ARNOLn, Abbot of Citeaux. — The persecutor of the Albigenses — 

Terrible remorse of a spirit, . . . . . . 527 

John Baintrtdge, an English Astronomer. — The significance 

of tho a.-,lronomical and astrological signs, .... 529 


Charles Hardwick, an English Theologian. — India not the page 
mother of civiHzation nor the originator of all religions, , 530 

Mesrop or Mesrob, an Armenian Theologian. — The Testament 
of Apoiionius of Tyana — The Coptic or Egyptian version of 
the Scriptures — Apoiionius worshiped as a god, . . 533 

Paulinus, Archbishop of York. — His mutilation of the Scriptures 
— In spirit life he finds Jesus Christ to be Apoiionius of 
Tyana — lie copied after Eusebius, ..... 543 

St. Germain — The original gospels written in the Syriac- 
Hebraic tongue — Copied into the Armenian tongue by 
Moses Chorensis — The Maronite monks of Mount Lebanon 
have valuable manuscrij ts in their possession, . . . 545 

MoNTACUXr:. — The Druid worship of the God Hesus prevailed 

as late as the Fourteenth Century, ..... 547 

Francis Anthony Fi.emming, a Roman Catholic Priest. — St. 

Patrick not a Christian but a Dmid priest, . . . . 550 

Jacob Capo, an Architect. — The stones of pagan temples con 
verted into Christian churches — The statue of Hesus of the 
Celtic Druids mounted in a church at Florence — The statues 
of Jesus and his twelve Apostles are pagan gods re-carved 
and modified to suit Christian requirements, . . . 552 

J. S. Semler. — Dying gods of virgins bom, a mythical idea isoro 
years old — Corroborative evidence to be found in the 
encyclopivdias of the Chinese and Japanese nations, . . 553 

Cardinal Sanct.\ DeCaro. — Interesting account of the original 
gospels — When the first bible was printed all marginal notes 
on manuscript were dropped except those manufactured by 
the priests — The Samaritan copy of Ignatius of Antioch, . 556 

Pope Nicholas IV. — The difliculty of communicating in the 
English tongue — The opixjsilion of spirits — The twelve apos- 
tles of St. Peter's in Rome copied from the twelve gods 
transix)rted from Olympus to Rome in the days of the 
Emjxiror Hadrian — Terrible conflict in spirit life, . . 56* 

Zoroaster. — Startling disclosures — The Jewish Book of D.miel 
contains the actual earthly experiences of Zoroaster — 
Zoroaster, not Daniel thrust into the lion's den — His works 
apjiroprialed by the Jews — The Book of Revelation and the 
Book of Daniel open up the secrets of antiquity when 
propt-rly interpreted and understood — A description of the 
ancient religions — Confounded in history with the elder 
Zoroaster — The <lisputed (juestion " Who was the Darius 
mentioned in the lUjok of Daniel," settled at last— Correc- 
tions m.ule ill history, .....••• 5^5 




Oh, faithful soldier of the liight, 

Whose buckler is an honest soul ! 

The sword of Truth in lustre bright 

Gleams in thy hand. Still onward roll 

The waves of battle. Yet the shafts of Hate 

Are vain ; before the radiant shield 

That guards thee still. Thy glorious fate 

Will be to conquer - not to yield 

One inch of ground to adverse force — 

But, marching on to triumph high, 

O'er Error prostrate -left with no resource 

Whil'st thou can banded hosts defy, 

Knowing that Right shall yet succeed, 

And thou, oh soldier staunch and true, 

Shalt reap reward for every deed 

And word of faith. For such thy due. 

And in thy spirit home shall shine 

Thy record fair, inscribed by angel hands, 

Who to thee bring influx of light divine. 

January 14th, iSSj. FORESTER GORDON. 

The above lines were inscribed to one whose lamp of mortal 
life went out while he battled for the truth. None were more 
vatiant or fearless in its defense. He could suffer, but never 
yield to wrong, for his soul was cast in the mold from which 
martyrs are born. lie fell on the field of battle, full armored 
and face to the foe, leaving others to grasp Truth's standard, 
close up the ranks and press on to victory. 


It is only natural that the readers of this volume should 
desire to know something of the life and characteristics of the 
individual whose intellectual labors contributed so mucli to its 
value. That earnestness and sincerity were marked elements 
of his character, no one could doubt who heard him speak or 
read the lines from his pen. To illustrate, we quote the follow- 
ing from one of his editorials: "Dear friends and patrons, it 
is true that we have not known what rest or recreation was, 
during the daily and nightly vigils which we have been forced 
to keep, but what of that? Who is there that is worthy to serve 
Truth who is not willing to forget self in the grander purpose of 
contributing to the common good of mankind?" His was a life 
full of usefulness, and his good deeds were many. When his 
great soul had outgrown its mortal surroundings and tlie 
measure of his earthly life was filled, he passed on to other 
fields of labor in the spheres beyond, leaving this Morld better 
for his having lived in it. 

Jonathan M. Roberts, Esq., was born in Montgomery Co., 
Penna., December, 1821, and was a man of fine education as 
well as marked ability. He studied law and practiced it 
for some j-ears, from wiiich he retired previous to his taking up 
the editorial pen. Prior to the war, he wivs an active Abolitionist, 
and being a man of strong temperament and positive convict ions, 
he became one of the leaders of that party. Subsequently h« 
became an active Republican, and spoke effectively during 
several campaigns. About 1873 lie was convinced of the trutli 
of Spiritualism through receiving communications from his 
father, who, when in earth life, was prominent in National 
airairs, and a member of the U. S. Senate. In 1878 Mr. 
U()l>erts started Mind and Matter, a weekly journal, devoted 
to t'he interests of Spiritualism and as its able editor gained a 
well earned reputation as a journalist and writer. He was a 
great student in ancient religious history, and made extensive 
researches therein, prompted by tiie revelations received from 
many anciiMit and modern spirits. Tlius amidst liis untiring 
ialxtrs for thegood of otliers, he passed tospirit life February 28, 
1888, ;it Ills iiome ill iJurlingtoh, N. J., in the'i7tli year of his age. 


IN SUBMITTING to the reader Antiquity Unveiled it is 
with a feeling of assurance that its contents will answer 
this all important and oft repeated question — Is Christianity 
as known and taught in the western world, a divinely inspired 
religion, or an offspring of still more ancient religions? 
Every unprejudiced student knows, that notwithstanding the 
many claims made by Christian writers as to the origin of 
Christianity, it still remains simply a formidable religious 
system whose source is buried in the debris of remote antiquity. 
The revelations contained in Antiquity Unveiled are des- 
tined to unearth and solve all the great mysteries surrounding 
the origin of the Christian religion, for the unlearned and 
student alike. It appears from the testimony set forth in the 
following pages that fragments of teachings, forms and dogmas 
were gathered from various religious systems that were extant 
previous to tlie so-called Christian era and gradually moulded 
into what is known and taught as Christianity, the formu- 
lators of this system employing every means to disguise 
its pagan origin. This work contains a series of messages 
from occult sources bearing upon Oriental religious, and their 
relation to Cliristianity, with comments thereon by the late 
J. M. Roberts, Esq. The following is a brief account of the man- 
ner in which these messages were received. On March 26th, 
1880, Mr. Roberts, then editor of Mind and Matter, received 
a communication througli the medium from Potamon the 
founder of Eclecticism, which was the beginning of the series. 
This was followed by others upon the same subject until 
the entire series was finished in 1886. All were published in a 
weekly journal as received. They contain in a small space a 
vast amount of knowledge pertaining to the religious history 
of mankind which before this unfoldment, was unknown to 
tlie world. It is these revelations of such great import to 
every individual that we place before our readers. 


The object of publishing these important and startling 
revelations is not only because they are of universal interest, 
but to preserve them to the world as well as meet the 
popular demand of progressive minds in every clime. The 
corroborative evidence embraced therein demonstrates con- 
clusively that Apollonius of Tyana was the Jesus of Naza- 
reth, the so-called Saviour of the Christian Scriptures. This 
great teacher now returns to earth, and inspires a medium 
through whom he explains the mj'steries which have sur- 
rounded the origin of so-called Christianity. These facts 
being so highly important, it seems imperative that they 
should be widely disseminated ; tlierefore we have concluded 
to issue them in a volume entitled Antiquity Unveii.kd, 

The work would have been published by Mr. Roberts in 
book form, had he remained in earth life a few years 
longer and received the encouragement and support he 
was entitled to in view of the great work he was called 
upon to fulfill for the enlightenment of mankind. We can 
not hojie to compile the work so completely and ably as 
Mr. Roberts would have done, he being fully prepared with 
all the details, as well as possessing marked ability and 
wonderful adaptation for such a task. The only thing which 
now seems possible in view of the demise of Mr. Roberts, is 
to insert the the communications in the order they were re- 
ceived as far as practical,* and as much of his comments as 
the size of the volume will admit. These will rest upon their 
merits as bearing upon the religious history of the world. 
The work will at least be suggestive of thought, and cause 
many minds to look below the surface of the present religious 

A considerable number of publications have been brought to 
the attention of the reading world heretofore by able authors 
and scholars upon the subject of ancient religions. These 
works, however, have been based upon what history of past 
ages has not been destroyed and is now accessible, and such 
researches as could be made at a time so remote from the age 
in which these religions had their origin. 

Other works have been published within the last twelve 

*Many of these spirit witnesses could not deliver their te^timony in the 
order arranged by the spirit yuides of the medium, for the reason that 
Conditions were unfavorable. 


years, whose authors have had the opportunity to draw facts 
and data from these communications and comments, whicli 
have been in print since 1880, and tlierefore accessible as sources 
of information upon the subject since that date. While it 
is gratifying to Itnow that other writers have seen their value 
and importance, it is only just to the authors of these spirit 
messages, as well as to Mr. Roberts, in view of his exhaustive 
labors in this field of research, that we accord them due 
credit by placing on record the time when they were first 
received and published. 

This work differs from all others preceding it from the fact 
that it is dependent upon history only so far as to identify the 
individuals giving the communications, and to bring to notice 
collateral facts bearing upon their testimony.* Instead 
of the conflicting statements of history, we have the cor- 
roborative testimony from spirit life of those who were con- 
spicuous in the ancient history of our world. Some of these 
distinguished individuals were the leading lights in the 
propagation of the ancient religions from which the teach- 
ings of Christianity were borrowed. Others of their number 
lived at and subsequent to the date of the Christian era, 
and testify definitely as to the part they acted in the origination 
and promotion of Christianity, as formulated from ancient 
religions. Many of these witnesses now return and contradict 
the assertions of Christian writers, viz : that they taught and up- 
held Christianity while on earth. Others testify that they have 
learned in spirit life the fallacy of the teachings of Christianity. 
Still others testify, as they did in earth life, that they knew the 
teachings of Christianity were not in accord with truth, but 
were composed of fragments gathered from the decayed religions 
of the past, and moulded by skillful minds into the shape best 
suited for their purpose ; after which all traces of their ancient 
origin were destroyed as far as possible, that they might appear 
as a direct inspiration from God. Hence we cannot expect to 
find the root of the Christian religion at the comparatively 
recent date <^f eighteen hundred yeare ago, but back through the 
dim vista of the Oriental ages. Many of these spirit witnesses it 
appears, fearing for their lives, withheld the truth while on 

*It is clearly proven in these pages that history has been so 
mutilated by eliminations, forgery and interpolation in the interests of 
Christianity, as to render it unreliable and misleading in the extreme. 


earth, but return and divulge it now. A few of them, only, 
were unwilling witnesses, who finally yielded to the force of 
truth and rendered their testimony. We know of none more 
competent to testify upon these vital questions than those who 
were the religious teacliers at the periods before mentioned. 

Some of our readers may discredit the source of these commu- 
nications, but this does not dispose of tiie subject-matter. Tlic 
testimony remains, backed up not only by the trutii which 
underlies it, but by the collateral facts of history. Tiierefore 
whatever the source, tliis mass of evidence nnist be met, if at 
all, on the basis of that logic and reason to which the subject is 
entitled. Others without due consideration, or the ability to 
comprehend tlie great and interesting questions Involved, may 
consider the work a fiction. If so regarded, it must be admitted 
that it is a fiction of such ponderous proportions as to be 
unequalled in tlie field of romance. On the other hand, if it 
bears the scrutiny of the reasonable mind and proves to be gen- 
erally true it must then be conceded that the pages of tliis 
volume chronicle the most wonderful and startling revelations 
given to the world in any century of its history. 

Though Mr. Roberts was a well-read man of great intelligence, 
he had heard of but very few of the authors of thesx3 spirit com- 
munications until they introduced themselves to him tlirough 
the medium. He was, therefore, greatly surprised at receiving 
sucli startling historical disclosures, and found it necessary to 
continually refer to encyclop.-cdias, biograpliical dictionaries, 
etc., in order to establish their identity, and obtain as much 
evidence as possible of the correctness of their statements. 
This required the labor and research of years. Many of the his- 
torical sketches of these spirits had to be translated from otiier 
languages into English, and in cases where there were no 
historical records extant, their statements had to be tested 
by the light of collateral evidence. In these revelations are 
pointed out many instances wliere historical records liave been 
so mutilated by Cliristiau writers and others in the interests of 
Cliristianity that they are entirely unreliable as true liistorical 
records. Reference is given in connection with each com- 
munication where historical evidence may be found, that the 
critical reader may search for himself. From the fact that 
translation was necessary in so many instances, the idea is pre- 
cluded, which some might entertain, that tlie medium could 


have originated these communications. Even if he had been a 
great scholar and equal to the task of translation, there remains 
to be accounted for the many corrections made, the missing 
links furnished, as well as the masterly manner in which some 
of these ancient scholars expose the mutilations of history and 
settle questions that have caused much controversy among 
historical writers. No scholar living on earth at the present 
day, however learned, unaided by spirit intelligence, could 
thus have laid bare the facts in this connection, and certainly 
not one who, as an individual, was a marked illustration of how 
the ignorant and unlettered are chosen by the "powers that be" 
to confound the wise. Tlae spirit messages are given verbatim 
as received, but the biographical references are inserted in a 
few instances only, as it would make the volume too large. For 
a similar reason the comments of Mr. Roberts are only partially 
included. Enough of the latter, however, are given, to show 
the reader how deeply he entered into this vast subject, and also 
give him some idea of the labor required to consummate this 
work. At many of these sittings other individuals, in company 
■with Mr. Roberts, were present, hence there is no lack of 
evidence that the communications were received through the 
medium and carefully recorded. During the time these 
interviews were in progress, many questions were put to the 
spirits which were suggested by their statements. These were 
answered with a promptness and facility which proved their 
ability to elucidate any point bearing upon the subject under 
consideration. If the medium had been simply a pretender, 
instead of a passive instrument under spirit control, these 
questions would have remained unanswered. 

Some readers of this work, not knowing the essential facts 
connected with its history, and moved by their prejudices, 
born of a false education, may attempt to make it appear that 
the contents were produced through collusion between Mr. 
Roberts and the medium regardless of their misleading effects. 
No greater mistake could be made. From the evidence herein 
set forth, it appears that too much collusion has already been 
practiced by the Church authorities in the past for the good of 
mankind, the evil of which seems now in a fair way to be cor- 
rected by witnesses from whose testimony there can be no 
appeal. In regard to Mr. Roberts, no shadow of suspicion 
could reflect upon hiiri as to collusion in this matter, for he was 


known to be a man of the highest integrity, whose record 
would bear examination even by his opponents. His ability 
scholarly attainments, intelligence and earnestness, evinced in 
his exhaustive labors upon this subject to discover the truth, 
are apparent throughout the entire work. 

Those who are unfamiliar with this mode of spirit intercourse, 
will scarcely comprehend the difficulties to be surmounted 
before these spirits were able to accomplish their self-imposed 
task. It seems marvelous to those who understand the laws 
governing these manifestations, that these spirits should be 
able to return and deliver so coherently this vast array of 
evidence, while controlling a physical organism so unlike 
their own ethereal organism. The consistency with which 
these individuals who lived on earth, not only in the 
remote ages of antiquity, but down through the centuries, 
present their testimony, every vital part in coherence with the 
other, is among the most remarkable events in the history of 
our world. In this instance the difficulties were largely aug- 
mented by the presence of a great opjx)sing force from the 
spirit side, composed of those who from the very inception of 
the Christian religion have been engaged in promulgating its 
teachings, borrowed from heathen mythology and galvanized 
with the name and sentimentalism of Christianity. These 
spirit enemies of trutli evidently knew that the result of these 
revelations reaching the world meant annihilation of the 
power they had gained, therefore every obstacle they could 
control was placed in the way to prevent their transmission.* 

These witnesses were mostly the learned men of their 
time, embracing rulers, prophets and historians. They step 
to the front in the Nineteenth Century to reflect light on 
history's pages, by pointing out the criminal errors caused 
by interpolation and elimination, thus showing how the records 
of the past have been mutilated and the truth misrepresented 

♦This condition of affairs, in relation to opposing spirits in the interests of 
Christianity, may seem very strange to those who have not had experience 
in that direction, but the truth of it hxs been demonstrated to an extent 
which renders doubt impossible It must be self-evident to our readers 
that the millions of defenders of Christianity, who have passed to spirit life, 
would not permit an attempt to be made to elucidate the falsity of their 
religious teachings without making a most strenuous effort to prevent it. 
We refer more esjiecially to the leaders in the cause of Christianity, whose 
power over the people it affects. 


for selfish ends. In doing this they have fearlessly laid bare 
the parts where personal ambition has prompted changes for- 
eign to the truth and misleading to mankind. The light they 
bring includes not only what they acquired on earth, but also 
tlie clearer knowledge gained in spirit life. 

Now, in view of the many opposing factions in the religious 
world, each claiming to be right, many minds have doubtless 
questioned why this testimony as to the truth concerning the 
great religious questions wliich so agitate the human mind has 
been deferred so long? Why, if the lines of communication 
were open between the two worlds, the philosophers, teachers 
and learned men of old, who are in touch with these matters 
of such vast importance have not returned ere this to dissi- 
pate the fearful delusions which envelop humanity? 

To close readers of the history of man's spiritual unfoldment, 
it must be evident that these revelations were brought to the 
attention of the world as soon as the state of man's growth 
enabled him to comprehend and embrace them. That the 
great and good in the spirit realms have been struggling for 
centuries through adverse conditions to consummate this great 
task, no unprejudiced reader can doubt. That they have failed 
many times in the past is equally true, consequently all efforts 
in that direction had to be abandoned from time to time until 
man had progressed to a condition which rendered success 
possible. Destiny, it appears, awarded that period to the latter 
part of the Nineteenth Century. 

We need not apologize to our readers for the length of the 
preface. On a subject of such vast importance, with so many 
points to be considered, even the space we have taken does not 
afford scone to embrace them all. 




WHEN public attention was first called to Antiquity 
Unv^eiled, we were uncertain whether the people had 
reached a point in human progress where they could accept 
its revelations. Bitter opposition was expected from tliose 
who were in sympathy with the Christian religion, as well as 
from man^' others who had not the courage to probe deeply for 
truth on heathen or Ciiristian ground. But we were not 
prepared for such an eager demand for the book from people of 
all classes. Even from far off India, a call was received for 
a large number of copies, a sequel to the interest manifested by 
Eastern scholars who attended the Parliament of Religions. 
On every hand was manifested a desire for more light 
upon the religious questions which cause so much agitation 
in the church as well as beyond its pale. The light that 
dissipated the darkness surrounding the real origin and pro- 
mulgation of the world's leading religions, was found radiating 
from the pages of Antiquity Unveiled, where was also 
found the solution of the many vexed (luestions tliat have 
ba filed the scholar as well as the unlearned, for many centuries. 
Recently new and important information bearing upon the 
remarkable claims of this work, has come to hand from the 
land of the Orient, wiiich should not be overlooked, and to 
which we shall refer later. 

The World's Parliament of Religions held in Chicago in 
1893, was tiie opportunity of tl^e Nineteenth Century for the 
study of comparative religions. Tliis important event was in 


the line of evolution and has done much to establish the truth 
as to the origin, promulgation and ethical status of the religions 
of the world. It made it possible for scholars from all quarters 
of the globe to participate in this unprecedented religious 
assembly and throw light upon the various religions, and 
especially upon the Christian religion as viewed from their 
standpoint. The testimony of some of these scholars has done 
much to support the claims of Antiquity Unveiled. The 
real purpose of this great religious gathering was to convince 
the world of the originality and superiority of the Christian 
religion, but it resulted in bringing to the Western world 
through the scholars from the East, the knowledge that 
Christianity is simply the offspring of religions more ancient 
than itself. 


The following is a quotation from a paper read at the Parlia- 
ment of Religions, by Prof. Goodspeed, entitled, What 


" Formerly it was customary to find little that was original in 
any religion. All was borrowed. The tendency to-day is 
reactionary, and the originality of great systems is greatly 
exaggerated. * * * Many a shrine of Christianity is a 
transformation of a local altar of heathendom. There is no more 
important and no more intricate work lying in the sphere of 
comparative religions than an analysis of existing faiths with 
a view to the recovery of the bequests of preceding systems. 
While much has been done the errors and extravagances of 
scholars in many instances should teach caution. We must 
pass over a large portion of this great field. Attention should 
be called to the wide range of materials in the realm of 
Christianity alone. To her treasury, bequests of usage and 
ritual have come from all the dead past. From Teutonic and 
Celtic faiths, from the Cultus of Rome, and the worsliip and 
the thought of Greece, contributions can still be pointed out in 
the complex structure." 

Rabbi Schindler, of Boston, the eminent Biblical scholar 
in writing of Antiquity Unveiled, says: "I have read 
the book with a great deal of pleasure, but it would be 
impossible for me to express my thouglits concerning it 
in a few lines. There is so much to be said about it, that it 
would take many pages to express it, and to do this I have not 


the time. However, permit me to touch upon a few points. 
The purpose for which the book seems to have been written, lias 
long ceased to be a pressing want, because all who even super- 
ficially have read history, know that tiie Christian religion 
has developed from Jewish and Pagan sources, and that tlie 
supposed author of it was a mytii. It is well known that tljere 
is no contemporary evidence in regard to him, tliat if he lias 
lived he was not known at all, and has not been a great ideal 
of a man which Unitarians wish to make of him. Tliat 
people do not speak out what they think, and do not conform 
at once with their better knowledge is due to their unwilling- 
ness to pose as martyrs. Tiiey let things go as they please and 
keep their opinions to themselves." The foregoing is an 
extract from a brief review of the work by this very able writer. 

Henry Frank, a leading liberal writer and scholar, August 
26, 1893, writes: "Antiquity Unveiled is one of the most 
interesting books it ever fell to my lot to enjoy. I therefore, 
take the first opportunity to express the effect which the 
remarkable book is having on me, as I suppose you would like 
to know. In the first place let me say that the treatise itself is 
tlie most absorbing of anything on the subject, I have yet come 
across, not even excepting the writings of Max Muller. Mr. 
Roberts has certainly given us in a comparatively small space, 
a most surprising quantity of information, and I would at once 
recommend it as a handy compendium on the general subject 
of the origin of all religions. Tlius far, I refer only to the actual 
historical citations with which this work abounds." 

G. W. Hkown, M. D. Author of "Researches in Oriental 
History," writes : " Having travelled over the entire liistorical 
ground with diligent care, I find the positions taken in your 
book mainly true." 

When the attention of Laksiimi Narain, of Lahore, India, 
who took part in the Parliament of Religions, was called to 
Antiquity Unveiled ho said that the scholars of India knew 
that the teachings contained in the gospels originally came 
from India, but was surprised that the fact was known and 
published in this country. He was deeply interested in 
the work, taking a copy to India with him. He said he 
would bring it before the religious societies that he represented 
in his native land, and he believed its intluence and the 
information contained therein, would do much to break the 


effect of the teachings of Christian missionaries, who were 
misleading the uneducated classes. 

ViRCHAND A. Gandhi, of Bombay, India, one of the chief 
exponents of the Jain religion at the Parliament of Religions, 
in speaking of India, his native land, said, " I, like my friend, 
Mr. Mozoomdar and otliers, come to you from India, the 


Mohammed Alexander Webb in speaking of the effects 
of the Christian religion in India, said: "Christianity makes 
no progress in India among the intelligent classes because the 
intelligent Hindoo is conversant with the principles of all 
religions, while the Christian only knows his own imperfectly, 
consequently none of the people listen to the Christian mis- 
sionaries, but the ignorant classes." 

Maharajah of Kapurthala, the head of the Sikh branch of 
Hindoo religion, while on his late visit to this country, in a 
reported interview as to Cliristlanity, said : "No high class 
Hindoo will accept Christianity since tliere is notlilng to 
commend it to him for acceptance. If he is an educated man, 
he knows how pure a system of ethics is contained in his own 
religion and is satisfied with that. If antiquity is to be 
reverenced, tlien his own philosophy is far superior to that 
offered by Christian missionaries. He can compare — weigh — 
judge — examine — test— and finally he is forced to conclude 
that divested of its external covering the Christian religion 
owes its origin to tlie great philosophies of his native land." 

WiLLARD J. Hull, of Buffalo, N. Y., in writing of Antiq- 
uity Unveiled, says : " Probably no book ever compiled con- 
taining an array of testimony calculated to prove a given 
charge, has been so astounding in its affirmations or produced 
a more profound consideration than the work before me. It is 
indeed, a momentous undertaking to charge and prove tiie 
spurious origin of a religious system claiming prescience and 
exclusiveness. Yet this is the burden of Antiquity Unveiled. 
Scliolars in all the past ages who have been disinterested and 
unprejudiced in their researches in the occult mysteries of the 
effete systems of the East, have maintained that the claims of 
Christianity, so far as they relate to originality, eitlier in moral 
precept, doctrlnary points, or tlie so-called miraculous concep- 
tion of a god, are wholly without warrant, drawn from these 
older systems, and were incorporated into Christianity for the 


purposes of power aad emolument in the hands of a despotic 

"Antiquity Unveiled is a compilation of communications 
from ancient spirits with explanatory remarks and suggestions 
by tlie late Jonathan M. Roberts. These communications were 
given through the organism of an entranced medium. They 
all testify that no such man as Jesus of Nazareth ever lived but 
the name was adopted by the framers of Christianity to cover 
the identity of Apollonius of Tyana whose teachings and mode 
of life they purloined and made use of as a model upon wiiich 
to construct their system. Apollonius is a historical character ; 
a man of rare endowments, nobility of mind and singleness jof 
purpose. He and others assert that the teachings he/pre- 
scribcd were given to him in great part by the spirits of Jireolder 
masters, and that what is known as Christianity is a mixture 
of Brahmanie, Buddhistic, Jewish, Essenian and Gnostic 
teachings. The atfirmations made in the book at once place 
the upholders of Christianity on the defensive and they must 
meet them or their claims fall to tlie ground. The internal 
evidence of the different testimonies carries with it the fact of 
genuineness. Tlie various identities are complete, showing 
the absurdity of attributing the work to a single mind. That 
such an idea should be entertained and used for the purpose- 
of destroying tlie force of the book would be much more diffi- 
cult to maintain than the assumption that the communications 
are genuine and emanated from the personages they purport 
to come from. In Antiquity Unvkii.ed the world has the 
uncontrovertible testimony that Christianity is of spurious 
origin and the most consummate piece of plagiarism in human 
history is laid bare to the eyes of men. The book now enters 
upon its second edition. It has created a stir in studious 
minds, a^ was prophesied when it first appeared, and it is 
well, too, that one whose life was devoted to the promulgation 
of the Spiritual philosophy with a persistence few men ever 
manifested, should have reared his monument in a work of 
this character. Mr. Roberts was a painstaking, cautious man, 
and well t(iuipped by nature and training to cope with the 
gn^at undertaking he espoused. I believe that the greatest uses 
of Ani Kill I'V llNVKii/KDareasyet in the inchoative slate. As 
men bi-eome broadened in thought, the truths of the book will 
become nion* afc»'ptaliie and lasting." 

the reception accorded to 
"Antiqujty Unveiled" by the Press. 

The Banner of Light ^ Boston, Mass. 

" The historical data given are in themselves a marvel." 
The Truth Seeker^ New York. 

" The book is bristling with points, deals with a wide range 
of subjects, and quotes extensively from well known authors. 
It shows where the early Christians found the myths and rites 
which they adopted and relabeled, and which the Western 
world now knows as Christianity." 

/■rorn the Kansas City Jotirnal, April 24th, J8gj. 

" This is one of the most remarkable books tliat has ever 
found its way to our Jiterary table, and can hardly be described 
without a repetition of its own history. 

."The contents are remarkable to the last degree, and any 
one reading them and comparing the messuages with the com- 
ments can see that no one intellect could have been the author 
of all. All through the comments can be seen and felt the 
intellectual methods and idioms of the one mind that did the 
the work, but of the one hundred and sixty papers from other 
assumed authors, no two of them are alike in any respect, a fact 
that will puzzle critics more than anything else about the book. 

"There can only be one of two positions, which we shall not 
pretend to decide upon in any way — either that the whole 
book is an ingenuous and exceedingly learned and able inven- 
tion, or has a basis for its contents and argument. Its claims 
at once raise the question that is now so rife over all the world, 
of the credibility of occult methods and testimony. No scholar 
can read this book without intense interest, for its contents 
contain within themselves intrinsically so much that is 
plausible, and so tiioroughly scholarly and circumstantial in 
statement that tlie frank minded are perplexed as to which 
category to assign it. It is the strangest book in claims, in 
contents, and in the fascinating interest of its story that can 
be found in occult literature. 

From the Alcyone^ Springfield, Mass. 

" Antiquity Unveiled. — The conclusion arrived at in this 
book is tliat the Jesus of the Christians is a mythical character, 
chiefly based U])on the life and deeds of Apollonius of Tyana. 
Tiie statement, if true, is overwhelming. Tliere is a fascinating 
interest in reading tlie multiplied testimony of Apollonius, 
Damis, Plotinus, Potamon, Josephus and others. In the work 
will be found much to show that Cbristianity, like all other 
religious systems, sprang from some other religions existing 
before it. Christianity is not a sudden burst of revelation upon 
tlie world. It is an evolution and grew out of otlier decaying 
rt'bgious systeiHS." 

From the Boston Investigator 

"A very remarkable book has just been issued by the Oriental 
Publishing Co., Philadelphia, entitled Antiqijity Unveiled. 
The testimony presented is enormous and of the most startling 
nature. It appears from this book that for centuries, com- 
mencing witli tlie Christian era, there waaestablislied a regular 
system for the destruction of all the literature that did not 
conform to certain standards of thought, and tliat which was 
not destroyed was hidden and remained hidden until recent 
years. From unexpected sources a mass of information has 
been obtained in regard to Apollonius of Tyana that places 
tliat ancient in the very foremost ranks of the world's teachers. 
Tijc real facts in relation to the origin of the Essenes and other 
societies are given, as are also the motives for the destruction 
by fire of the Alexandrian and other great libraries. ANTitiUiTY 
Unveiled gives proof that many men whose memories have 
been cherished with veneration for centuries were nothing less 
than forgers and cheats, whose highest ambition was to destroy 
historical evidence, and found new s^'etems of thought upon 
lies, plagiarisms and interpolations. That mankind has been 
cheated out of much that was real and valuable in ancient 
literature by unscrupulous zealots, all intelligent men have 
known, but it will be a complete surprise to many to learn tiio 
enormous extent of the vandalism and to learn the names of 
the vandals. Had AxTrQUiTV Unveii>ed been published a 
century or two ago, it would have been burned and its author 
also. But in this age it will survive and open tlie eyes of many 
and cause them to shun evil and deception and aim to be noble 
and above all— truthful."— [Jury.] 

From the Aloilem World, Nevj York City, 

" In some respects Antiquity Unveiled is one of the most 
remarkable works of the present century. Whatever may 
have been the the real inspiration of the work, the evidence it 
presents is directly in the line of Mr. Lillie'.s greatest work, the 
author of which certainly cannot bo charged witii a belief in 
or sympathy with the theories of Modern Spiritualism. It is 
also strictly in harmony witli the conclusions of many learned, 
tlioughtful men, who h'avegiven Church Christianity thorough 
:iiid unprejudiced study in the light of the latest historical 
distoveries and translation of the philosophical books of the 
Ka.Ht. In short, the convictions reached by Mr. liillie, Baron 
Harden Hickey and others, through what are considered tlie 
legitimate cliannels of scientific research, are fully corroborated 
by the author of Antiquity Unveiled, wlio can hardly be 
accused of borrowing his ideas from the authors referred to. 
This is a singular fact in itself, and while it cannot be taken as 
concluHive evidence of the correctness of the Spiritualistic 
theories, it gives tiie work a claim to careful consideration 
which it might not otherwise iM)«." 


Apollonius of Tyana, the Jesus of Nazareth, 
St. Paul and John the Revelator, of the 
Christian Scriptures, Returns to Earth 
as a Spirit, and Explains the Myste- 
ries that have Concealed the 
Theological Deception 
of the Christian 

Before entering upon this all absorbing subject, it is simply 
proper by way of explanation to inform the reader that previous 
to the date given below, Mr. Roberts had been having regular 
weekly sittings with the medium through whom these com- 
munications were received, but in reference to the sitting on 
May 2oth, 1881, Mr. Roberts records in his notes the following : 
" Having been informed who would next manifest through the 
medium, the time having arrived, I felt a thrill of astonishment 
and delight of the greatest intensity, and the very air of the 
humble apartment in which we sat seemed filled with a mighty 
spiritual power, as the name of Apollonius of Tyana was 
announced, and we were greeted for the first time by the great 
Cappadocian sage and philosopher, as well as the greatest 
teacher and benefactor that ever drew to himself the love, 
admiration and reverence of the civilized world, — Apollonius, 
the Spirit Anointed Christ of the Orient.'' His communica- 
tion was as follows : 

" Let our salutation be, the survival of truth and its conquest 
of Superstition. I was born, according to the Christian calen- 
dar, on the 16th day of F'ebruary, A. D. 2, of wealthy parents ; 
was educated, until my 26th year, in general i)hilosophy and 
literature, when I served for six years under Euxenes, of 
Pleracleia, learning the Pythagorian philosophy. After ac- 
quiring all T could learn from the teachings of that philosopher, 
I went to Antioch, and from there to Jerusalem. On account 


of some wonderful physical manifestations of spirit power 
taking place through my then young mcdiumship, which 
persons living in Jerusalem had heard of, my entrance to that 
city was hailed, an it has been alleged the entrance of Jesus of 
Nazareth was hailed, with hosanntus and songs of praise to one 
who came in the name of the Lord. And now, mark particu- 
larly what I say ; this t<M)k place wlien I was thirty-three 
years of age. I want you to pay the closest attention to what I 
shall here set forth. You will, by examining Josephus's work, 
*War of the Jews,' see, that concerning the siege of Jerusalem 
a certain prophecy was given, or words were sjx)ken, as is 
alleged, by Jesus of Nazareth, which were fulfilled. You will 
find what I refer to, in Matthew, 23d chapter and 3oth verse, 
where the so-called Jesus is made to have asserted that that 
generation were guilty of all the blood that had been shed from 
Al)el to Zachariius, the son of IJaroch, slain between the temple 
and the altar exactly thirty-four yeai"s after the alleged death 
of Jesus. And you will find this prophecy then fulfilled, while 
Jesus is made to have stiid that it wjis fulfilled in his time ; 
and here you have an example of the unauthenticity of the 
Christian Gospels. All this I learned at the very time at which 
Flavins Josephus wrote the history of tiie ' War of the Jews,' 
for I was employed and used by the Emperor Vespjisian jis his 
oracle, when in the same state as this medium is, who now sits 
before you. 

" Never, during my mortal life, did I desire to be worshipped 
after death — never did I, as a mortal man, teach such a doc- 
trine. But I wjis deified after my deatli. Nine epistles were 
made a present to me l)y Phraotes of Taxila, India, or rather 
between liabylon and India, who wius a satrap, in those days. 
Those epistles cx)ntained all that is embraced in the present 
epistles claimed to liave been written by St. Paul. And from 
what I have learned, as a spirit, I conclude that I am both the 
Jesus and .St. Paul of the Christian scriptures. Flattering 
enoitgh to my vanity, but tlie ruin of my hapi)iness. It is my 
duty, here, to confess all I can bring to recollection, in order 
that spiritual darkness may disperse and the light of truth 
sliine in. 

"Tliere is one thing tliat I desire particularly to speak of, 
and that is the ultimati' of spirit power on earth. All Material- 
ists claim that it is imiK>s.sil)ie to restore that which is (U'iid to 
life. l'iM)n this point, upon my own knowledge, I assert that 
if you have developt-d your mortal Ixxly to that extent, not into 
what is called moral purity, but into a holy, trusting love, witij 
a heart that i)eats for iunnanity, if siieh a pei-son can come in 
contact with a fresh, young body from which the spirit has been 


driven out before it could accomplish its mission, take that 
body by tlic hand, and with miglity will arrest that spirit, he 
can force it back to the body it once inhabited and make it 
fulfill its mission. Three things are necessary to do this — first, 
a perfectly healthy organism. That does not imply a strong, 
powerful one — it means an organism in which the spirit is 
greater than the body — the excess of spirit producing this 
result." [Here the controlling spirit caused the form of the 
medium to rise, and extending his arms at full length to the 
right and left said :] " The spirit addressing you is not confined 
to the limits of the form you see before you. It not only fills 
the physical organism you see, but extends far around it as 
well. In the time when I lived in the mortal form the old was 
dying out and the new being born. By this I mean that super- 
stition, gods and all such ideas were on the wane, and man was 
seeking, as he is to-day, for something more practical and 

" It was not through any qualities that I possessed different 
from, or superior to, those of any other man, that I accom- 
plished what I did, but through the spiritual power within and 
with me. This fact I want to have especially marked. The 
highest sensitive mortals living in any age or generation, and 
who are living the nearest in accord with nature's divine law 
of trutli, will bring forth a child who may be the so-called 
Saviour of that generation. Those men and women who utter 
the highest and most beneficial truths to their fellow-mortals 
are the Savioui*s of their time. 

" Further, I have this to say, I retired voluntarily, for I was 
neither ostracised nor banished for anything I had done, said 
or written, to the same island to which, as is alleged, the St. 
John of Revelations went, in the years 69 and 70 A. D. I there 
wrote what occurred through me in a trance state, not knowing 
what I wrote, an almost identical story with that attributed to 
the so-called St. John the Revelator. That story was nothing 
more than an attempt of the spirit world to give the truth of the 
spirit life, through a mortal organism, in a day and generation 
that was not ripe to receive it. That is, the medium chosen 
for the expression of the teachings of spirits was too much 
imbued with the mysticism of Judea and neighboring countries 
to be well suited for tliat purpose. 

"What is known to you moderns as the anti-Nicene Libraiy, 
contained documents, some of which are still extant, that fully 
warrant you in challenging the translators of to-day as to the 
correctness of their production. Let them examine, if they 
dare, the manuscripts referred to and they will find what is 
now being published erroneous in many particulars. They 


have followed too much what their ancestors translated, 
without havirg translated for themselves. 

"Now and here, I declare that the Christian Gospels were 
all preached by me — preached at JerusjUem — preached at 
Ephesus— preached at Athens — preached at I'hilippi — i)reached 
at Home — preached at Antioch — preached at Alexandria — 
l)reached at Babylon. In all those countries I preached, and 
by manipulations, and certain (lualities developed in me, I 
healed the sick, restored the sijjht of the blind, and, in the way 
herein set forth, even raised the dead. I will try to make this 
raising of the dead plainer. If a child, a youth, or a maiden, 
whose body is fresh, full of vigor and perfection, and whose 
spirit has become detached from it, in that case I hold that one 
whose power is great and whose will is indomitable, while that 
lK)dy is yet warm, can cause the spirit to return and continue 
to inhabit that organism. In this way I know the dead can l>c 
restored to life. When I lived on earth all the philosophers 
who taught men to expect redemption, according to more 
ancient authorities, taught that sucli redemption was to happen 
at that time. From what I have been able to learn as a spirit, 
I was the person who was designed by spirits to fidhl that 
mission. I claim no pre-eminence over any one. I only say 
that my mortal body contained more spirit than the average of 
men, or even the most highly developed among them, at the 
time I existed in mortal tlesh. 

" My histoiy, as it has come down to you moderns, written 
by one Damis, and l)y others afterwards, in regard to the main 
incidents of my life, is correct, but in regard to the glamour, 
romance and mystery of the narrative, it has no relation to me 
whatever. The latter was the work of my disciples and follow- 
ers after my death, and was i)romulgated by ihem. 

" One thing more and f am tlirough with my communication. 
It is this. Almost every picture that in modern times, is 
recogni7A'«l as the likeness of Jesus, is the identical ]>ortrait of 
Apollonius of Tyana, painte<l in the reign of Vespasian. Tiiat 
emperor consulted me. I was the oracle in his cainp. I was 
the means of saving tiu' life of Klavius .losephus." [We here 
asked him how it came lliat .losepiuis bail made no mention of 
that fact in his " Jewish War?" lie rei)lied.] "TheJewisli 
hierarchy of that day had a horror and dislike of even their 
best friends wlio were not of their faitli, and .Josephus being a 
IMiarisee of llie slraightest sect was even more tlian usually 
l)r(ju<lic((l niiainst a (Jentile like myself. By this I do not 
mean that the Pharisees wi-re bad ]H'ople, but tliat they were 
so devoted to their reliirion as to lie bitterly bigoted and preju- 
diced airainst tiiose who ditlere<l from them. 


" It is my opinion, from all I can learn as a spirit, that all the 
Christian Gospels are borrowed from, and in fact tiiat tlieir 
origin was, tlie l)oolvS that I brought from India, obtained in 
part from Phraotes, wlio was King of Taxila. I think those 
books were used by tlie Platonists, Eclectics and Gnostics of 
Alexandria, about one hundred and fifty years after. I died in 
the year A. D. 99, at Ephesus, and was 97 or 98 years of age, 
although some have enlarged the period of my earthly life to 
150 years. The originals of the four gospels I obtained through 
one Hiram Emiandi, of Taxila, who took me forward into 
Farther India. They were written in characters not unlike 
those used by the Chinese, on thin, tough paper. They treated 
of the four stages of the life of Buddha. The first to his incar- 
nation and birth, the second to his childhood and youth, the 
third to his mature life, and the fourth to his old age and 
death. These books I obtained at Singapore, at the extreme 
point of India, on the strait between India and Sumatra." 
[We here mentioned to him the fact that one week before we 
had received a communication from a spirit purporting to be 
Ulphilas, the Christian bishop of the Goths, who said he had 
translated from Samaritan manuscripts the epistles and gospels 
to which he, Apollonius, had referred into the Gothic tongue ; 
and that the manuscripts that he translated were the writings 
of himself, after the originals he obtained at Singapore, India. 
To which he replied.] " One Hegesippus made copies from my 
translations and modified versions of the originals in the 
Samaritan tongue and Ulphilas copied from the manuscripts of 
Hegesippus. I wrote in the Hebraic-Samaritan tongue, which 
was the language of my country." 

Here the control of the medium became wholly exhausted. 
Bidding us a hasty and most benign adieu, he left the medium 
more exhausted than we had ever seen him at any previous 
sitting. No other control of the medium was possible, and thus 
ended a spirit interview, which is destined to mark an era 
In human progress never transcended, if ever equalled, in 
importance and interest to all classes of the human race. "We 
publish such facts, as are conceded by ample authority, to be 
historically established concerning Apollonius. There is much 
that it would be desirable to add as the result of our own 
researches, but we will confine ourself mainly to the current 
history of his life and labors. As the best condensed sketch of 
the life of Apollonius that M'e have been able to find, we have 
chosen that of the " Penny Cj-clop?edia," London, 1S3-4 : 

We feel that we may safely assume as true and proven, the 


following historical statements concerning Apollonius. He was 
l)orn of wealthy parents at Tj'ana in Cappadociu, at the very 
jxTJod when it is alleged the Christian's Jesus wjis born at 
Bethlehem. At the age of twelve years he was sent to Tarsus 
in Cilieia, the alleged birthplace and home of 8t. Paul. Not 
liking the frivolous habits of the people of that city, with his 
father's consent, he retired to jEgte, a town a short distance 
from Tarsus, where he remained until after attaining to man's' 
estate. There he studied every system of philosophy, and 
perfected himself in rhetoric and general literature. There he 
took up his residence in the temple of ^^sculapius, so famed for 
its miraculous Qures, was initiated by the priests of that temple 
in their mysteries, and performed cures that astonished not 
only the people, but even those masters of the art of healing. 
He there finally decided to adopt the philosophy of Pythagoras, 
and vigorously observed the trying discipline instituted by the 
Ramian sage. He jterformed the terrible task of five years 
silence, which he endured cheerfully and without a murnmr of 
complaint. He abstained from animal f<K)d, wine and women 
— lived upon fruits and lierbs — dressed only in linen garments 
of the plainest construction — went barefooted and with uncov- 
ered head— and wore his hair and beard uncut. He wtis 
csi>ecially distinguished for his beauty, his genial bearing, his 
uniform love and kindness, and his imi)erturbable ecjuanimity 
of temper. In these respects he was the personal emlMnliment 
of the imaginary traits of the Christian Jesus, and was no doubt 
the original of the pictures of tlie so-called Nazarene, now so 
venerated by uninformed professors of the Christian religion. 
Determined to devote hiins<'lf to the pursuit of knowledge and 
the teaching of philosophy, he gave away his large patrimony 
to his poor relatives and went to Antioch, then a centre of 
learning, but little less noted tlian Athens or Alexandria. 
There he began his great mission l)y teaching pliiiosophy to a 
nunjber of disciples and to tlie peojile. He entered the temple 
of Apollo Daphne, at .\ntioch, and learned the mysteries of its 
priest hoo<l. Philostratus dcM-nbes the style of si)eaking adojiteti 
by Apollonius, thus : 

"Aj)oli<)nius used a stj'le of speaking not elevated, nor swollen 
in the language of potlry, nor yet one too rc(ine<i, nor too Attic ; 
for what«vcr exceedeil the Attic mediocrity was considered by 
liini dissonant and unpleasant. He made use of no fastidious 
nicety in the division of his discourses, nor any fine spun 


sentences; nor was he known to adopt an ironical manner, nor 
any kind of apostrophising witli his liearers. He spoke as it 
wei-e from a tripod, to wit: 'I know,' and 'It seems tome,' 
and ' To what purpose is this? ' and, 'You must know. His 
sentences were short and adamantine — his words authoritative 
and adapted to tlie sense, and the bare utterance of them con- 
veyed a sound as if tliey were sanctioned by tlie sceptre of 
royalty. Being asked once by a subtle disputant why he did 
not propose what side of a question lie should take in argument? 
he replied : ' When I was a young man, I used to follow that 
practice, but that is no longer necessary as it is now become my 
duty investigate, but to teach the result of my investiga- 
tions.' When he was asked, by the same logician, how a wise 
man should speak, he said as a legislator, for it was the part of 
a legislator to conmiand the multitude to do, wliat he himself 
was convinced ought to be done. In this way he conducted 
himself at Antioch, and converted many who were strangers 
to his knowledge." 

Now, when it is remembered that this description of the style 
in which Apollonius spoke, was written by Damis, the friend, 
pupil aijd companion of the Cappadocian sage, long before 
Jesus Christ or the Christian scriptures were heard or thought 
of; is it not remarkably evident that the original author of 
those scriptures was Apollonius himself. If identity of style 
and sentiment is possible, then was the learned Apollonius the 
origmal author of the teachings attributed to Jesus Christ; an 
identity that all the altering, eliminating and interpolating by 
the Christian hierarchy have not been able to destroy nor even 
imperfectly conceal. Quoting Cudworth, Dr. Lardner, in 
" The Credibility of the Gospel History," says : 

"Cudworth, in his "Intellectual iSystem," says: * It is a 
thing highly probable, if not unquestionable, that Apollonius 
Tyana?us, shortly after the publication of the gospel to the 
world, was a person made choice of by the policy and assisted 
by the powers of the kingdom of darkness, for doing some 
things extraordinary, merely out of design to derogate from 
tlie miracles of our tSaviour Jesus Christ, and to enable paga- 
nism the better to bear up against the attacks of Christianity.' 
^o Cudworth, and I suppose that many learned men of late 
times, may have expressed themselves in a like manner ; but I 
cannot assent to them." 

He further cites Huet, as follows : 

"He [Phiiostratus] aimed," says Huet, "and thinks it to 
have been his principal design ' to obstruct the progress of the 


Christian religion, by drawing the character of a man of great 
knowledge, sanctity and miraculous ix)wer. Therefore he 
formed AjMiUonius after the example of Christ, and aceonnno- 
dated many things in the history of our Lord to Apolloniu^." 

Thus we see that the very learned and pious Christian, Huet, 
wt\s forced to admit the common identity of Apollonius and 
Jesus — the first described by Philostratus according to the me- 
moirs of Damis, made in the first century ; and the latter 
described by no one knows whom or when, but certainly not 
earlier than the beginning of the third century of the so-called 
Christian era, as now contained in what is called the New 
Testament. As Christian writers have been forced to admit 
the identity of the respective narratives, concerning Apollonius 
and Jesus, the only question that remains to be settled is, 
which was the original author of the so-called Christian teach- 
ings ? If this has not already been fully done, there remains 
very little yet to be done to complete the demonstration that 
Apollonius of Tyana was that author, and not Jesus of Nazareth, 
nor Paul of Tarsus, as is wrongly claimed by Christian writers. 

After stating many reasons for his conclusions. Dr. Lardner, 
than whom there is no higher Christian authority, says : 

" It is manifest, therefore, that Philostratus comi)ared Apol- 
lonius and Pythagoras ; liut I do not see that he endeavored to 
make him a rival with Jesus Christ. Philostratus has never 
once mentioned our Saviour, or the Christians his followers, 
neither in this long work, nor in the ' Lives of the Sophists,' 
if it be his, as some learned men of the best judgment supjxxse ; 
nor is there any hint that Apollonius anywhere in his wide 
travels met with any followers of Jesus. 'I'here is not so much 
as an obscure or general description of any men met with by 
him, whom any can suspect to l)e Christians of any denomina- 
tion, either Catholics or heretics. Whereas I think, if Philos- 
tratus had written with a mind adverse to Jesus, he would 
have laid hold of some oei^asion to deseribe and disparage his 
followers, as enemii's to tiu' gods, and eontcnniers of the mys- 
teries and solemnities, and dillerent from all other men." 

Let it be remenil)ered that Philostratus lived and wrote his 
life of .Viiollonius in the reign of Septimus Severus, about the 
ln'ginning of the third century A. D. At that time there could 
not possilily have l)een in (>.\istence any of the .scripture narra- 
tives of the life of J«'sus Christ, .«o nearly aimlogous to the inci- 
dents and events wliieh he related coneerning Apollonius. 
Had there been such persons living, as Jesus Christ and his 


apostles, and their Christian followers, during the time that 
Apollonius lived and labored throughout the then civilized 
world, Damis, who accompanied him during much of that 
time, and who recorded everj' thing worthy of especial note, 
would have made some mention of such people, either favorably 
or unfavorably. That he did not do so, is of itself sufficient 
proof that neither Jesus Christ, his apostles nor the Christian 
religion, had an existence either before or during that period, 
which was the only time in which they could have had a real 
existence. At all events, nothing can be more certain than the 
conclusion of Dr. Lardner, that Philostratus did not write the 
life of Apollonius to disparage the Christian religion. 

But Dr. Lardner is not content to make that fatal acknowl- 
edgment of the Christian plagiarisni of the life and labors of 
Apollonius ; but makes an equally fatal acknowledgment in 
another direction. In disagreeing with Cudworth, Huet and 
others, as to the life of Apollonius, by Philostratus, having been 
written to oppose Christianity, Dr. Lardner says : 

"With due submission I do not think that Apollonius was a 
man of so great importance, as is here supposed ; for it does 
not appear, that any adversaries of the Christians, either Celsus 
or Porphyry, or any other before Hierocles, at the beginning of 
the fourth century, under Diocletian's persecution, ever took 
any notice of him in anj' of their arguments. Nor do I know 
that he has been once mentioned by any Christian writers of 
the lirst two centuries. When I first met with the observation 
of Cudworth [herein before given] I was very much surprised, 
considering the silence of all early antiquity. If this observa- 
tion were right, I should have expected to find frequent men- 
tion of Apollonius in the history of St. John, and the other 
apostles of Christ ; but there is none. We had in that space of 
time divers learned men, some of them as eminent for extensive 
literature as any men that ever lived ; as Justin, Tatian, 
Bardesanes the Syrian, Clement of Alexandria, Irena^us, Julius 
Africanus, Tertullian, Minucius Felix ; not to insist on Clement 
of Rome, Ignatius, or Polycarp, or the histories of them. Of 
all these we have some remains ; tliey lived in the first two 
centuries or the beginning of the third ; but of Apollonius they 
have not taken the least notice." 

Very true. Dr. Lardner, and why did they not do so? That 
total silence on the part of those authors of the first and second 
centuries regarding eo eminent a pliilosopher and teacher as 
was Apollonius of Tyana, can be accounted for upon but one 


theory, and that will show that it was a necessity to utterly 
ignore Apollonius and his philosopliical and rellj^ious teachings, 
in order that the Christian religion could gain a foothold to 
usurp the field he had so grandly occupied. Of all the authors 
iianied by Dr. liarduer, the complete works of none of them 
have come down to us. Besides, the fragmentary remains of 
the works of the first three centuries that have readied us, 
liave had to pass through the hands of Eusebius, I^oimj 
Sylvester I., and tlieir coadjutors and successors, who, from the 
beginning of the fourth centuiy downward to the time when 
the art of printing ended it, were so a.ssiduously engaged in 
interpolating, mutilating and destroying every trace of evi- 
dence, within their reach, that showed the real origin and 
nature of the Christian religion. It should have struck the 
attention of Dr. Lardner, with vastly greater force, that no 
where in the books of the New Testament is there a single 
mention made of Apollonius, if we except in a few verses of 1st 
Corinthians, where it says. "For while one saith, I am of 
Paul ; and another, I am of Apollos ; are ye not carnal ? Who, 
then, is Paul, and who Apollos, but ministers by whom ye 
believed, even as the Lord gave to every man ? I have planted, 
Apollos watered ; but God gave tlie increase." In a very 
ancient manuscript of this Epistle found in a mona.stoiy of 
France by a Huguenot soldier, called the Codex Beza, the nume 
is not Apollos, but Apollonius. But even this positive clue to 
the identity of Apollonius with the Bt. Paul of the Christians 
was attempted to be ol)literated by substituting Apollos for 
Apollonius, as it originally stood. This studied avoidance of 
all mention of Apollonius in the Christian Scriptures, is posi- 
tive proof that his recognition, in any way whati-ver, by the 
authors of Christianity would l)e fatal to their scheme of deeej)- 
tion and fraud. We woiuUr they had not had the cunning to 
<)l)literate that one reference to the preaching and teaching of 
Apollonius, and the admission that his teaching was in perfect 
aecord with the teachings attributed to St. Paul. It is an old 
saying tliat li;irs should have good memories. This was never 
mon- a|)j)an'nt tiian in the oversight of not eliminating that 
tell-tale confession from the 1st I^.pistle to tlie Corintliians. 
There it stands, and tlieiv it will stand, thanks to tlie art of 
l>rinting, to cont'ound these Christian enemies of tnitii, and 
niaki- ck-ar the frauil they are ui)holding. Dr. Larduer fuitlier 
siiys : 


" The first Christian writer who has mentioned him" (Apol- 
lonius), so far as I can recollect, is Origen, in his books against 
Celsus, written not long before the middle of the third century, 
"When he says : ' He who would know whether magic has any 
power over philosophers, may read the memoirs of Moeragenes, 
concerning Apollonius of Tyana, both a magician and a philos- 
opher. In which Moeragenes, who Avas not a Christian, but a 
philosopher, says, that some, and no inconsiderable philoso- 
phers were taken by the magical art of Apollonius and came to 
him as a magician. Among them I suj^pose he means Euphra- 
tes, and a certain Epicurean. But we can affirm upon the 
ground of our own experience, that they who M^orship the God 
over all through Jesus Christ, and live according to the Gospel, 
and pray as they ought to do day and night, have no reason to 
fear anything from magic' So Origen is led to speak in 
answer to some things in Celsus ; but it does not appear that 
Celsus had at all mentioned either Apollonius, or his historian. 
Apollonius is mentioned by Lucian, but what he says of him is 
far from being to his advantage. He is also mentioned by 
Apuleius who was conteinporaiy with Lucian ; nor is there any 
other older author now extant where he is mentioned ; which 
must be reckoned an argument of his great obscurity, till he 
was set up. by Philostratus. After that time Apollonius is taken 
notice of by many ; as Arnobius and Lactantius, and Eusebius, 
who were led to observe upon Hierocles, Miiose whole book 
against the Christians Avas founded on the memoirs of Philos- 
tratus. He is afterwards mentioned by Augustin and other 
Christian writers ; and he is mentioned several times by the 
writers of the Augustin History, who flourished in the time of 
Diocletian, or soon afterwards, and by Dion Cassius, and by 
Eunapius, who commends the history of Philostratus, but says, 
that instead of entitling it the 'Life of Apollonius,' he might 
have called it the 'Peregrination of a God among Men,' " 

Now it must not be forgotten that the writings of Celsus were 
lost or destroyed long since ; nothing being known of what 
they were, except as Origen has reported them. Whether 
Celsus did, or did not, mention Apollonius, is a matter of no 
consequence. Celsus did not write until nearly a century after 
the death of Apollonius, and may never have met with the 
memoirs of Damis or Moeragenes concerning Apollonius. That 
Lucian and Apuleius, who wrote Avliile Apollonius still lived 
or soon after his death, should have mentioned him is sufficient 
to establish his historical existence. Philostratus had not then 
come into possession of the memoirs of Damis, Moeragenes and 


Maxiraus of iEgis, and the history of the life and labors of 
Apolloniu.s, had UH?n suppressed, no doubt by the influence of 
the priesthoods of Greece and Rome. Tlie desire of the cultured 
empress Julia Donina, to learn the history of Apollonius, sliows 
that he was not unknown to fame as a distinguished philosopher, 
as late as the beginning of the third ccnturj', when Philostratus 
wrote his Life of Apollonius. As admitted by Dr. Lardncr, all 
tlirough the third century, there was frequent mention of his 
name and teachings. But it was not until Ilierocles in the 
beginning of the fourth century boldly charged upon the Chris- 
tian priesthood their plagiarism of the teachings and works of 
Apollonius, that the latter found it necessary to set every means 
at work that could in any way help to conceal the great truth 
that Hierocles proclaimed with such portentous force. It is 
true that no one now knows exactly what it was that Ilierocles 
wrote, for Eiisebius, who took upon himself tlietiusk of destroy- 
ing the testimony of Hierocles, took precious good care to 
destroy the work of his formidable opponent, and to give his 
own version of the matttr instead. The reply of Eusebius to 
Hierocles has come down to us. "Why has not Hierocles' 
arraignment of the Christian priesthood also come down to us? 
Let that priesthood answer. 

We can in no way more efTectually show the efTect wliich the 
Life of Ajx)llonius of Tyana, by Pliilostratus, had U[)on the 
Cliristian priesthood and clergy, than to cite the observations 
of Dr. S. Parker, D. D., Archdeacon of Canterbury, i)ublislied 
1G81. AVe copy it from ]\[r. Lardner's works. Tliey are as 

"But the man of wonders is Apollonius Tyanjcus, of whom 
they lioast and insult as the true heathen Messias; in that he 
wrought not, as Vespasian did, one or two chance miracles; 
l)ut his wh(»le life Avas all prodigy, and etjual to our Saviour's 
both for the number and the wonder of his works. But here 
fii-st we have in part shown what undoubte<l records we liave 
of the life of Jesus; whereas, all the eretlit of Apollonius, his 
history, dcj)ends uiH)n the authority of one single man, who 
l)esi(ks that lie lived a liundrKi years after him, ventured noth- 
ing, as the apostles <lid, in eonlirination oftlie truth, but only 
eomposeil it in his study : thereby, as appears from his frequent 
digressions, to take ocetision of connnunieating to the world all 
the learning he had raked toirether. Nay, so far was he from 
Incurring any lo>s by the work, that ho was set upon it by a 


great empress, whose religious zeal in the cause would be sure 
to see him well rewarded. And though he made use of the 
commentaries of Damis, the inseparable companion of Apol- 
lonius, yet he confesses that Damis himself never published his 
commentaries, but that a friend of Damis communicated them 
to the Empress, which himself probably might have forged (as 
is common in courts) to pick her pocket. However, as for 
Damis himself, it is evident from Philostratus, his whole story, 
that he M'as a very simple man, and that Apollonius only picked 
him up as a fit Sancho Panza to exercise his wit upon ; so 
that upon all occasions we find him not only baffling the 
esquire in disputes, but breaking jests upon him, which he 
always takes with much thankfulness, and more humility, still 
admiring his master's wisdom, but much more his wit. 

" But after all, what the story of Damis was, or whether there 
was ever any such story, we have no account, unless from 
Philostratus himself ; and therefore we nmst resolve it all into 
his own authority alone. And there it is evident, that Apollo- 
nius was neither a god nor a divine man, as his friends boasted ; 
nor a magician or conjurer, as his enemies imagined, but a 
m(;re fanatic and pedantic Pythagorean ; who for the honor of 
his sect travelled, as many others have done, into all parts of 
the world ; and when he returned home told his countrymen, 
that all men renowned for wisdom all the world over Avere of 
the sect of the Pythagoreans ; and then for advancement of 
their authority told strange and prodigious tales of their 
wonder-working power. Though here either he, or his histo- 
rian, has acquitted himself so awkwardly, as utterly to spoil 
the tale and defeat the design. This Eusebius has shown at 
large in his book against Hierocles, by taking to pieces all parts 
of the story, and discovering all its flaws and incoherences. 

" But I shall content myself with proving the vanity of the 
whole from the notorious falsehood of one particular narration, 
upon which depends all that extraordinary power which he 
pretends to; and that is his conversation with the Indian 
Brahmins, from whom, if we may believe his account of him- 
self, he learned all that he could do, more than the common 
philosophers of Greece. And if this prove a romance, all the 
rest of his histoiy must avoidably follow its fortune." 

Here some of the most trivial things related by Damis are 
cited to show that the Brahmans of India imparted nothing 
worth knowing to Apollonius. And then he continues : 

"And that is the most I can make of the story ; though I 
know that ]Iuetius is of opinion, that all the substantial mira- 
cles are stolen out of the gospels and the Acts of the Apostles, 


and that for the most part, in the words and phrases of Rt. 
Luke. And this ho lias endeavored to make f^ood by a jijreat 
variety of parallel instances ; and thinks it a manifest (liscovery 
both of the vanity of Philostratus, and the imponture of Apol- 
lonius, where he is only adorned with borrowed feathers, but a 
great accession to the credit of our Saviour, that when his 
enemies would frame the idea of a divine man, they were forced 
to steal their best feathers from his picture. So that, lie says, 
it was no wonder that Hierocles should so confidently compare 
the miracles of AjK)llonius to those of Jesus, when those of 
Jesus were witli so little disguise clapped upon ApoUonius. 

" This were a pretty <liscovery if it stood upon good grounds ; 
but alas! most of the parallelisn^s are so forced, or so slender, 
or so far fetched, that it were easy to make as many, and as 
probable, between any other histories whatever. And indeed, 
in such a design as this of Philostratus, viz, to make up a story 
as full of strange things as he could contrive, it is scarcely 
possible not to have hit upon some things like some of those 
miracles wliich are recorded in the gospels ; so that in some 
few of them there may be some resemblance, as particularly 
there seems to be in that of the Gadarene d;emoniac, and the 
Corey roan youth ; yet it is very obvious to apprehend, that this 
might hap]>en, not by design, but l)y chance. And whereas 
Hiietius Mill needs have it, that Philostratus has stolen not 
only tiie stories, but the very words of St. Luke, I find no 
instance of it, only in this one relation, where they both, it 
seems, use the word liasanichein ; and tliis they might easily 
do without theft or imilation, it being the common Greek word 
that signifies tonneiit ; so that they could no more avoid that 
in (ireek, llian we could this in rendering it into English. Nay, 
setting asi(U' tliis one story, I fin<l no resemblance betwtvn tlio 
history of Pliilostratus and that of the gospels, that I scarce 
know any two stories more unlike ; for it is obvious toany man 
that reads IMiilost ratus, that bis whole design was to follow the 
train of the old heathen mythology; and that is the Itottom of 
his folly, by his story to gain historical credit to the fables of 
tlie jKK'ts. So that it is a very true and Just censures which 
liUilovicus \'ives has given of him, tluit as he had eniU-avored 
to imitate Homer, so he iiad almndantly out-lied him. For 
there is scarei'ly any tliingextraordiuarv reported in tluMvhole 
history in which he does not ai)i>arently design eitiier to verify 
or to reetiiy some of tluit l)liml bnllad-singer's tales ; but esjie- 
cialiy in eoiijuring Acliiiles out of his tonil), and discoursing 
with liim alxtut t lie old stories that weretohl of the Trojan war. 

"And yet after all, W-w of Apoiloiiius' miracles aresuthciently 
vouched, even in iiis own histtny ; v. g. the last that I men- 


tioned, of the apparition of Achilles ; whicli liad no other 
testimony but of Apollonius himself, wlio stubbornly refused 
to have any companions or witnesses of the fact ; beside many 
other absurdities in the story itself; as his rising out of the 
tomb five feet long, and then swelling to twice the length ; his 
being forced to vanish away at cocli-crowing, and tlie nymphs 
constantly visiting him. 

"And so again, he pretended to understand all languages 
without learning any [This is a positive misstatement on the 
part of Dr. Parker.] and yet when he came to the Indian King 
he was forced to converse with him by an interpreter. And 
whereas the story tells us of the devil's being cast out of a 
young man Ijy a mandate from the Brahmans, yet it gives us 
no account of the event of it, only they pretended to do it ; but 
wla ether it was effectually done, we do not find that either 
Apollonius or Damis ever inquired. 

" But the great miracle of all was his vanishing away at his 
trial before Domitian in the presence of all the great men of 
Rome. But then, though our historian be very desirous we 
would believe it, yet he falters afterwards, like a guilty liar, in 
his confidence. For whereas at first he positively affirms, that 
he quite vanished away ; at last he only says, that he went 
away. And this, though he would seem to affirm that it was 
after a wonderful manner, and nobody knows how, is a pitiful 
abatement to the bigness of his former expression, ' vanishing 
away.' Thougli the truth is, if he stood to it, it must have 
unavoidably proved itself a lie ; for it is utterly incredible, that 
so strange a thing as that should have been done in so great a 
presence, and yet never any notice taken of it. 

" But in the last place, the historian would fain bid at some- 
thing of his hero's appearing after death ; yet he does it so 
faintly, that in the conclusion of all it comes to nothing espe- 
cially when he tells us, that the time of his death was alto- 
gether unknown, and that the uncertainty of it took in no less 
than the compass of thirty years. And then they that were so 
utterly at a loss as to the time of his decease, and that for so 
long a space, were very likely to give a very wise account of the 
certain time of anything that he did after it. 

" But how, or to whom did he appear? Why, to a young 
man, one of his followers, that doubted of the immortality of 
the soul, for ten months together after his death. But how, or 
where? Why, the young man being tired with watching, and 
praying to Apollonius, that he would appear to him in this 
point, one day fell asleep in the school, where the young men 
were forming their several exercises ; and on the sudden he 
starts up in a great fright, and a great sweat, crj'ing out, ' I 


believe theo O ! Tyanreas.' And being asked by his compan- 
ions tlie moaning of his transport : Why, says he, do you not 
see Apolloniu.s? They answer liim, No; but they would l>e 
glad to give all the world if they could. It is true, says he ; 
for he only appears to me, for my satisfaction, and he is invisi- 
ble to all others. And then he tells them what he had said to 
him in his sleep concerning the state of souls. This poor 
account of the dream and vision of an over-watched boy, is al) 
that this great story afTords, to vie with our Saviour's 

"And now upon the review of this whole story, it seems 
evident to me, that this man was so far from being endowed 
with any extraordinary divine power, that he does not deserve 
the reputation of an ordinary conjurer; for though Huetius 
h;is taken some pains to prove him so, yet he gives no evidence 
of it beside the opinion of the common people ; and if that were 
enough to make a conjurer, there is no man of an odd and 
singular humor (as Apollonius alFectcd to be) who is not so 
thought of by the common people. And, therefore, when he 
was accused for it before Domitian, the emperor, upon coming 
to hear the cause, slighted both him ancl his accusers and 
dismissed him from the court for an idle and fantastic fellow. 

"And it is manifest from the whole series of his history, that 
he was a very vain man, and afTected to be thought something 
extraordinary, and so wandered all the world over in an odd 
garb to be gaze(l at and admired, and made himself consider- 
able, in that age by wit, impudence and flattery ; of all which 
he had a competent share. And for his wonder-working faculty 
which he needs pretend to, he fetched that as far off as the 
East Indies, that is, the farthest oiV, as he thought, from 
confutation ; and yet the account which he h;vs given of those 
parts is so grossly fabulous, that that alone convicts liis whole 
lifi' of imposture and impudence." 

Such wjus the consternation produced by the translation of 
IMiilostratus' " I-,ife of Apollonius of Tyaiia," into the modern 
tonguisof Kurope, that Cliristiaiisboth Catholic and Protestant, 
seem to have cast discretion to the winds and to have lloujiden-d 
into the bog from whieh it was tluir chief aim to escape. It 
will be seen that neither Dr. Parker, Iluet, nor Dr. Lardiier 
SI) much as deigned to notice the real and undeniable facts 
connected withthelife and labors of Apollonius, but.spentall 
tiieir ingenuity in making themostof the llctionsorcxagircratcd 
recitals whicli were so coimnon an accompaniment of aiici<'nt 
historical narratives, not one of which docs not mingle the 


marvelous witli tlie well authenticated events, which constitute 
the ground work and object of all ancient historical records. 
This avoidance of all notice of the philosophical and religious 
teachings of Apollouius, by those learned theologians, shows, 
as nothing else could, their consciousness, that Apollonius was 
really the Jesus, Paul and John of the "New Testament 

We have shown that Apollonius for several years taught and 
Ijrcached at Antioeli, and converted many, who were strangers 
to his knowledge, to a belief in his doctrines. It was owing to 
his great renown as a spiritual medium and teacher, acquired 
at Antioch, that certain Jews who had become acquainted with 
his gifts as a medium, and the remarkable manifestations of 
spirit power occurring through him, prevailed upon him to go 
to Jerusalem. This visit, he tells us, he made to Jerusalem 
when he was just thirty-three years of age, the verj' age at 
which it has been alleged that Jesus began his heaven appointed 
mission. He tells us he was then hailed upon his entrance into 
that city, by the people, as it has been alleged the entrance of 
Jesus of Nazareth was hailed, with hosannas and songs of 
praise to one who came in the name of the Lord. He refers no 
doubt to the following portion of the (xxi Matthew 9), "And 
the multitude that went before, and that followed, cried 
Hosanna to the son of David ; blessed is he that cometh in the 
name of the Lord ; Hosanna in the highest. And when he 
came into Jerusalem, all the city was moved, saying. Who is 
this? and the multitude said, This is Jesus, the Prophet of 
Nazareth of Galilee." It is true that Apollonius says nothing 
of his experience at the hands of the Jewish priesthood, and 
Vv^e are left to infer that their treatment of him was less agree- 
able to him than his reception by the multitude. It is true that 
there is no historical mention extant, of this visit of Apollonius 
to Jerusalem, and therefore we may justly conclude that the 
writer of " The Gospol According to Matthew," after making 
use of such a historical manuscript to serve his purpose of 
robbing Apollonius of his duly acquired fame, by substituting 
the mythical Jesus in his stead, took special care to destroy'' the 
historical original. That Apollonius never returned to Jerusa- 
lem, until he did so thirty-two years afterward as the oracle in 
Vespasian's cajnp at the overthrow of Jerusalem, would indicate 
that the usage he had received at the hands of the Jewish 


priesthood, on his first visit, was such as to detor him from 
again placing himself in their power. As strong evidence of 
tlie correctness of tliis conjecture, it is well to note, that Jud.nea 
wjis the only civilized country that Aj^oUonius did not visit, 
and throughout which he did not preacli, and in which ho did 
not receive the fraternal re<!eption of every order of priestli<K>d. 
That Damis made no record of this visit of Apollonius to Jeru- 
salem, may be reasonably accounted for by the facts that it was 
made before Damis began his memoirs, and in all probability 
Apollonius was too much disgusted with the narrow bigotry of 
the Jewish hierarchy to inform Damis about it. AixiUonius 
has not told us what followed his joyous reception by the people 
of Jerusalem. The writers who have made use of that event to 
exalt their mythical man-god, say, regarding the latter : "And 
the blind and the lame came to him in the temple and ho 
healed them. And when the cliief priests and scribes saw the 
wonderful things that he did, and the children crying in the 
temple, and sjiying, Hosanna to the Son of David ; they were 
sore displetised, and said unto him, Hearest thou what these 
saj-? And Jesus saith unto them, Yea; have ye never read, 
'Out of the mouth of babes and sucklings thou hast jx'rfected 
praise?' And he left them, and went out of the city into 
Bethany ; and he lodged there." How much of that is taken 
froui the historical memoirs of Apollonius, we may not wrtainly 
know ; but nothing is more thoroughly autlienticatod than the 
fact that Ai)ollonius was a wonderful healing inedium — that 
he restored siglit to the blind, strength to the lame, health to 
the sick, life to those apparently dead, and pn)phesied with an 
accuracy tliat astonished the then civilized world. That ho 
did all these things at Jerus^ilem, is most probable, if not 
certain. And thus, througli the return of the spirit of Ai)ollo- 
nius, we have a cliapter of history revived tliat the \vrit(>rs of 
tlie Cliristian scriptures supi>osed they had entirely oblite-rate'd 
from Lis records. 

DAMIS. 85 

The Friend and Disciple of Apollonius of Tyana. 

"I Salute You, Sir :— All subordinate conditions, or such 
as may be regarded as of an inferior character, must give way 
where a great object is to be obtained. The spirit opposition to 
what I am here to say is of the most intense character. Every- 
thing has been done that it was possible to do to prevent my 
coming here. In the first place I know personally the truth 
of all that I shall here say ; secondly, I know that the evidence 
exists that will support all I say ; and thirdly, I know that 
Apollonius of Tyana, my master or teacher, was the Jesus 
Christ of the Christians. We must now proceed in a systematic 
way to prove the truth of what I have said. The place where 
I was born was Ephesus. I was an Ephesian and not a Cap- 
padoeian nor a Ninevite. I was born in the city which was the 
cliief seat of the worship of The Great Diana of the Ephesians. 
Tlie bond of unity between myself and Apollonius was, that 
we were both mediums in whose presence materialized spirits 
appeared. When I was present with Apollonius the spirit 
manifestations that occurred were stronger, and so with the 
manifestations that occurred through me, when he was present. 
Apollonius made two journeys to India, and not one as is 
generally supposed. The last of these was about from A. D. 
4o to 50. It was, when on that journey, that he reached 
Farther India, whence he brought back the Indian gosi>els in 
relation to the Hindoo god Cliristos. The first journey to India, 
by Apollonius, was about from 36 to 38 A. D. On that journey 
he only obtained a few extracts from those Hindoo gospels. 
The first attempt of Aixjllonius to introduce the religion of 
Cliristos in Western Asia was made shortly after his return 
from India, at Nazarita, a small village near Gaza. He there 
formed a community according to the Gymnosophic ideas and 
practices. The principle of initiation is expressed in that 
famous text of what is termed tlie Scriptures where it is said, 
' Tliou art a priest after the order of Melchisedec' The original 
meaning of that was, 'A ])riest after tlie order of the Sun.' It 
was also the Parsee worship and was at a remote i)eriod derived 
from the 'Golden Rules' of Hermes Trismegistus or from 


Hcsiod. Tho last named was the author of " The Seven 
Before Thebes" and "Agamemnon." The works of l)oth those 
ancient writers contained tlie expression, ' Tliou art a priest 
Meeliel forever after theorder of tl»e Sun.' The first works tiiat 
my master l>roufrlil from India contained the teach inj,^ of 
Cliristos, before tlieir reformation by Deva liodiiisatoua, in tlie 
reijrn of tlie king of Asolva. Bodhisatoua was prime counsellor 
of that king. His real name wa.s Azabelle. He was a Tamil 
King. Azabelle meant the rising Sun. The books which 
ApoUonius afterward used, he obtained on his second journey, 
when he went to visit larehus, the chief of the AVise Men, in 
Farther India, near Singapore. I went with him on his second 
journey and not on his first. I never saw IMiraotes the King of 
Taxila. I was a disciple of ApoUonius and remained atEphesus 
and at Thessalonica while he was away on his first journey to 
India. The most important part of the life of ApoUonius ex- 
tended over the reigns of Tiberius, Caligula, Claudius, Nero, 
Vespasian, Titus, Domhian, Nervaand into the reign of Trajan. 
I passed to spirit about 90 A. I). I wrote memoirs of ApoUonius 
from al)out34 A.I). to80 A.I). TheCreek foUowersof Promi-theus 
mutilated those jnemoirs. They were greatly opposed to the in- 
troduction of the Indian Cliristos among the (ireeks, and were 
exceedingly opposed to ApoUonius and his teachings. ApoUo- 
nius and myself were youthful companioi'.s when I was at 
Tyana. Ai)oUonius was the real Paul, this is reiulered plain by 
the Epistles to Timothy. I was called Timotheus by the 
Thessalonians. "What you have received in relation to Aj)oUo- 
nius of Tyana is all true. AiM)llonius was the founder of the 
Nazarite sect. The word Nazarite meant to clear oU" the head 
bare. Ques. How came the Nazarites, to afterwards take the 
name of Ksseiu's? Ans. The name Essene is riuenician, an»l 
meant Sun bai)tism, or fire l)aptism. The initiation into tlie 
sect of the Essenes required the canilidate to pa.vs through two 
llames, one a bright and the other a i)ale one. I was twice at 
Home with ApoUonius. I was there in 41 and in (!2 and (1:5 A. 
I), (iues. Were you at Rome when ApoUonius was tried before 
Domitian? Ans. No, I was nut. I was then at Alexandria in 
EgyjU, where I died. I left my writings and other j)n)perly to 
my sister, Samostra. Aft<'r my deatii she came to .Alexandria 
and carried my writings to Tyana in Cappadocia. Otiier 
Si)irits will I'oUdw mi", I'on-ius Feslus, Agrippa and I tliink 
Joseplins. (^ues. How came it that .loscplius made no mention 
of ApoUonius of Tyana? Ans. .Josephns, ,\]i()Uonius and 
myself, weri' aU initiated in tlie secret order cnll'd tlie "Sons 
of Sun." Tilt' lOniperors Claudius, Vesi>asiaii, Titus, Domitian, 
Iserva, and Trajan, Mere all initiated in that order, and it was 

DAMIS. 37 

therefore made a binding rule upon the members, that they 
should manifest no outward relation to one another, so that if 
tlie brethren of the order had occasion to favor each other, or 
afford mutual protection in times of trouble and danger to them, 
their secret relations to eacli other should not be known. 
Marcion and Lucian obtained mutilated copies of my Memoirs 
concerning Apollonius and used them in shaping their gospel 
tragedies. If further information is needed about those matters 
it will be given through Aronamar." 

We regard this communication as of the very highest import 
and value as a means towards solving some of the most per- 
plexing problems connected with the origin and real nature of 
the Christian religion. It was intended that this communica- 
tion should have been given at the sitting, one week previously ; 
but the opposing spirit influences were so strong that it became 
necessary to defer giving it until a more favorable opportunity. 
As it was, when given, the opposition at times was so great as 
to compel frequent breaks in the continuation of the testimony 
of this thoroughly informed spirit, and he could only proceed 
by the greatest power of will and the complete control of the 
medium's organism. Very little can be gleaned from biograph- 
ical or historical sources concerning Daniis, and very little of 
that can be relied upon, on account of the efforts that have 
been made to conceal everj^thing possible that was true in 
relation to Apollonius of Tyana and his Nazarite disciples. We 
take the following brief reference to him from the Nouvelle 
Biographic Gencrale : 

"Damis a Greek historian, of Assyrian origin. He wrote in 
the first century A. D., and was an inhabitant of New Nineveh. 
He joined Apollonius of Tyana in that city, and accompanied 
that thaumaturg in his journeys. He wrote an account of those 
journeyings, in whicli he inserted the discourses and prophecies 
of his master. This work seems to have served as the basis of 
the Life of Apollonius by Philostratus. The style of it was rude 
and indicated him to be a foreigner raised among barbarians." 

The Biographic Universelle in treating of Apollonius of 
Tyana, alludes to Damis as follows : 

"Ho (Apollonius) quitted Antioch, followed only by two 
servants, and went to Nineveh, when chance offered him a 
new disciple, named Damis, who became his faithful compan- 
ion and remained attached to him as long as he lived. This 
young man who was versed in the languages of the East, was 
very useful to his master on his journey, and constantly 


expressed for him a religious veneration that often amounted 
to supei-stition. 

" Uamis liad writttm vcrj' full details concerning his master. 
These writings beciueathed by him to one of iiis relatives, at a 
later period became the property of Julia, the wife of Heplimius 
Heverus. This princess entrusted to Philostratus, an eKxjUent 
sophist of high reputation, the duty of editing the Life of 
AiMjllonius, the philosopher of Tyana." 

This is about the extent of what has been preserved to us of 
references to Damis by name; but in the Tauline Epistles, 
there can be little doubt that he is referred to as Demas. In 
that connection I cite the following reference to Demas from 
McClintock and Strong's Cyclopcedia of Biblical Literature ; 

" Demas, a companion of the apostle Paul during his first 
imprisonment at Itome (A. D. 41), called by him liis fellow 
laborer, Synesgos, in Philemon, 24; see also Col. iv, 14. At a 
later period (2d Tim. iv, 10) we find him mentioned as having 
deserted the apostle through love of this present world, and 
gone to Thessalonica (A. D. G4). This departure has Vk'vu 
magnified by tradition into an apostacy from Christianity (See 
Epiphanius, Heres li. 0), which is by no means implied in the 

There may seem to be a contradiction between the two claims 
on the part of the spirit that he was both Damis or Demas and 
Timotheus or Timothy, and yet there may be no such contra- 
diction after all. The spirit tells us he was called by the 
Thes.salonians Timotheus. I will show, I think, very clearly 
that the testimony of the spirit is fully born out by the testi- 
mony of the New Testament, but I will defer this until it is 
reached in its proi>er order. 

It seems from the spirit's testimony that there is hardly 
anything said of him, even in the biography of AjtoUonius by 
Philostratus, which is strictly true, and much that cannot be 
true ; but, for this, Philostratus may not have been to blame. 
No one can now tell what Philostratus really wrote concerning 
Apollonius and his disciples, for his work has been mutilated 
and interpolated to such an extent as to leave it of little value 
on many points of the history of the Ca])padoeiiUi saviour. 
Philostratus, as his work has come down to us, is madi- to say 
tliat Apollonius of Tyana made only one journey to India, 
while it is eertnin that he nuist have made two ; and the 
events of tlie two journeys have been so interlilended and 
eonfoundi'd as (o leave the most |K*rple.\iiig uncertainly almost 


at every step. This could hardly have been possible, if the 
Memoirs of Damis liad been followed in good faith by Philos- 
tratus, as it, no doubt, was. The confusion, probably, was the 
result of the bad faith of the subse(iuent copiers of Philostratus's 
work. We are told in that work, as we now have it, that 
Apollonius first met Daniis at Nineveh when he was on his 
way to India from Ephesus the first time. The spirit tells us 
that this Avas not the fact. For he was himself an Ephesian, 
and had known and was a companion of Apollonius in his 
youth. That he was a pupil and Disciple of Apollonius, while 
the latter was at Ephesus, as he claims to have been, is so 
highly probable, and so consistent with what we know of the 
intimate relations existing between Dainis and Apollonius as 
to render the fact certain. It is known that Apollonius could 
not induce any of his Ephesian disciples to accompany him to 
India, and he was compelled to set out with only two serving 
attendants. Spirit Daniis claims that he was one of the disci- 
ples \yho declined to accompany Apollonius on that journey, 
and says he was at Ephesus and Thessalonica during the 
absence of Apollonius while on that journey. Damis explains 
the nature of the bond of unity that existed bet\veen him and 
his master, and makes known the fact that they were both 
mediums through whom spirits materialized in a remarkable 
manner when they were mutually present and controlled by 
the operating spirit influences together. A grander band of 
spiritual influences never before or since united and held two 
men together throughout their protracted lives. From Avhat 
the spirit says, it would appear that Apollonius made his first 
journey to India about A. D. 36, at which time he obtained a 
comparatively few portions of the Hindoo gospels. 

And here we come to a statement of the spirit, which, to say 
the least, is of surprising import. Damis tells us that it was 
Apollonius of Tyana, who, after his return from India, about 
A. D. 38, founded the communistic sect of the Nazarites at a 
village near Gaza, which was called Nazarita, and that he 
modelled it after Gymosophic ideas of ethics, theology, social 
polity and religious observances. If this is the fact there cannot 
1)0 a doubt as to the comTnon identity of Apollonius, the 
Founder of the Nazarite sect, and Saul of Tarsus or Paul, who 
was charged before Felix, governor of Judea, by Ananias tlie 
higli priest of the Jews, througli the orator Tertullus, in the 
following words (Acts xxiv, 5) : 


" For we have fouiul tliis man a pestilent fellow, and a mover 
of sedition anionj^ all the Jews throughout the world, and a 
ringleader of the seet of the Nazarenes." 

As I wiy in coniiuenting on the communication of Ananias, 
the Jewish highpriest, it is as certain as can be, that there 
never was a religious sect in Judea or elsewhere that was called 
tlie sect of the Nazarenes, while it is just as certain tliat there 
wi'.s a Nazarite sect, and as it appears, it t<x)Ic its rise in Judea, 
near its southern border. If Paul was a Nazarene and the ring- 
leader of that sect, is it not very strange that none of the I'][)is- 
tles which are attributed to hini say anything whatever about 
him, Paul, having been, or being a Nazarene. Indeed if we 
may believe the gospel of St. Matthew, to be a Nazarene did 
not denote membership in any religious sect, but merely a 
residence in a city called Nazareth. See Matthew ii, 23, where 
it is said : 

"And he (Joseph) came out and dwelt in a city called Naza- 
reth ; that it might be fuUilled which was sjwken by the 
propliets. He sliall be called a Nazarene." 

If to be a Nazarene, then, was to belong to a sect called 
Nazarenes, that which was spoken by the prophets, has never 
yet been fullilled. It hiis been supposed that Nazarenys was a 
name given to tiie first Ciiristians by their adversaries. It is a 
conceded fact that no sect that called tliemselves Nazarenes 
had any existence before the second century, and, tliereft)re, 
that I'aul, who did not survive the lirst century, could not with 
any propriety have been charged with being the ringleader of 
the Nazarenes. Oii the other hand, if ApoUouius was the ring- 
leader of the Nazarites, a well known religious sect of that time, 
and if tliat seet was bitterly hated by the Jews, Jiii was the case, 
it becomes almost certain tiiat the man accused before Felix 
was Apollonius of Tyana, a C.'apiKulocian Greek, and not a Jew 
at all. In view of tlie further facts, that the man accused did 
not deny tliat he wjus the ringleader of the sect which was so 
hated by the Jews, and that he claimed to be a lloman citizen 
and only amenable to the Il!)inan law, what wius almost a 
certainty, with those facts added, became a certainty', and the 
conniion ideiility of Paul and ApoUouius is settled beyond 
successful contradiction. Not only so, but the truth of ^h^) 
spirit's testimony in relation to tlie founding of the Xazarite 
st'cl, ami tlie nalun- of their worsliiii and social polity is ('(pialiy 
set at lest. Tlir [).'oplc, who, in the second c'lilury and after, 

DAMiS. 41 

were called, or called themselves Nazarenes, were not Christ- 
ians. " They believed it was necessary to unite the Jewish 
ceremonial law with the precepts of Jesus, and refer to a 
Hebrew gospel of Matthew." In fact they were even more 
Jews than Christians, and it is hardly likely that St. Paul was 
one of that sect, although the writer of Acts has exhausted his 
ingenuity and convicted himself of falsehood in trying to do so. 

What the spirit says in regard to the passage of Scripture : 
"Thou art a priest after the order of Melchisedec," is very 
peculiar as being a formula of initiation among the Nazarites. 
We are told by the spirit that this ceremonial expression origi- 
nally meant "a priest after the order of the sun," and was 
used in that sense by the Parsees — and that it was at a remote 
period derived from the " Golden Rules " of^ermes Trisme- 
gistus, or from Hesiod. Nothing is more certain than that 
Hermes Trismegistus and Hesiod were priests after the order 
of the Sun, the one as of Oromazda or Ormuzd, and the other 
as of Prometheus. There is something so peculiar, not only 
about the text or passage to which the spirit of Damis refers, 
but that it should be so positively connected with Apollonius 
and the Nazarite sect, which he seems to have founded, that I 
will quote the passage of the New Testament in which it is 
used or referred to. In Heb. iii, 1, we read : 

"Wherefore, holy brethren, partakers of the heavenly call- 
ing, consider the Apostle and High Priest of our profession, 
Christ Jesus. ' ' 

Here we have Christ Jesus made an Apostle and High Priest 
of the profession of the holy brethren, partakers of the heavenly 
calling. Who were those holy brethren ? What was their 
profession ? In what manner were they partakers of the 
heavenly calling? Who made Christ Jesus the Apostle and 
High Priest of those holy brethren ? When those questions are 
answered, we will find that the spirit of Damis has suggested 
the answer to them all. It has been strongly contended that 
the author of the other Pauline Epistles was not the author of 
the Epistles to the Hebrews. Why ? Because it comes too near 
to disclosing the true authorship of all those epistles. In none 
of the other epistles was Christ Jesus made to figure as an 
Apostle and a High Priest. In Heb. iii, 14, we read : 

" Seeing tlicu that we have a great high priest, that is passed 
into the heavens, Jesus the Son of God, let us hold fast our 


Here we have the same Christ Jesus figuring as a great High 
Priest that is paased into tlie " lieavens." If tlie expression 
ha<i been, is passed into heaven, it would not so plainly liave 
Ix'en indicated that this great High Priest was the great lumi- 
nary of day which so grandly presides over the celestial 
hierarchy. We have no doubt that the words "Jesus the Hon 
of God " in that passage are a fraudulent interpolation in a 
Nazarite epistle to the Hebrews, and that that Nazarite epistle 
was written by the founder of the Nazarite sect, Ajxillonius of 
Tyana ; and more than that, that it was for writing that very 
epistle to the Hebrews, that Ananias, High Priest of the 
Jews, through Tertullus, charged him, Apollonius, before Felix, 
with being " a mover of sedition among all the Jews, through- 
out the world." In Heb. v, 4, 5, 6, we read : 

"And no man taketh this honor unto himself, but he that is 
called of God, as was Aaron. 

"So also Christ glorified not himself to be made an High 
Priest ; but he that said unto him. Thou art my Son, to day 
have I begotten thee. 

" As he saith also in another place, Thou art a priest forever 
after the order of Melchisedec." 

Now it is very evident that neither of those sayings could 
have been addressed to Christ Jesus, for the first saying was 
used in Psalms ii, 7, and the second in Psalms ex, 4. There 
will hardly be any one who will be rash enough to claim that 
either of those sayings was addressed to Christ Jesus, for the 
hitter was never heard of as god, man or myth, until many 
hundred years after those Psalms were composed. In Heb. vii, 
1, 2, 8, 4, we read : 

" For this Melchisedec, king of Salem, priest of the most high 
God, who met Abraham returning from tlie slaughter of the 
kings and blessed him ; 

"To whom also Abraham gave a tenth part of all ; first being 
l)y interpretation king of righteousness, and after tiiat, also, 
king of Salem, which is King of Peace ; 

"Witliout father, without mother, without descejit, having 
neither beginning of days nor end of life ; but made like unto 
the Son of God ; abidetli a i)riest continually. 

"Now consider how great this man was, unto whom even 
the patriarch Abraham gave the tentli of tlie s|M»ils." 

Yes we will consider how great this man was witliout a 
fatii<r, u itlioiit a mother, and without deset'Mt.and wlio iiad 
neither beiriniiiiii; nor rwA of life; and we ha\e conie lo the 

DAMIS. 43 

conclusion that he Avas no man at all, and no hij^h priest or 
king who ever reigned among manliind. This Melchisedec 
was something else than a man, and we conclude that he was 
what the spirit of Damis says he was, the King of Day, and 
High Priest in the heavens, the Solar orb, personified as a 
human king and high priest. It would be irrational to conclude 
otherwise. The Sun is a king without father, or mother, or 
descent, and without beginning or end of life, and the only 
such king that human imagination can even plausibly conjure 
up. In Hob. ii, 11, we read : 

" If therefore perfection were by the Levitical priesthood, 
(for under it the people received the law,) what further need 
was there that another priest should rise after the order of 
Melchisedec, and not be called after the order of Aaron." 

Here we can see that it was this attempt on the part of 
Apollonius, the founder of the Nazarites, to subvert the Jewish 
priesthood, who claimed their priestly authority from the high 
priest Aaron, and to raise in its stead a priesthood after the 
order of Melchisedec or the order of the Sun ; that Avas also the 
ground of the hatred toward him by the Jews and the cause of 
the charge that he sought to create sedition everywhere among 
the Jews. I will close my quotations in connection with this re- 
markable spirit disclosure with the following from Heb. vii, 21 : 

" For those " (the Jewish priests) "priests were made without 
an oath ; but this," (the High Priests of the Nazarites) "with 
an oath by him who said unto him. The Lord Sware and will 
not repent. Thou art a priest forever after the order of 

Now the language there referred to is used in Psalms ex, 4, 
and was evidently used by some priest, perhaps some high 
priest, according to the order of the Sun, which order of priests 
was in very ancient times designated as of the order of INIel- 
chisedec ; or, as the spirit of Damis testifies, it Avas but a 
modification of a similar expression used by both Hermes 
Trismegistus and Hesiod as follows : " Thou art a priest Mechel 
forever after the order of the Sun." I certainly have adduced 
sufficient evidence to show the substantial correctness of this 
surprising testimony of the spirit of Damis, that Apollonius 
was tlie founder of the Nazarite sect, and that the jiassages in 
whicli the New Testament gives the expression "Thou art a 
priest after the order of Melchisedec" is taken directly from 
the formula of priestly ordination among the Nazarites ; and 


indeed, enough to show that the Epistles to the Hebrews, is 
the appeal of the great founder and high priest of the Nazurites 
to the Jews to abandon their sacerdotal organization, and join 
the holy brethren, partakers of the heavenly calling, by 
l)econiing priests forever of the order of the Sun, designated as 
Melchisedec, King of Salem. Thus, point after point that has 
completely confounded theologians for centuries, is being ex- 
plained clearly and satisfactorily through the testimony of 
returning spirits who liave personal knowledge of the matters 
on which their communications bear. The great probability is 
that the Epistle to the Hebrews was written at an earlier period 
than the other Pauline Epistles, and just after he founded the 
Nazarite sect at Nazarita. On his second journey to India, lie 
obtained the full Reformed Hindoo Gospels of Deva Bodhis- 
atoua which had been drawn up by Deva, and adopted at the 
Council of Asoka, by the Buddhist followers of Christos. 

These are points of information in relation to the second 
journey of Apollonius to India that are worthy of esix'cial 
attention. The attempt of Azabelle, king of Asoka, to reform 
the Hindoo religion and weaken the arl)itrary power and 
rapacity of the Buddhist jiriesthood, as a matter of course, 
called forth a deadly hostility on tiie part of the Brahman 
priesthood ; an<l, although Azabelle was powerful enough to 
carry his reform over the greater part of India, as the monu- 
ments still standing in various parts of that vast country show, 
yet it is known that in later years the Buddhist reformers were 
driven into Southern India and finally out of the country', as 
priests of an established religion, the last Buddhist patriarch, 
liodliishormali, taking his departure for China in the early i)art 
of the Christian era. The Buddiiist reformation took i>lace 
about from 2-50 to 290 15. C. When Apollonius went to India in 
A. I). 4-5 or 40 in search of the reformed Buddhist gospels, he 
wiLs compelled to tnvvel into Farther India, as Damis tells us, 
to find them, on which journey, Damis says he accompanied 
liiiii. It was there, near Singapore, at the extreme southern 
limit of Farther India that Apollonius found larchus, and 
through the kind ollices of IMiraotes, king of Taxila, obtained 
from him tlie reformed Jlindoo (Jospels, of Deva Bodiiisatoua 
with wbieb he returned to his Nazarite followers, and l)egan 
those modifications of his original plan which led to such bitter 
()p{W)silion on the part of Apollonius «»f Alexandria, IMiygellus 

DAMIS. 45 

and Hermogenes, which Apollonius in his letter to Timotheus, 
or Damis, refers to as follows, 2d Tim. i, 15 : 

"This thou knowest, that all they which are in Asia be 
turned away from me ; of whom are Phygellus and Hermoge- 

The spirit of Hermogenes, in his communication, fully ex- 
plains the nature of the controversy between himself and his 
Essenian associates and Apollonius which grew out of iVpollo- 
nius's sacerdotalizing tendencies, which were considered by liis 
opponents as destructive of the communistic polity of tlie 
Nazarite sect. If Azabelle was a Tamil king, that was another 
reason wliy the Brahmans, who were Aryans, and who used 
the Sanscrit tongue, sought the more determinedly to drive 
out the Tamil reformation. At all events the Tamil population 
of India, still remaining there, are to be found in Southern 
India and on the island of Ceylon. It would seem that larchus 
found a refuge in the jungles amid tlie tigers, whose numbers 
gave the name to the neighboring city of Singapore, which 
meant the City of Tigers. In that distant and last refuge of 
the reformed Buddhism of Deva Bodliisatoua from the liands 
of larchus, the chief of the reformed religion, Apollonius ob- 
tained the gospels which he afterward used in propagating the 
Essenian faith, and which have been since modified into what 
are called the Christian Gospels. Of these facts there can be 
no reasonable doubt. It has long been known that the Christian 
Scriptures could not possibly be what they purported to be, by 
those who sought, without prejudice, to comprehend them, but 
to find out where they originated and what they really were, 
has never been possible until these spirit testimonies in relation 
to them were given. 

What the spirit says about the reigns of the Roman emperors 
during which the most distinguished part of the labors of 
Apollonius of Tyana were performed is certainly true, for they 
extended from A. D. 33 to A. D. 98 or 99. It has never been 
known how long Damis lived or whether he survived Apollo- 
nius. He tells us he did not, but that he died ten or twelve 
years before him at Alexandria in Egypt. Tliis accounts for 
the fact that Damis gave no account of Apollonius's woi'k while 
in retirement on tlie island of Patmos, and his sulisecpient 
publication of the Gospel of St John and the Apocalypse, as 
thej' are called, at Ephesus, M'here he closed his long and 
remariiable labors. 


The spirit explains another point which has been lost sight 
of in the confusion of the history of the first three centuries of 
the so-called Cliristian era, and that is, that the Greek and 
Roman priestly followers of the God Prometheus were bitterly 
hostile to the Nazarite and Essenian propagation of the teach- 
ings and doctrines relating to the Hindoo Saviour (Mirlstos 
(Chrishna, as he has been miscalled) and not less hostile to 
Apollonius himself. They no doubt, did all they could to create 
l^rejudice and doubt concerning the Christosite teachings of 
that real founder of the Christian religion. It is impossible to 
now judge how far the writings of Apollonius came into the 
hands of Marcion and Lucian in their original shape ; those 
two Greek writers being none others than the St. Mark and 
St. Luke of the Synoptical gospels ; and it is equally impossible 
to know to what extent the latter altered them before they 
came into the hands of Eusebius of Caesarea and his contempo- 
raries and coadjutors of the Council of Nice. It is enough to 
know that in spite of all this modifying by the priests of 
Prometheus, and the priestly founders of the Orthodox Chris- 
tian religion, the Apollonian or Essenian Christosism is shown 
to pervade it from beginning to end, andtliat there is notliing 
original or true connected with it as a distinctive or original 

We now come to the consideration of what the spirit says in 
relation to Apollonius of Tyana being the real Paul, rendered 
plain by the epistles of Paul to Timothy. Damis tells us that 
he was himself called Timotheus by the Tliessalonians among 
whom he resided at the time the Epistles to Timothy were 
written. It appears that he had gone into Thessjilonica years 
before as a sul)or(linato teacher of the philosophical, theological 
and social doctrines of the Xa/urites, and Miien Apollonius was 
sent to Rome, after his return from liis second journey to India, 
that Damis, whose name had been eiianged to Demas, left him 
and went again to Tliessalonica. It is proper to here say that 
in reply to my (piestion : Why were you called Timotheus by 
the Thessjilonians? he replit'd : " In the Tliessalonian dialect 
Timotheus meant tlie same as leader or bisliop." Xo one can 
read the two Ei)istles to Timotliy and not see that the jhtsoii 
to whom tliey were addressed was one who had Ini-n the iin- 
mediati' pupil of tiie writer of them. The words addressed to 
Timothy inv : " Unto Timothy, my own son in the faitli." It is 

DAMIS. 47 

true that it has been represented and supposed that Timotheus 
was at Ephesus when those two letters were written, but if we 
understand the import of what tlie spirit said upon tliat point, 
tliis is a mistake, the result no doubt, of the purpose to conceal 
tlie identity of the Timotlieus who was addressetl by Apollo- 
nius, who was none other than his devoted disciple Damis. 
These letters to Timothy do not follow the Epistles of Paul to 
the Ephesians, as they would naturally have done if they liad 
been addressed to an Essenian bishop of Ephesus. They follow 
the 2d Epistle to the Thessalonians, thus showing very strongly 
that the statement of Damis that he was the Timotheus 
addressed is substantially correct. The name Timotheus was 
therefore rather the theological rank of the person addressed 
than the given name of that person. The one circumstance that 
seems to strongly weigh against this claim of spirit Damis is, 
that in the 2d Epistle to Timothy there seems to be a manifest 
reference to Damis himself Avhere in chapter iv, 9, 10, we read : 
"Do thy diligence to come shortly unto me. For Demas 
(manifestly Damis) has forsaken me, having loved this present 
world and is departed unto Thessalonica." Whatever seeming 
confusion and inconsistency there may appear about this matter 
it can all bo the result of the bungling alterations that are 
manifest throughout the so-called Pauline Epistles. Why 
should we not prefer to accept the testimony of this spirit who 
has given so many proofs of his personal knowledge of the 
things about which he testifies, to the untruthful versions of 
these same things, which have been produced to conceal the 
truth about them? I, at least, think it is safer to do so. 
I cannot prolong these comments, but I have adduced 
sufficient proof to show that the communication is authentic 
and substantially true. That being so, it seems certain that 
through this testimony of Damis we have been taken to the 
source of Christianity wliich we find to have been in India, 
and that instead of its having any relation to Jesus Clirist or 
Jesus of Nazareth, it relates to the Hindoo saviour Christos ; 
and was carried in to the Roman empire by Apollonius of 
Tyana about the time when it is alleged the mission of Jesus 
ClM'ist began. 



A Buddhist Prophet. 

"Saib, I Salute You :— In all things pertaining to the 
spirit and mortal life, experience nmst be the guide and reason 
the teaclier. It is my duty as a spirit, being appointed by the 
higher order to come Iiere, to tell you what I know of what are 
termed the Cliristian Gospels— more i)articularly tliose relating 
to what are termed Matthew, Mark, Luke and John. Right 
here I might go into a personal history of myself, in order that 
you may understand more thoroughly what I herein set forth. 
I am of a line of teacliei-s or prophets from Buddha down. 
Whether you can obtain, through the encycloptedias of to-day, 
the information I shall give you I cannot tell. But if you can 
obtain the Japanese Encyclopjedia of 1821, translated by Abel 
Remusat, you will be able to learn a great deal about myself. 
In the Sancrit tongue my name was Deva Bodhisatoua ; in the 
Chinese tongue my naine was Phou-sa, and in the Hindoo 
tongue it was Ma-Ming. I commenced exactly as this man I am 
using to-day — a trance medium, in the Mahabaratacountry, and 
it was I who first taught, in India, long before the Christian 
era, the metaphysical-allegorical style claimed to have come 
from one who never existed, called Jesus of Nazareth. These 
gospels were transferred to Singa)>ore, where they afterwards 
fell into the possession of Apollonius of Tyana. Tbeir original 
names, in your modern tongue, would represent the four 
seasons ; but were afterward used, or misused, to tyi)ify a 
saviour of men. The originals, as undei-stood by the Hindoos, 
were in this way. First, the preparation of the ground — the 
planting of the seed— the harvest time the gatliering in — and 
t lie feast time or harvest home. This was what those books, 
inti-rpreted by tlie aid of certain stars, in what is now term(><l 
the zodiac, meant. The 'Star in the East' was simj)ly a signal 
of seeding time or planting time. Now, these mysteries were 
usi'd by Hindoos, to show certain tilings occurring in I lie life 
of man that resembled theolTices of nature, such as t lie infancy, 
youth, maturity and obi age or death, of man. You see the 
Ix'auty of these things when properly understood. First, the 


stars used then as an almanac ; second, the seed thne and har- 
vest, and third, their analogy to the life of man. Tliese writings 
or gospels were given to me, first, as I have set forth in the 
beginning of this communication, by experiences in the way of 
trance ; second, by my reasoning upon them ; and third, by my 
intuitional nature coming in contact vvitli the higher relations 
of spirit life. And liere again, I must remark that in my tune 
they WGxe not original, but they were simply the retiex of 
spirits on my receptive organism. In an allegorical sense these 
writings can injure no one ; but when used by priests to gain 
power — and as they keep the key to themselves — endin enslaving 
the intellects of their fellow-men. Wo believed in re-incarna- 
tion ; we believed, in the language of Buddha, that, as long as 
there was a decline of virtue in the world, a good man wa.s 
raised up to re-establish morality ; and that this man was 
eitlier Ikiddha himself, or that, at his conception, he was over- 
shadowed by the holy spirit of Buddha. These epistles or 
gospels brought from India by Apollonius, were modified by 
him to suit his spiritual nature. Much of the force and sub- 
limity of language in them is lost in their translation through 
so many different tongues. As near as I can give you their 
name, they would be called, in your language, translated from 
the Hindoo, "The Code of the Initiated." There was at that 
time, in India, a sacred order, in which all persons of good 
blood — not that there is anything in caste — were to become 
pupils, and gradually go from one degree to another, similar to 
modern Freemasonry. No one was admitted as a pupil unless 
first examined to see whether he had any spiritual gifts, and 
this was tested in diflxirent ways. One of the i^rincipal tests 
was looking through a hollow tube on a i^iece of glass or piece 
of skin. If he discovered any sign on either, this was evidence 
of clairvoyance. Others were tested by a tube shaped like a 
horn placed to the ear. If they heard a voice, or any noise, or 
anything was photographed upon their brain, they were admit- 
ted on the ground of elairaudience. By this method we were 
always enabled to have mediums that not only preached our 
philosophy, but proved it also. I have certified to all I think 
that is necessary, and I have fulfilled my duty to the best of 
my present ability ; and if I am not mistaken, this communi- 
cation, which is launched in this humble home to-day, will 
undoubtedly be looked upon, in the future, as one of the mar- 
vels of Spiritualism, considering the source from which it 
comes. Wise spirits— not that I lay claim to wisdom — never 
enter where pride shuts them out. Hujuility is the best prep- 
aration any medium needs to receive the whole truth and 
nothing but the truth." 


We can find no historical reference to any such person as 
Deva Bodhisutoua, Phou-sa, or Ma-Ming, and are tlierefore 
compelled to confine our test of itsKeiuiinenessand authenticity 
to what we can learn regarding Abel lieniusat, referred to in 
tlie communication. We take tlie following facts concerning 
Ilemusat from theNouvelle Biographic Generale : 

"Jean-lMerre-Abel llemusjxt, a celebrated Orientalist, born at 
Paris, theoth of September, 1788, died of cholera, in the same 
city, the 4th of June, 1832. The circumstances that awakened 
in him a taste which was soon to develop into a true vociition, 
were as follows : The Abbey of Tersan had united to the Abbey- 
aux-lJois a precious collection of antiquities and objects of 
curiosity, to whicli was joined a library comiw>sed of rare books, 
relating to the ditierent objects of the museum. Amid these 
amateur treasures was a Chinese pastoral poem. Alx'l Kenuisat 
being permitted to visit this collection of the Abbey of Tei-san, 
from the fii-st gave special attention to that work and deter- 
mined to give a translation of it. Animated by his tastes and 
his desire for the distinction, bec^iuse it had defied the learning 
of the time, he surrounded himself with all the works, small in 
numl>er and insutficientas they were, which treated of sinology 
or the Chinese writing. The track was rough and almost im- 
practicable in the state in which he found the undertaking ; 
but he persevered because he felt he had found tlie way. With- 
out neglecting his profession of medicine, he found time to 
learn tlie Tartar language, copied all the alphabets he could 
procure, and in a manner made a vocabulary for his own use. 
After five years of labor he published his Essjiy on the Chinese 
Language and liiterature. In doing this be gave his attention 
particularly to the Chinese writing, the composition, origin, 
fonn and variety of characters. From this he pursued the art 
of reading and writing the Chinese tongue ; ancl finally treated 
of the inlluence of accentuation exercised over tlie phonetic 
value of words." 

This ess;iy was followed by a work, in 1811, entitled, Tiie 
Study of Foreign Ijanguages Among the Chinese, whicii 
attracted the greatest attention. In 1813 lie pul)lished his 
Uranographic Mongole and his Dissertation on the monosylla- 
bic nature commonly attributed to the Chinese language. On 
the lilth of Noveml)er, 1814, he was appointed Professor of 
Chinese, in the College of France. From tliat time bis life was 
dcvoti'd to the study of the languages of the extreme Orient. 
In 1820 be m:ul(> publie bis IlL-searches C()n<.'erning the Tartar 
Language, or Memoirs on dillerent points of the Crammarand 


Literature of the Ouigours and Thibetans. After mentioning 
several other essays and works of Rsmusat, the writer in the 
Nouvelle Biographic Gsnerale says : 

" The study of Chinese documents, both printed and in man- 
uscript, enabled the learned sinologue, to indicate to Cordier, 
according to the Japanese Encyclopaedia, the locality where 
the Calmouks collected the salts of ammonia, and to reveal the 
existence of two burning volcanoes, situated in Central Asia, 
four hundred leagues from the sea, information of which 
Humboldt, travelling in Chinese Tartary, was pleased to recog- 
nize as correct. The Japanese Encyclopaedia, is the most 
important work in relation to information concerning the state 
of tiie sciences, arts and occupations in China. Its entire civi- 
lization is therein described. Abel Remusat early gave a 
translation of the titles of the chapters of it, with that of an 
entire article relative to the tapir, that the imagination of the 
Chinese had transformed into a sort of fabulous animal. * * 

" Historically Abel Remusat was particularly occupied with 
the Tartar nations, and he know how to profit by the relations 
of the Chinese with them to solve many historical problems. 
Instead of making the barbarians who overrun the Roman 
Empire descend from the North he showed their oriental origin 
and the different localities of them in the countries of Asia. * 
* * The true object of the researches of Abel Remusat con- 
cerning the religions of China was Buddhism. Three memoirs 
from his pen appeared on this subject in the ' Journal des 
Savants' of 1831. Soon after he published his translation of 
the ' Book of Rewards and Punishments,' of the popular moral 
code. His labors on the history of Buddhism are numerous. 
The discovery that he made in the Japanese Encyclopaedia of 
the list of thirty-three first patriarchs of Buddhism, with the 
date of the birth and death of the greater number among them, 
relative to tlie Chinese chronology, entitled him, at least 
approximately to fix the epoch of the death of Buddha, which 
would have taken place nine hundred and fifty years before 
Jesus Christ. One of the centres of Buddhism was Rotan, 
which also became a great centre of civilization. Abel Renmsat 
translated the history of that city. It was at this period that 
the pentaglot dictionary, called by the author the ' Somme or 
Whole of Buddhism,' was conceived. The translation of that 
collection, undertaken by Abel Remusat and E. Bournouf, was 
only begun. The former of these savants also intended to 
translate the journey ings of the religious votaries of CJhina, 
going on pilgrimages to visit the places consecrated by tlio 
Buddhistic legends. Death surprised him, so to speak, with 
pen in hand." 


Such was the leiirncd Oriental scholar to whom the Hindoo 
spirit prophet referred. Wiiether this Buddhistic patriarch 
either under, the name of Deva Bodhisatoua, or Pliou-sa, 
or Ma-Ming was found recorded in the line of patriarchs 
of Buddliism, by Remusat, in the Japanese Encyclopedia, or 
not, we cannot tell. Should it be there, it would hardly be 
possible to doubt the authenticity of this strange, and as we 
incline to believe it, most important communication. In the 
absence of positive knowledge upon this point we are warranted 
in giving great weight to the reference of this Buddhistic spirit 
to the Japanese Encyclopaedia, and its partial translation by 
Itemusat in 1821. But most signiflcent of all is the fact that 
Kemusat in his labor of translating that noted Oriental work, 
discovered a chronological list of the names of the thirty-three 
first Buddhistic patriarchs with the time of the birth and death 
of most of them, so fully given as to determine with considerable 
certainty, that the Buddhistic religion had its origin about nine 
hundred and fifty years before the Christian era, so-called. If 
we could obtain that chronological list of the first thirty-three 
patriarchsof Buddhism, and if it should prove that Ma-Ming 
was among them, and that he was the Buddhistic patriarch 
about two hundred years before the Christian era, as the 
conmuniication seems to imply, it would be impossible to 
doubt the genuineness and authenticity of that communication. 

We will now proceed to analyze this very remarkable com- 
munication, when the indirect evidence of its authenticity will 
become almost irresistible. The si)irit tells us that he was u 
trance medium, and that under the control of spirits he wrote 
several books — that they were written in the Mahabarata 
country, which we understand to mean in that portion of India, 
where the Vedic Poem called "The Mahabarata," was com- 
posed and held as sacred — that he it was who first taught in 
the metaphysical-allegorical style, two hundred B. C. — that he 
afterwards sent the books thus written to Singapore— that 
AiK)llonius of Tyana two hundred and fifty years al'terwanls 
found them in that centre of Buddhism— that Apollonius bore 
tiu-m away with him, making such alterations in them as 
better suited his spiritual philosophy— that they were originally 
used to typify the four seasons, caused by the animal revolution 
of the earth around the sun, but that they were used, or mis- 
used to typify a Saviour of men — that as understood by the 


Hindoo priesthood they implied the time for preparing the 
ground, planting the seed, the harvest and gathering in time, 
and the feasting time or harvest home — that those books were 
interj)reted by the successive api^earance of the Stars of the 
Zodiac, " the Star in the East," simply being the signal of 
seeding or planting time — that these books were also used by 
tlie Hindoo priests to show certain things in the life of man 
that resembled the offices of nature — that stars were used by 
them as an almanac, as a rural calendar, and as relating to the 
life of man — and he might have added a fourth use of them as 
relating to the atmospheric or meteoric changes of the four 

No one who has given any attention to the subject of the 
Brahminical, Buddhistic, Zoroastrian, Egyptian, Grecian, and 
Roman religions, which all preceded the so-called Christian 
religion, can doubt or question the fact that they were one and 
all based upon the annual revolution of the earth around the 
sun, and the natural changes which were thus produced on the 
earth, and which especially affected the comforts, interests and 
happiness, or the misery, misfortunes and calamities of the 
human race. Such were the religions and philosophies, eveiy- 
whcre met with by Aj^ollonius of Tyana, in his long and active 
journeyings throughout the then civilized Avorld. That the 
books obtained by liim at Singapore, India, were of that nature, 
cannot be reasonably questioned. 

Those Buddhistic books were afterwards written, as has been 
alleged by the spirit of Ulphilas, bishop of tlie Goths, and 
Apollonius himself, in the Hebraic-Samaritan tongue ; the 
written language of liis native country. They were afterwards 
copied by Hegessippus in the same tongue, and from the copy 
of Hegessippus, Ulphilas inade his translation into the Gothic 
tongue. This Gothic bible of Ulphilas is sufficiently extant 
to-day in tiie Codex Argenteus to show that it is identical with 
the canonical books of the New Testament. We have thus a 
direct connection between the Gothic bible of Ulphilas and the 
Hindoo writings brought from India by Apollonius. This 
singularly disclosed transmission of Hindoo theology to Europe 
seems to be fully eonfinnod by the otherwise meaningless deco- 
rations of Christian churches, and tlie ceremonial mummeries 
of the Christian hierarchies, which arc identical with the deco- 
rations of the caves and temples of India, and the feasts and 


fasts and coromonlos observed and enforced by the Brahmanical 
and Buddhistic Hindoo priesthoods. 

Now it is a positive fact, especially noted by the learned 
Charles Francis Dupuis in his great work, " The History of All 
Systems of Worship," that upon the door of the main entrance 
to tlie Church of Notre Dame, at Paris, dedicated to the 
worsliip of Mary the alleged mother of Jesus Christ, are 
delineated in basso-relievo, our series of ideas, alluded to by the 
spirit purporting to be Ma-Ming. They consist first of a series 
of twelve panels arranged around the outer margin of the door, 
corresponding with the signs of the Zodiac, arranged in groups 
of three, eacli corresponding with the four seasons. The panels 
of eleven of those signs contain each the respective symbol 
representing it, to wit : Aries, Taurus, Gemini, Cancer, Leo, 
etc. But in the square corresponding with Virgo or the Celes- 
tial or Zodiacal Virgin, the symbol, a young \voman, is absent, 
and in its place is a figure of the sculptor hiuLself, at his work. 
The Virgin of the Zodiac which should have occupied that 
panel, is placed in the large central panel of the door, holding 
in her amis an infant etHgy or representation of the new born 
Sun, which, according to all the so-called heathen systems of 
religion was supposed to be born of the zodiacal Virgin, at 
midnight, at V.m winter solstice, an event which Cliristians 
celebrate, in concert with the heathens of every hue, or condi- 
tion of savagery or civilization, at tluit precise hour. Tlie 
church of Notre Dame or " Our Lady," stands on the site of a 
sacred grove of the ancient Gallic Druids, consecrated to the 
mother goddess of the northern nations ; afterward appropri- 
ated by the Roman conquerors of Gaul as the site of a temple 
consecrated to Vemis, tlie Roman goddess of love and beauty, 
and now consecrated to Mary, the Cliristian successor of the 
same zodiacal virgin motlier of the Sun. On the same door of 
this noted Christian cluircli isanotlier series of panels, in wliicli 
are arranged figures of men, denoting the dillerent stages of 
each individual life on eartli, the dress and garments of which 
denote tlie ciiaiiges of the temperature of the seasons. On the 
same door is still anotlier series of ligures sliowing the various 
rural occui)ati()ns of the year. Similar devices, says Dupuis, 
ornament the doors of the church of St. Denis, also in Paris, 
showing beyond all (juestlon that the Christian n-ligion is 
nothing more than the same old theological Monsieur Tonson 


of heathendom come again in a Christian garb. In view of 
such facts as these, who can doubt the pagan origin and nature 
of the Christian religion? We feel sure, as these spirit revela- 
tions are continued, that every possible doubt as to this point 
will be done away with. 

What this Hindoo spirit says as to the incarnation of the 
Deity, the mediumistic character of the Buddhistic priesthood 
— their methods of selecting their priests and teachers — the 
spiritual origin of their religion and sacred writings, and 
indeed, all that he says, is worthy of the deepest consideration 
of all who desire to know the truth, the whole truth, and 
nothing but tbe truth, concerning the mutual relations of the 
world of mortals and the world of spirits. If they will give it 
this consideration, they will wonder more and more how such 
important information is given through the mediumship of an 
unlearned man ; and why it has been so long withheld. We 
confess our own amazement as we proceed in our researches, at 
the prospective store of knowledge that is soon to be poured, in 
one unbroken flood upon the minds of thoughtful and intelligent 

[As may be seen by tlie above comments, Mr. Roberts 
states that he had been unable to find any liistorical refer- 
ence concerning Deva Bodhisatoua. Tliis was written by 
him July, 2, M. S. 34. Two years later, September 1, M. 
8. 36, he records the following. "The reader may judge of 
our surprise when in searching for some historical I'eference 
concerning Ardllua Babekra, two years after the communi- 
cation of Deva Bodliisatoua was published in Mind and 
Matter, we came across the following account of the 
remarkable man, whose spirit gave that grand explanation 
of the Buddhism of his time, which we translate from 
the Frencli of Abel Remusat's work, ' Melanges Asiatiques.' " 

"The eleventh of the line of patriarchs was Founayche, who 
was succeeded by Ma-Ming or the celebrated Phou-sa, his name 
in Sanscrit was Deva Bodhisatoua. This one who was of the 
order of the incarnate divinities coming immediately after 
Buddha has given into the whole class of gods of the second 
order, the different names that he has received in the lan- 
guages of the various Buddhistic people. The Hindoos calls 
him Bodhisatoua, which signifies sensitive intelligence, the 
Tibetians have changed his name into Djangtchhoub or 


Djangtchhoubseraspah. The Chinese have abbreviated it into 
Phou-sa, which by a very ridiculous misunderstanding, some 
Chinese idolaters, and following them many missionaries have 
given him the name of Goddess of Porcelain, they have lavished 
most honorable titles on him, such as most intelligent, most 
victorious, onmipotent, most holy son of Bouddha, born of his 
moutli. \Vc do not have at present to seek the allegorical 
sense of all these names, but it is very important to determine 
the age of the historical personage to whom they attributed 
them, for liodhisatoua seems to have been one of the reformers 
to whom the Bmldhist philosophy is mast indebted. Georgi 
has given vent to a crowd of conjectures upon this subject, he 
takes liodhisatoua for Somonakodom or Bouddha, and besides 
for a celebrated religious person in China in the 4th century 
after our era inider the name of Fo-thou-tchhing, and even for 
Scythianus or Manes. By reason of this error he makes him 
live in the 3d century of our era. I nuist confess that Chinese 
authoi's themselves differ upon tlie epoch of this celebrated 
man, .some make iiim live three hundred years after Bouddha 
others make six hundred years interval, otlier still eight hun- 
dred years interval, but the ]iook of Maliaya whence is 
borrowed the succession of tlie Patriarchs, cuts this ditticulty, 
since it makes Bodhisatoua die in tlie thirty-seventh year of 
Hian-Wang, 382 before .1. C, or 018 years after the death of 
Chaikia-Mouni. He was born in the kingdom of Po-lo-nai, and 
had received from Founayche the deposit of the doctrine which 
he transmitted to the thirteenth Patriarcli named Kabimara ; 
this one travelled in the west ])art of Indies and delivered his 
body to the llames in the forty-lii'st year of Xan-Wang, 274 
before J. C." 

[Our readers will notice that the spirit of Bodhisjitoua says 
he received the gospels, which afterward laid the foundation of 
the (Christian religion, from spirit sources, he being a trance 
medium. The translation of JJcnuisat claims, however, that he 
received them from his predecessor, Founayche. This evident 
contradiction is easily accounted for, as it is not likely that 
after taking so nmeii trouide to suppress all evidence of the real 
oriuin of the Ciiristian gosjX'ls, that an attempt would not l)e 
made to mislead in this direction. The great wonder is that at 
this late day, so much evidence can l)e obtained, whicii oidy 
shows, that at some i)oint in tlu'ir calculations, a misstep was 
made and tliat this evidence was overl(K)ked, whicii makes it 
possil)U' tliat in tiiis the nineteenth century tiie true facts m:iy 
be brought to liiriit. The manner in which this last inforniar 


tion was obtained is of itself, strong testimony, to tlie fact tliat 
thougli trutli may be suppressed for a time, it cannot be so 
crushed tliat it will not come uppermost at last. Our readers 
will do well to carefully study this communication, as it will 
shed more light upon the supposed divine origin of the Christian 
gospels than any other information extant, proving that the 
priesthood after obtaining them changed them to suit their 
own views and purposes, thus perverting the truth to the 
detriment of all mankind. — Compiler.] 

The Neo-Platonlst. 

" Ours is a War for Truth : — As it was with me in the 
mortal form, so it is now with me in the spirit. While you 
tight with benighted souls in the mortal form, I am fighting 
with the deluded millions in spirit. The school to which I 
belonged is known to you moderns as the Neo-Platonic ; by us 
it was called the Eclectic. The founder of this school was 
Ammonius the Peripatetic ; but the person who really furnished 
the materials for this school was Apollonius of Tyana ; and all 
the ideas that this school ever gave forth under Potamon, 
Ammonius Saccas and myself, were gathered from the originals 
of the school of that famous Hindoo, known to us by his 
Sanscrit name of Deva Bodhisatoua. His writings were the 
foundation, combined with some Platonic writings, which form 
the whole of what the Eclectic school taught. In the first 
place, the whole history of Jesus of Nazareth, so-called, was 
started by that Hindoo representing the life of Buddha, and 
afterward taught by Apollonius of Tyana. In my mortal life 
I was a particular friend of the Emperor Gallienus. I had 
freijuent conversations with those who claimed to know any- 
tbing of this Jesus, and proved to them so conclusively that 
Apollonius was the real Jesus, that my works were destroyed 
by the Christians ; and the next spirit that communicates after 
nie, shall be the one to tell you wlien and where they were 
destroyed. This pope comes here by the force of my mediuni- 
istic power. I acted in precisely the same capacity to the 
Emperor Gallienus tbat Apollonius did to Vespasian, that is, I 
was his oracle. I oljtained ahnost all your modern physical 
piienoniena. I liad independent writing on copj^er plates, 


which were closed and sealed together, and tlie writing was 
produced on tlie inside of those plates. I also taught in my 
own house on two days of the week while in trance or an 
ecstatic state. It is by the mediuniistic power of us so-called 
heathens, that tlie Christian interpolators and destroyers of 
other men's good works are compelled to come back here and 
confess tiieir rascality. Fight tliem faithfully on your side, my 
good brotlier, and you will find that one Plotinus will ever 
help you when he can. I have exhausted the time allotted me 
for this sitting. Good-bye." 

[For the historical record of Plotinus, we refer the reader to 
the Encyclopaedia Britannica, also Nouvelle Biographic Oeu- 
erale. — Compiler. ] 

We have found enough evidence in the works referred to 
above to show that Plotinus was beyond all question a medium; 
and no one will deny that he was tlie lirst XecvPlatonic Eclectic 
author of whose writings we have any trace. It is the spirit 
of this truly great and good man who comes back to testify to 
facts regarding the Christian Scriptures and religion, which 
absolutely confirms the spirit testimony of Ulphilas, Apollonius 
of Tyana, Vespasian, Deva Bodhisatoua, Feli.\, Ignatius, 
Gregory, Hegessii)pus and many others ; that the original 
source of all that is called Christianity was the Scriptures of 
Buddliism, introduced into Western Asia, Europe and Africa, 
l)y ApoUonins of Tyana, afterward modified by Amonius tlie 
Peripatetic, Potamon, Amonius Saccas, and Plotinus iiimself. 
Thus do the facts accumulate that must render as clear 
as the noonday sun that Christianity is a monstrous fraud 
and delusion, that has desolated the earth and filled the 
spirit world with demons. Tlie reader may imagine with 
what curiosity we awaited the next control, that was to 
show the jxiwer of IMotinus, the spirit medium, to compel a 
Christian pope to disclose the most important secri'ts of his 
church. Reader, we are about to bring to your notice facts that 
must i>rove beyond all (piest ion, not only the authenticity and 
truthfulness of these lu^tounding (!()mmunications, but also the 
wonderful attributes of the medium through whom they an- 
given. Read attentively the facts that we are about to lay 
before you, and doubt if you can that high and beneficent 
spirits are bi-hind the revelations of truth being niiide through 
him and recorded and published by ourself. The communica- 
tion referred to was from tlie sj)irit of I*(»i>e Gregory. 



By Whose Order the Library of the Palatine Apollo 
Was Destroyed in the llth Century. 

" Good Day : — I come here by force, as the preceding speaker 
(the spirit of Plotinus) told you ; and what is worse, I am forced 
to tell you exactly what I did, when here in the mortal form. 
When living on earth I was known as Pope Gregory, and what 
I am here for to-day is to own to the destruction of the Library 
of the Palatine Apollo, which contained the whole of the 
writings of the School of Alexandria from the days of Potamon 
to the days of one Maximus. And what was my excuse for its 
destruction? Religious bigotry. I made the excuse for it, that 
I did not want the clergy to have their minds diverted from 
their holy work by studying heathen literature. But the real 
cause of my action in that matter was, that there were recorded 
in that library all the facts that would prove that no such 
person as Jesus of Nazareth ever existed ; and therefore, feeling 
the weakness and insecurity of my position, I did all I could to 
strengthen it, by letting as few as possible know what the real 
contents of that library were. I am here also to state that there 
is a power — a band of spirits now occupying a position that 
enables them, when they want a man to return here and atone 
for the wrongs he has done during his mortal life, to force him 
to come back and communicate the truth. By the force of truth 
itself, he is compelled to come back and acknowledge his 
wrongs. It is the same with spirits as with mortals ; they love 
power and hate opposition as much there as they did here. 
That is all I have to say." 

Consult Chambers' Encyclopaedia for sketch of Pope Gregory. 

When I was told by this spirit, through the lips of the 
medium, that he had destroj^ed the library of the Palatine 
Apollo, which contained the whole of the writings of the Alex- 
andrian (or Xeo-Platonic) school, from the days of Potamon to 
the days of one Maximus; or, in other words, from the early 
part of the first to the middle of the fourth century, I wondered 
whether it could be true ; for it seemed to me that no man 
possessed of the learning which such a library was said to 
contain, could have been so lost to every sense of moral princi- 


plc, as to be guilty of such a cruel, heartless destniction of 
invaluable literature. When I came to seek for light upon this 
point T was surprised to find that there was no historical 
reference to the fate of the Palatine Apollo Library, and indeed 
no historical reference in many scores of works to such a library', 
subsequent to the reign of Julian the Apostate (so-called by 
Christians) in the fourth century. I found references to the 
fact that the Emperor Augustus had erected a temple to Apollo 
on the Palatine Hill in Rome, and had founded a library in 
connection with it. This temple was burned in the reign of 
the Emperor Julian, on the same night that the Temple of 
Apollo at Daphne, near Antioch, was l)urned. It was further 
stated that it was with the greatest dithculty that the Sibyline 
books were saved. Whether the library shared the fate of the 
temple was not stated. I infer however that it was not burned 
at that time, but existed until it was destroyed by the order of 
Pope Gregory. 

[It seems to be a disputed question among writers as to 
whether Gregory I, or Gregory Yll, ordered the destruction of 
the library Pahitine Apollo. It is well known, however, that 
this library was wliolly or partially destroyed several times. It 
is possible, in fact probable, that both of these Popes caused its 
destruction in tlie time of their various reigns, and this may be 
the solution of the much discussed question, which arises from 
the fact that John of Salisbury' is the only authority for the 
statement that the Palatine Apollo library was destroyed by 
the order of Gregory, and cites his proclamation to that etiect 
in his work, " The Policraticus." Who was Jobn of Salisbury ? 
A historian wlio was the private secretary of the Arehbislioj) of 
Canterbury, and through him ambassador to the I*apal Hee, 
which very fact gave him opportunities to obtain knowledge, 
the nature of which is not to be carelessly estimated in consid- 
ering his works, which even today, are regarded invalual)le. 
^len like (Jregory I, and (Jregory VII, whose whole lives were 
given to perpetuating the power of their church, would 
certainly not stop at the burning of a lil)rary to accomplish tlicir 
object. Therefore, wln'ther (Jregory I, or CJregory VII, eause(l 
the destruction of the valuable lil)rary in (piestion, the facts 
wliieli come (low n to us show that it was destroyed in the 
interests of the so-called Christian church. — Compiler.] 



A Greek Theologian. 

"Good Evening, Sir: — My name was Euthalius of Alex- 
andria. I lived in the fifth century and was a commentator on 
the Pauline Epistles. Those epistles are those which were 
brought from India by Apollonius, and obtained by the latter 
through King Phraotes of Taxilla. The Gosi)el according to 
Matthew is not original, but is of Armenian origin. The Gospel 
according St. Mark, was left by Apollonius with the Thessalon- 
ians according to the text of the epistle to them. The Gospel 
according to St. Luke is but a modified version of the legend of 
Prometheus Bound as rendered by Lucian and Marcion at 
Rome. The Gospel according to St. John was written by 
Apollonius of Tyana toward the later part of his life, when he 
was an old man, on the island of Patmos, where he retired to 
end his days, in isolation from the human race. That gospel is 
a blending with what the insj^ired seer hoped for, and the 
knovVledge which he feared to impart in such terms as unedu- 
cated mortals could understand. The Acts of the Apostles 
relate the doings of Apollonius and his disciples, and this was 
fully understood by the Gnostics and Neo-Platonists up to the 
time of Eusebius of Cajsarea. Ammonius Saccas, Plotinus, and 
their followers, were Gyinnosophists, Gnostics and Neo-Platon- 
ists combined. They had no idea nor intention of promulgating 
anything but what they regarded as truth. Truer or better 
men than were Ammonius and Plotinus never lived. Tiiis was 
made plain to me by the study of their writings. Apollonius, 
Ammonius and Plotinus were the purest and best of nien, and 
their only desire was to elevate the human race. Their teach- 
ings had relation to the Brahmanical and Buddliistic canonical 
narratives concerning the Indian Saviour Krishna. I now see 
an ethereal spirit of light whicli appears behind and over you 
[These words were addressed to us.] who says he is Krishna, 
of whom the story of his divine origin, persecution by the 
tyrant Kansa, and miraculous performances were exaggerations; 
and that his sole work was that of a moral reformer, and his 
only object to make the people of his country happy. For 


these services he was worshipped, and regarded as an incarnation 
of Bralima, or the spirit of tlie universe. Ho shows me tlie 
figure three repeated four times, by wliiclx I understand him to 
imply that he was born 3333 B. C , in India, at the foot of a 
mountain near Mathura on the Junna. [We remarked we had 
always supposed Krishna to have been a myth.] No, lie was a 
man, and the original of all the world's modern Saviours. The 
canonical epistles as far as I knew anything about them, were 
all derived from the writings of Apollonius of Tyana, who, to 
conceal that fact, has been called Paul or Paulus. The names 
of James, Peter, John, and Jude, were attached to the other 
epistles sent to communities too insignificant to be mentioned. 
All these teachings were appropriated, either successfully or 
unsuccessfully, by Elusebius of Ctesarea, to nuike good his 
theological Cliristian scheme. But, he failing in his purpose to 
some extent, and I seeing that it was a grand opportunity for 
me to gain renown, acknowledged their authority and set about 
establishing what Eusebius had failed to prove true regarding 
them from his standpoint. I put these Indian writings of 
Apollonius into my own shape and eliminated from them every 
mention of Apollonius or Krishna, and substituted therefor 
Paul, and the Christ idea. Tiiis work of Eusebius and myself 
became the better jtssured in proportion ivs the original writings 
and the traces of them became destroyed. What I have told 
you is the truth." 

We refer to account of Euthalius, to Nouvelle Biographic 

According to the spirit statement of Euthalius, it is very 
certain that the Gosjxils of Matthew and John were both the 
production of Apollonius of Tyana. The former written at an 
early period of his career, and closely in accordance with the 
Gymnosophic theology or philosophy ; and the latter near the 
close of his life after he had matured his theological conceptions. 
There is no doubt that the theological and philosophical views 
of Apollonius underwent very material modifications as he 
advanced in his realization of the spiritual department of 
natural forces and causes, and hence the spiritual nature of (he 
liiter gospel as compared with the crude, and less spiritually 
develoi)ed characteristics of the first or original gospel of his 
adoption. There is a singular analogy between the name of 
Apollonius and .John. They are both designations of the Light 
that lighteth all men coming into the world, the Sun. The 
sun among the Greeks was alike designated Apollo and Ion ; 
Ion the Greek name of tlie sun etymologically s[)eaking, 


"I" the one, and "on" the being — the one being. Eusebius and 
his successors who liave labored so hard to deprive Apollonius 
of tlie credit of his theological labors, have substituted Ion or 
John for Apollonius. In view of all the facts we are led to 
credit the spirit statement of Euthalius, and to accept his 
statement that Apollonius wrote the Gospel of St. John, as it 
is called, on the Island of Patmos, where he also under spirit 
control wrote the Revelations. 

The spirit of Euthalius tells us that the Acts of the Apostles 
relate the doings of Apollonius and his disciples, and that this 
was fully understood by the Gnostics and Neo-Platonists, up to 
the time of Eusebius, A. D. 325 to 350. This is undoubtedly 
the fact, since Saul of Tarsus or St. Paul was no other individ- 
ual than Apollonius of Tyana himself. Ammonius Saccas, 
Plotinus and Porphyry were undoubtedly Gnostic followers of 
Apollonius, and all were what Euthalius testifies they were, as 
good and pure men as ever lived. It is almost certain, that 
tlie divine incarnation in Ajiollonius's system of philosophy 
and theology, was Krishna of the Hindoo theologies called 
Kristos in the Greek language and known in the various 
other languages by still other titles, as will be found in other 

The spirit says that the canonical Epistles, so far as he knew 
anj'thing about them, were all derived from the Avritings of 
Apollonius of Tyana ; and that to conceal their real authorship 
Eusebius attributed them to Paul or Paulus, which was but a 
modification of Pol, the abbreviated name of Axwllonius. 
Euthalius tells us that Eusebius did not perfectly succeed in 
robbing Apollonius of the credit of his labors, and that he, 
Euthalius, completed that work. In view of the facts that 
Euthalius is acknowledged to have broken the Epistles, canon- 
ical and Catholic, and the Acts of the Apostles into chapters 
and verses, in order to add to the contents of the chapters, and 
as it is also admitted historically, on the testimony of Euthalius 
hhnself, that he collated them with the copies in the library of 
Eusebius Pamphilus at Ctesarea, there can be no doubt he was 
fully acquainted with the alterations that had been made from 
the originals by Eusebius. Indeed, he tells us that the Indian 
writings of Apollonius were at that time in the Pamphilian 
library at C\'esarea, and that he modified them to suit himself, 
and eliminated from them the names of Apollonius and 
Krishna, and substituted therefor Paul and the Christ idea. 



The Great Alexandrian Reformer. 

"Sir : — There has never been a religious idea promulgated 
on earth in latter times, that has not had its counterpart in 
more ancient religious systems. The principal quarrels of the 
Christian church have been over the doctrines of the Trinity, 
or the efibrt to make three out of one. This has been the 
occasion of a vast amount of bloodshed. In my day I tried to 
reconcile these credal ideas of all religious systems, and to amal- 
gamate them together ; but the same difficulties met my etlbrts 
that meet yours tfvday. Ecclesiastics have liut one means to 
keep their hold upon the people, and that is the encouragement 
of ignorance and bigotry. Wrest these from them and their 
power is goue. For trying to regenerate old ideas — for trying 
to make a better system or a more systematic religion, I was 
met by curses, and I ended my life in exile. I was banished 
because I tried to purify tlie then existing religious systems. 
But you liave a far better day to work in, because you have the 
aid of the greatest art of modern times, namely, the art of 
printing, and you can scatter truth all over the land. Keep on 
with your work and although you may be persecuted there is 
one thing tliey cannot do — they cannot banisli 30U nor take 
your life at this day. All tlie good you moderns enjoy has been 
the work of men who were infidels to the prevailing creeds 
and beliefs of tlieir time. And in conclusion, I want to say a 
few words on tlie alisohite proofs of spirit existence. We dare 
not as spirits give tlie masses of the present day absolute proofs 
of spirit-life, for should we do so they would not perform their 
mission here. Once in possession of the absolute i)ro()f of the 
after-life you would find this j>eople heconiing a nation of 
suicides. First they must understand the true duties of mortal 
<'xistence before they can safely receive the absolute proofs of 
spirit existence. I am Potamon." 

On receiving the above communication, and having no 
knowledge ourself of who Potamon was, we concluded to look 
the matter up. With the excei)tion of a four-line mention of 
him, in the .\merican Kncydopa'dia, we could find nothing 


concerning him in either of the English or American Encyclo- 
paedias or Biographical Dictionaries. After a protracted search 
we found the following reference to this great Religious Re- 
former in the Nouvelle Biographic Generale, published in 
Paris in 1862, of which we give our translation : 

" Potamon, a Greek philosopher of the Alexandrian school, 
was born at Alexandria and lived in the third century of the 
Christian era. It is true that, according to Suidas, who speaks 
of Airesis and Potanion, this philosopher should have been 
contemporaneous with the Emperor Octavius-Augustus, but 
Porphj'ry, in his life of Plotinus, (c. 9.), said positively that 
Potamon, according to his understanding, treated of a new 
philosophy of which he laid the foundation. Now Plotinus 
was born about A. D. 250, and died at the age of sixty-five, and 
evidently lived in the third centuiy of our era. The same 
ought to be the ease with Potamon. Now Avhat was this new 
philosophy of which Porphyry speaks, and of which he repre- 
sents Potamon as the founder, according to those descriptions 
of Plotinus ? It is found contained in two works, one of which 
was a commentary on the "Timeus" of Plato, and the other, 
"A Treatise" on fii^st principles. Of these treatises there re- 
mains absolutely nothing ; but we know something of the 
second from a pitssage of Diogenes Laertius in the introduction 
of his book "On the Lives and Doctrines of Illustrious Philoso- 
phers." 'It is but a short time,' said this biographer, 'since an 
Eclectic school was instituted by Potamon of Alexandria, 
wliicli selected from the doctrines of all the different sects. 
Two things,' Potamon explained, 'are necessary to discern 
truth : on one part, the principle that judges, that is to say, 
reason ; on the other, the exact representation of the objects of 
our judgment. As to the principles of things he recognized 
four — matter, quality, action and place ; in other words, of 
what and by whom a thing is made, how it is made, and 
where it is made. He established as the aim to Mhich all ought 
to tend, a perfectly virtuous life, without excluding at all times 
the needs of the body nor those things external to it.' The results 
of this passage from Diogenes Laertius, combined with the 
testimony of Porphyry, are, first, that Potamon was the founder 
of the Eclectic school, and that, probably, this school owes its 
name to him ; second, that he adopted the Peripatetic doctrine 
relative to the principles of things ; and third, that in ethics he 
liad attempted a kind of conciliation between Stoicism and 
Epicureanism. — C. Mallet." 

In the liglit of the foregoing spirit communication, it v.ould 
seem that Suidas was right as to the time in which Potamon 


lived and taught Eclecticism, and that Porphyry, and M. 
Mallet, the French author, were wrong. Potanion undoubtedly 
lived and taught under the Roman Em|xiror Octavius-Augustus 
at Alexandria, and not in the third century, jus erroneously 
claimed by M. Mallet, on the authority of Porphyry. It would 
seem also to settle the question as to tlie disputed age in which 
Diogenes Laertius lived and wrote. Speaking of the latter, M. 
Aube says : " We know absolutely nothing of the life of Dioge- 
nes Laertius. It can hardly be affirmed that he was born at 
Laertia, a city of Cilicia ; in what year is unknown. We are 
reduced to conjectures as to the epoch in which he lived ; and 
on this point critics have widely differed. Some, by an evident 
confusion, made him live under the reign of Augustus ; others, 
in the tune of Constantine," Now, as Diogenes Laertius said, 
in writing of Potamon, that the latter had a short time before 
established a new school of philosophy, it becomes almost cer- 
tain that Diogenes was contemporaneous with Potamon, and 
that they both lived and wrote under the reign of the Roman 
Emperor Augustus, at or about the time when it is said that 
Jesus Christ lived and taught on earth. Is it not a most signifi- 
cant fact that so little is now known of those two great Eclectic 
authors, while their teachings and writings have been surrepti- 
tiously api)ropriated by the Christian priesthood and attributed 
to the fictitious man-god Jesus? In view of the imiK)rtance 
that we attacli to the si)irit return of Potamon, we cannot re- 
frjiin from laying before our readers, tlie following translation 
of a passage froni M. Aube's sketch of tlie life of this great 
autlior : 

"The work of Diogenes I^aertius has for its title, 'Lives and 
Opinions of tlie Most Illustrious Pliilosophers.' It comprises 
ten books, witii a preface, whicli contains some genend consid- 
erations on the origin of philosophy, the division of tlie sciiools, 
and tlie diderent parties among pliilosopliers. Diogenes com- 
miiiices by opposing the opinion of tliose who plaw the cradle 
of philosophy in tiie East. CJrecian philosophy, according to 
him, was autociitlionous (native to Greece)- Tlie first j)eriod 
comprises tlie seven sages. The second, whidi is tiu^ nsre of 
development and maturity, conimencecl with Anaximander 
ami I'yiliagoras and ended witii Ciirysippus and Epicurus. It 
is eml»ract'(l tiitin-iy in two schools; tlie Ionian scliool, of 
which Anaxiniandi'r, thi' dis(Mple of 'I'hales, is tlie diief and 
Chrysippus was the last repn'sentatlvc ; !Mid tiie Italian school, 
of whicli Pytbagonis is the father, and which became extinct 


with Epicurus. Such was the plan of Diogenes as set forth in 
the preface to his work. It cannot be denied that this plan was 
extremely simple, but at the same time we cannot but be aston- 
ished that this historian made, so readily, an abstract of the 
most perceptible differences which distinguished the various 
philosophical doctrines ; and that he mingled thus arbitrarily 
the most opposite schools of philosophy." 

It will be seen from that extract from Diogenes' writings that 
as a historian he was governed by the Eclectic philosophy and 
sought to co-operate with his contemporary Potamon in pro- 
moting harmony among the rival religious i^artisans of their 
epoch. It is a sad outcome of their benevolent efforts that the 
Christian priesthood, who sought to turn their beneficent labors 
to their personal advantage, should have succeeded in conceal- 
ing from their fellow-men the true source of their stolen and 
corrupted Eclectic treatises. The reason why Diogenes Laertius 
had BO little to say about his contemporary, the greatest of all 
reformers, Potamon, is rendered very evident from the state- 
ment made in his communication, or the communication con- 
cerning him, that he was banished for his efforts to bring a 
religion of peace to his fellow-men. We would have the reader 
to remark, especially, that the communicating spirit has 
nothing to say about Potamon as the founder of a school of 
Ijhilosophy, but expressly claims that he sought to reconcile 
the varying credal ideas of all religions. For this humane and 
benevolent effort he incurred the united animosity of the pre- 
vailing religious sects of his country* ; for which he was banished 
and died in exile. The parallel which, as a spirit, he draMS 
between his own experience and that which he reminds us we 
are passing through, is not the least significant feature of that 

Time and space will not now admit of a more extended pre- 
sentation of the incidents connected with the receipt of that 
communication. We will, therefore, point out a few things in 
connection with it, that seeni to us of pregnant importance. 
There can be little, if any, reasonable doubt, that Potamon 
lived at the very time when it is said Jesus lived — that he sought 
to institute, as the communication says, "A better system, or a 
more systematic religion," — that although the writings of all 
tlie other founders of religious systems in Greece and at Alex- 
andria, have been preserved and brought down to our time, 
with the exception of the brief reference to him and writings, 


by his contemporary Diogenes Laertius, there is not an authen- 
tic trace of his writings preserved — tliat he was an illustrious 
philosopher and worthy to rank with the founders of the other 
great Grecian schools, in the estimation of the Eclectic biogra- 
plier Diogenes — that the latter should have ventured to say so 
little concerning Potamon and his writings, or if he said more 
than has come down to us, that what he did say was suppressed 
by those who sought to rob this great religious reformer of the 
credit of his beneficent labors — that his teachings were con- 
demned by the more powerful of the great rival religious sects 
or schools of philosophy, as they were called, that then pre- 
vailed — that, as the comnmnication says, he was banislied for 
his attempt to reconcile the contradictory creeds and dogmas 
of the various religious systems of his day and died in exile — 
that the original writings from which those of the present New 
Testament, as it is called, were derived, were in the Greek 
language — that they are conceded to have been obtained from 
Alexandria, the native city of Potamon and the scene of his 
great attempt to reform the prevailing religious systems of his 
tune — that the ChristianFathers, so-called, should have utterly 
ignored Potamon, tlie great founder of the religious system tliat 
they appropriated and attributed falsely to God, in order that 
they might the more readily and thoroughly rule over their 
ignorant and too confiding fellow-beings — all these and many 
other facts point most strongly, if not positively, to the conclu- 
sion that Potamon, a great-souled, learned and benevolent 
Greek, was the true author of the religious system which, no 
doubt greatly modified and altired to suit the interests of 
ambitious and tyrannical priests, has come down to us, as the 
work of Jesus Christ. 

But by far the most significant fact of all is the labored efiorts 
of modern Christian sectaries and writers to show that Pota- 
mon did not found his Eclectic system of religion until the 
tliird century, and not at the very epoch at which it was said 
Jesus Christ lived and taught, as tSuidas stated when he said 
"Potamon should have been contemi)orani'or.s with the Em- 
juror Oetavius-Augustus." It is ecpially signilkaiit that tiie 
sami' efi'orts have Imn put forth to make it appear that Dioge- 
nes Laertius did not live and write his biographical work "On 
the Lives and Doctrines of Illustrious Philosophers" until 
the third century or later; the latter having, as before men- 


tioned, said, in speaking of Potamon, " It is but a short time 
since an Eclectic school was instituted by Potamon of Alexan- 
dria, Avhich chose from the doctrines among the different 
sects." The Christian plagiarists could not afford to have it 
known that the author whose writings they Avere stealing, 
lived at the very time when they pretended that their fictitious 
man-god lived. It is amazing that so monstrous and manifest 
a priestly fraud, as is the pretence that Jesus Christ was the 
author of the contents of the New Testament should have re- 
mained so long concealed. But for the fact that Potamon, the 
Grecian sage and reformer, at last found the means, through a 
poor, persecuted, and uneducated medium, to return after 
nearly nineteen hundred years and assert his place in the history 
of literature and learning, the great mysterious secret of the 
real origin of the Christian religion Avould have remained with 
the Catholic priesthood, the only Christian priesthood, in 
existence. The Protestant clergy of the various dissenting 
sects know nothing whatever of the religious system about 
which they claim to know so much and at the same time con- 
fess they know so little. Question them about what they preach 
for positive truth and they will tell you that it is all mystery — 
mystery — mystery. 

How far the religious doctrines and practices selected by 
Potamon from all the prevailing religions of his day, have been 
retained by his Christian plagiarists may never be fully known, 
but that the latter havecopied them largely seems very obvious. 
It is a conceded fact that The Gospels According to St. Matthew, 
St. Mark, St. Luke and St. John, as well as the Acts of the 
Apostles, are but modified versions of some older writing or 
writings, the author or authors of which had been most unac- 
countably concealed. It has not been pretended that Jesus 
Christ ever wrote a lino of the contents of the New Testament, 
nor can it be seriously pretended that such a founder of a new 
religion lived at the time the Christian writers assign as the 
epoch of his earthly career ; if it be once established that Diog- 
enes Laertius lived and wrote dilring the reign of the Emperor 
Augustus, as Ave are ready to show was the fact against the 

M. Aube has fully testified to the unprejudiced manner in 
whicli Diogenes has presented the doctrinal tenets and creeds 
<»f tlie i)revailing religious sects of that early age, and there 


cannot bo a doubt tbat liad any such founder of a rolij^lon, such 
as Jesus is represented to have been, lived and tauj^ht tlie doc- 
trines attriinited to him, Diogenes Ijaertius would have inclu- 
ded him in his biographical list of illustrious philosophers. 

Even Suidas, the Greek lexicographer, who stated that 
Diogenes Laertius, "should have l>een contemporaneous witli 
the Emjjeror Octavius-Augustus," luus shared the same fate as 
befel Potamon and Diogenes, at the hands of the Christian 
l)riesthood who, prior to the discovery of the art of printing, 
for fourteen hundred years monopolized the learning of the 
world. Some Christian authors have sought to make it appear 
that no such person as Suidas lived and that the name was 
a.ssumed by the author of the writings bearing his name ; others 
have sought to show that he lived and wrote as late as the 
fourth century, in order to remove him as far as possible from 
the time in which he actually wrote ; but there can be little 
doubt that Suidas lived and wrote in or near the reign of 
Augustus, but where he lived seems not to be known. Giraldi, 
the Italian poet and arclueologist, writing of Suidas, in the 
sixteenth century, sa^s that it was under the reign of Augustus 
that he lived. Judging from the obscurity thrown over his 
history by Christian writers generally, we conclude that Giraldi 
was correct ; he deriving his knowledge upon the subject from 
sufficient data in the Vatican, at Rome, Avhere Ia'o X, allowed 
him to reside while visiting Rome with his pupil, Hercules, 
son of Count Rangone, afterwards known as Cardinal Rangone. 
For some reason, sufficient to his papal masters, Adrian VI, 
and Clement VII, he never acquired a higher position than 
Apostolic Prothonotary. We infer that Giraldi in his archa?o- 
logical researclies, had learned too nuich concerning tlie true 
origin of the Christian religion and hence he was neglected and 
persecuted. Tlie simple fact that he had discovered that 
I'otamon, Diogenes Ijaertius and Suidas, were contemj)orane- 
ous authors, under the reign of Augustus at the time Jesus 
Christ was falsely alleged to have lived, was enough to have 
cost him his life, and no doubt it woidd have done so, only for 
his inllueiiee witli the people in the priest-ridden age and 
(•(•uiitry. In view, tlu-refore, of the circumstances tiiat we have 
hurriedly tiirown together in the great i)ressure of our gent ral 
editorial lalK)rs, all temling so strongly to corroborate tliestat*^- 
nieiits of the fori-goliig spirit coniniuniiatioii, we eonelude (hut 


the communication is authentically from the spirit of tlie 
founder of tlie Eclectic school of Alexandria, that lie lived at 
the iirecise time when Jesus Christ is said to have lived, and 
that he attemi^ted the greatest and noblest religious reformation 
that is known in the past history of the world. That Diogenes 
Laertius and Suidas, contemporaneous writers of that day, 
sliould have noticed Potamon as the founder of a grandly 
beneficent school of religious reformers, and that they should 
have made no mention of Jesus Christ, as engaged in such a 
work, at the only period when it is pretended he was so en- 
gaged, puts an end forever to the misrepresentation that the 
teachings and inculcations of the New Testament were the 
work of any such human or divine being as Jesus. 

Every rational person might have known that the writings 
of the New Testament, were the work of a man or a school of 
men who sought to blend such portions of the preceding creeds, 
doctrines, ceremonies, practices, and religious formulas into a 
single religion, that would serve to harmonize and unite man- 
kind in one common effort to advance the welfare of all. No 
person can attentively read the New Testament writings, and 
not perceive the fact that there is hardly a paragraph of them 
which does not contain very clear evidence that it is but a 
slightly modified reproduction of some tenet or doctrine of 
some one or more of the various religious systems prevailing at 
the time of their production, or that prevailed in the reign of 
Augustus, when Potamon lived and founded the Eclectic 
school of religious instruction. The religious systems of China, 
India, Persia, Egypt, Greece, Rome, Palestine, and even the 
Druidical system of Northern and Western Europe, were 
largely drawn from to make up the Eclectic system of 
religion founded by Potamon ; a religion which for a period of 
more than a hundred years after he died in exile, was sup- 
pressed, and then revived as being of divine origin, and attrib- 
uted to "les," the Phcenician name of the god Bacchus or the 
Sun personified ; the etymological meaning of that title being, 
"i" the one and "es" the fire or light; or taken as one word 
"ies" the one light. This is none other than the light of St. 
John's gospel ; and this name is to be found everywhere on 
Cliristian altars, both Protestant and Catholic, thus clearly 
showing that the Christian religion is but a modi heat ion of the 
Oriental Sun Worsbip, attributed to Zoroa'iter. The same 


letters I H S, which are in the Greek text, are read by Christ- 
ians "Jes," and the Roman Cliristian priesthood added tlie 
tenuinus "us," mailing the name of tlie fictitious author of the 
Eclectic system of Potumon, "Jesus." Tljis was a tub thrown 
to tlie Parsee wlmle by tlie successors of Potamon. To that 
name the latter added the name of the Hindoo deity Christau, 
thus, as the representative of the new system, making not 
Potamon its founder, but Jesus Christ, the compound deified 
myth of the Orientals and Hindoos, the nominal head of the 

In view of what we have here submitted for the unprejudiced 
consideration of our readers on a topic of transcendent import- 
ance, if truth is ever to attain to its proper place in the estima- 
tion of mankind, we claim to have taken a position in relation 
to the true origin and nature of the so-called Christian system 
of religion that cannot be shaken, and in order to test its value 
we challenge the Christian world to show that we are in error, 
in our claim that Potamon and his followers were the founders 
of the so-called Christian religion, and not Jesus Christ, as they 
claim. We ask our readers to invite the attention of the Clirist- 
ian ministry, everywhere, to this fact and rec^uire of them in 
the cause of truth to explain, or like men acknowledge that the 
religion they are teaching is false. 

We will add in connection with what we have previously 
ottered bearing upon the history of the great religious reformer 
Potamon, that we have given such references to him as have 
comedown to us, or rather such references to liim as the Ro- 
man Catholic priesthood have permitted to reacli tlie jiublic. 
Whether there is not in the Vatican library at Rome, among 
the secri't archives of the Pontilicial church, much fuller 
information in relation to this remarkal)le man, we m;iy never 
know. Knougli, however, has been disclosed to show tiiat 
Potamon attenipte<l to formulate a religious system by taking 
the best portions of the various religious systems of his time, 
and blending them so as to make a system that would be 
adapted to take the place of all other rt-ligious systems. 

\\\' ivmarked that we were impressed by the fa<"t that wliilc 
Diogenes liaertius, in the introduction to bis inestinialile work, 
"Till' Lives and Opinions of Illustrious Pliilosophers," men- 
tions PotMiuon, and niaUesa genend statement of his views and 
teaeiiinirs in I lie int rixluction to his work, yet he dixs not jui'- 


tend to notice him in the body of his work. We inferred that 
Diogenes, had said so httle concerning tlie teachings of Pota- 
nion as is preserved, from fear of consequences personal to 
himself, Potamon, having, as he says in his communication, 
been banished on account of his attempt to found a new and 
more perfect system of religion. On further investigation, we 
conclude that Diogenes Laertius did set forth the personal 
history and opinions of Potamon, as he did the personal history 
and opinions of all the other celebrated philosophers of his time. 
In his work over eighty illustrious philosophers are treated of 
by Diogenes Laertius, all of them anterior to Potamon, and yet 
not one word in the body of the work in relation to this the 
greatest and most modern of them all. The fact that Diogenes 
makes especial mention of him in the introduction to his work, 
as the founder of a new sect, that selected its doctrines from all 
the other sects, and the great end of which was to develop a 
perfect and pure life, shows how far Potamon was before all the 
other philosophers of Greece. His school was established at 
Alexandria only a short time before Diogenes wrote, and yet 
Potamon is not so much as mentioned in the list of pliiloso- 
phers, whose teachings he sought to embody in his work. 

It will not do to say that Diogenes either intentionally or 
inadvertently omitted to give the life and opinions of Potamon. 
The probabilities are so strong as almost to amount to a cer- 
tainty, that Diogenes did give a history more or less in detail 
of Potamon and his teachings. That this history of Potamon 
is not in the biographical work of Diogenes as it has come down 
to us, renders it most certain that it has been suppressed by 
those into Avhose hands that work afterwards fell. Who were 
the persons into whose hands the work of Diogenes fell? 
Most certainly they were the Christian priesthood, into " 
whose liands the whole literary treasures of ancient 
times fell after the banisliment and condemnation of 
l^otamon. Then, it was the Christian priesthood who for some 
purpose suppressed that portion of the writings of Diogenes 
Laertius relating to Potamon. As in the order of arrangement 
adopted by Diogenes, in the preface to his work, he would have 
sketched tlie history of Potamon and liis opinions last, it was 
an easy thing to eliminate that portion without in any way 
interfering with the biographies that preceded the l)iography of 
Potamon. Not so with tlie brief allusion in the preface to 


Potnnion and his teachings. It would be impossible to erase or 
remove it without showing that for some reason a part of the 
l)refa('e had Ix'en destroyed, and hence that precious remnant 
of tiie teachings of Potamoii has been allowed to come down to 
us. These priestly foes to truth naturally thought that in those 
few lines of that preface, no one would ever perceive their rela- 
tion to the origin of the Christian religion, and hence it did not 
share the fate of the biography itself. But for the return of the 
spirit of Potamon, his declaring what he attempted to do, and 
his ostracism and banishment, therefor, through the influence 
of the rival religious sects, the wonderful significance of that 
reference by Diogenes to Potamon would have continued to 
escape public observation. In the light of his spirit communi- 
cation its true significance is rendered plain. 

What was there in the writings of Potamon that was so 
obnoxious to his religious and philosophical contemporaries ; 
and to those who have since sought to destroy every vestige of 
the religious system he founded in Alexandria in the reign of 
Augustus? Can there be a doubt but that he sought to l)lend 
with the metaphysical theories of Greece and Rome, the ethical 
and theological systems of the other peoples of his age, and 
thus establish a new system that should contain and eflect all 
of good that could be derived from each and all of them? This 
was the part of true wisdom, and shows that I'otamon was as 
far before the philosophers and priests of his time, as he was 
before the Christian plagiarists who appropriated his labors 
uncredited, in all that can give lustre to a human life. 

As before said, we may never know exactly what Potamon 
taught, but when we consider the care with whicli the Clirist- 
ian priesthood have souglit to conceal the fact that Potamon 
lived and taught at tlie very time when, it is said, tiie man-god 
Jesus lived and taught, we may naturally infur tliat tiie ti'ach- 
ings and doctrines of Potamon were the same, or nearly the 
same, as those which they have attributed lalsely to Jesus. To 
give the weight of divine autliority to these doctrines, it was 
indispt'iisable to destroy as far as possible all trace of tlieir 
human origin, and henct' so llttli' has comedown to us in tiie 
name of till' true author of tiiot^e doetrlms, liie foundrr of the 
Kclcclie syslrni of religion. 

It lias JMiii the lioast of Clirislian writ* is that tiiere never 
was <o piTffct a relii^ioiis syst«Mii i'slabiishe<l upon tiieeartlias 


the Christian religion, and yet there is not a tenet, dogma, 
doctrhie, ceremony, form or prayer, fast or feast, title of deity, 
form of church government, official rank or religious observance 
of any kind, that is not identical with some prototype to be 
found in one or more of the more ancient religious systems. 
That being so, the originator of that religion was an Eclectic, 
whether Potamon or Jesus ; and as both must have lived at or 
about the same time, if the latter lived at all, and as Potamon 
is by all authorities conceded to be the founder of Eclecticism 
in religion, and as Jesus is not so much as mentioned by any 
one as having been a teacher of Eclecticism, it becomes more 
than a reasonable certainty that Potamon, and not Jesus, was 
the founder of what has been called or miscalled Christianity. 

We have found access to information that we feel confident 
will show beyond all question that no such person, man, or 
God, as jesus Christ, had anything to do with establishing the 
religion that has been taught in that name. We have at our 
connnand many incidental facts, all tending to show that the 
Cliristian religion is solely of human origin, and hfis nothing 
especially divine connected with it. 

For more than a hundred years there was little or no trace 
left of the teachings of Potamon or of the Eclectic system of 
religion which he founded. About that time the books com- 
prised in the New Testament, so-called, were brought to light, 
and were entitled the "Gospels According to St. Mathew, St. 
Mark, St. Luke, St. John, and The Acts of the Apostles," etc. 
Why they were so designated, and by whom they were so 
designated, no one knows, or if they did know, none have told 
us. Those titles show very plainly that they are not the Gospel 
(or God-spell) according to Jesus Christ. If they had been the 
latter, the Christian priesthood Avould not have hesitated to 
say so. We have just as much right to infer that those writings 
were ditierent versions of the teachings of Jesus ; and we have 
vastly more reason to think so, in view of the facts we have 
stated and those which we intend to adduce in detail in the 
course of this investigation. 

The first follower of the teachings of Potamon who avowed 
his conversion to the Eclectic religion was Ammonius Saccas, 
of whom too little was known, or at least too little of whose 
teachings have been permitted to come down to us. Of this 
great teaclier tbt Bi(>gr;i])hie Universelle says : 


"Ammonius Saccus, thus called because, it is said, he was a 
sack or bag bearer in his youth. He wixs u native of Alexandria 
and lived toward the end of the second century. His parents 
were pcx)r and Christians ; they raised him in their relij^ion. 
Disgusted with his wearing calling, he left it to give himself up 
to the study of Philosophy, in which it is believed he had 
Pantienus a.s his master. After some years he opened a school 
and drew around him a great number of disciples of whom the 
most celebrated were Herrenius, Origen and Plotinus. This 
school is ordinarily regarded as the first of the Eclectic philos- 
ophy. This opinion, nevertheless, needs rectification. Eclec- 
ticism is the doctrine of those Avho, without embracing any 
particular system, take from each system that which is most 
conformable to truth, and of these various selections arranging 
a new system as a whole. It was in this manner that Potamon 
proceeded. But it is iinpossible to give the name of Eclecticism 
to the philosophy [why not religion?] of Ammonius, a mon- 
strous and singular collection of the most contradictory opin- 
ions. Indeed, not content with having amalgamated without 
arrangement the fundamental systems of the different Greek 
sects. Epicureanism excepted, he fell into the same confusion 
relative to religious principles; so that tlie cliaos of his doc- 
trines embraced alike philosopliic opinions and sacred dogmas. 
He ought then to Ije regarded rather as the founder of Theoso- 
])hy or the Illuminated. Ammonius never wrote anything. 
He confided his princii)leH only to a small number of disciples 
and under the veil of mystery. Meantime, some historians 
nuike him the author of an 'Evangelical Concordance,' which 
is found in the seventh volume of 'Bibliotheque de Peres,' and 
that f)thers attributed with better reason to a bishop Ammo- 

Tiie Encyclopicdia Britannica says of Ammonius : 

"Anunouius, surnamed Saccas or 'Sack Carrier,' from the 
fact of his having bi-en obliged in tlie early part of his life to 
gain his livelihood by acting as a porter in the market, lived at 
Alexatulria during the second century A. I)., and died there 
ii41 A. D. Very little is known of the events of his life. He is 
s;iid i)y J'orjjhyry to have been born of Cliristian i)arents, aiul 
to have belonged originally to their faith from which he after- 
wards apostatized. Eusebius (Church History, vi, lii,) denies 
this apostacy, and atlirms tliat Ammonius continued a Clirist- 
ian to the end of his life. It is clear, however, that Eusebius 
is referring t(> another Ammonius, a Cliristian, who lived in 
Alexan<hia dining the third ci'iitury. Ainnioniiis, after long 
study and meditation, opened a school for philosophy at Alex- 


andria. Among his pupils were Herennius, the two Origens, 
Longinus, and, most distinguished of all, Plotinus, who in his 
search for true wisdom found himself irresistibly attracted by 
Aramonius, remained his close companion for eleven years, 
and in all his later philosophy professed to be the mere expo- 
nent of his great master. Anmionius himself designedly wrote 
nothing, and the doctrines taught in his school were, at least 
during his life, kept secret, after the fashion of the old Pythago- 
rean philosophy. Thus while all the later developments of 
Neo-Platonism are in a general way referred to him as their 
originator, little is known of his special tenets. P'rom the 
notices of Hierocles, a scholar of Plutarch, in the early part of 
the fifth century A. D., preserved in Photius, we learn that his 
fundamental doctrine was an eclecticism or union of Plato and 
Aristotle. He attempted to show that a system of philosophy, 
common to both and higher than their special views, was 
contained in their writings. He thus, according to his admirers, 
put an end to the interminable disputes of the rival schools. 
What other elements Amnionius included in his Eclectic sys- 
tem, and in particular how he stood related to the Jewish and 
Christian theosophies ai-e points on Avhich no information can 
be procured. Few direct references to him exist, and these are 
not of unquestionable authority. He undoubtedly originated 
the Neo-Platonic movement, but it cannot be determino'd to 
what extent that iihilosophy, as known to us, through Plotinus 
and Proclus, represents his ideas. Eusebius mentions some 
Christian works by Ammonius. As Porphyry expressly tells 
us that Ammonius, the philosopher, wrote nothing, Eusebius 
must be referring to the later Christian of the same name. To 
this later Anmionius belongs the 'Diatesaron, or Harmony of 
the Four Gospels/ sometimes ascribed to the philoso2)her." 

We here see another attempt, on the part of a Christian 
writer, to get rid of all trace of the teachings of Potamon and 
to prevent the discovery of the great secret of the Roman 
Catholic priesthood that Potamon and not Jesus was the 
founder of the Cliristian religion. Both of the writers cited, 
concede that Ammonius Baccas was reared a Christian by his 
parents. The English writer quotes Porj^hyry to show that 
Ammonius apostatized, but admits that Eusebius in his 
" Church History " denied this apostacy and affirms that Am- 
monius ccmtinued to live a Cliristian to the end of his life. It 
is true lie attempts to get rid of that testimony of the most 
erudite and thoi'oughly informed Cliristian Father by saying: 
"It is clear, however, that Eusebius is referring to another 


Ammonius, a Christian, who lived in Alexandria during the 
third century." We are not, however, told by this very astute 
writer that there was any reiison to believe that the Ammonius 
whom Porphyry alleged apostatized from the Christian faith 
was the Christian Ammonius of the third century ; nor has he 
pretended tiiat the latter Ammonius was ever charged by 
Porphyry with having apostati/x'd from the Christian faitli. 
There can, therefore, be little or no doubt that Eusebius referred 
to Ammonius Saccas when he claimed that he continued a 
Christian to the end of his life. Now, it being a fact, according 
to Eusebius, that Ammonius Saccas was a Christian, and that 
the Christian doctrines which he taught were kept secret while 
he lived, it becomes a matter of the deepest interest to know 
what those Christian teachings were which Ammonius kept 
secret. This English writer does not pretend that those secret 
Christian teachings were, what afterwards became known as 
the doctrines of the Neo-PIatonists. It is true that the French 
writer above quoted says that the secret doctrines of the Eclectic 
school of religionists founded by Potamon, as the inception of 
what afterwards becaine Christianity were not the doctrines of 
Eclecticism ; but we will show before we close this treatise, 
that Ammonius Saccas was a follower of the Eclectic system of 
religion founded by Potamon at the very period when the 
Christian religion is universiilly admitted to have originated. 

We have again, in the case of Ammonius Saccas, the evidence 
that his contemporaries souglit to befog his history and teacli- 
ings. Thanks to his followers, Herrenius, Origen and Plotinus, 
this attempt at Cliristiau concealment was less successful than 
in the case of l*otamon. 

There can be but little room for question, in view of all the 
facts which have been and which will yet be adduced, that the 
teachings of Anmionius were only kept secret because of the 
certain destruction that would have awaited him had he pub- 
licly disclosed the fact tluit Ciiristianity was not of divine origin, 
and that human spirits held direct comnumion with mortals. 
Those secrets are as carefully guarded to-day, by the C'hristian 
l)riesthoo(l, as they wiTe by Ammonius Saccas in the third 
century. Mndiiig tliat they can no longer resist the ligiit whicli 
jNIodern Spiritualism is throwing into the dark chambers of 
mystery in which (iod's living truths have been buried by 
impious priestly eralt, these sanctimonious swindlers cry out, 


"It is the Devil — it's the Devil's Avork — have nothing to do 
with it." We answer them and say, " It has been the Devil's 
work that these most important truths have been so long con- 
cealed." It will yet prove that the proscribed Potamon and 
his followers, have been the saviours of their fellow-men, and 
not the cowled deceivers of their race, who have stolen the 
garments of sanctity, the more effectually to accomplish the 
enslavement of the people. 

Tenth Roman Emperor. 

" I Gkeet You, Sir : — I might as well introduce myself be- 
fore I proceed to give my communication. I am sent here by 
Apollonius of Tyana, and my name was Vespasian. I com- 
manded the forces at tlie taking of Jerusalem. I was afterwards 
an emperor. Amongst the Jews, at that time, there was no 
account of such a person as Jesus of Nazareth. But there were 
several Jesuses commanding the mutineers ; yet neither Greek, 
Roman nor Jew knew aught of what is now known as the 
Christian Saviour. There was there, Apollonius, who was what 
you would certainly term, at the present day, a great medium. 
By laying his hands upon a roll, upon Avhich nothing whatever 
was written, communications would come from the spirits of 
our ancestors. In that way this man was of immense benefit 
to me in tlie reduction of Jerusalem. He was deified after his 
death. His features and hair resemV^led very mucli the statues 
of the God Jupiter. He was looked upon in our camp as the 
reincarnation of the God Apollo. By reincarnation, I do not 
mean it in the sense in which you understand it to-day, but 
tiiat he was a god in flesh. The real truth of the whole afiair 
was, that this man was a medium, and all his teacliings were 
identical with those in the God-book of the Christians. He 
ro'ouked fevers and diseases, and they left those afflicted witli 
them. Our idea of disease was, that they were the result of 
demonology — that is, that they were produced by spirits that 


were only clomcntary. But this idea was incorrect, for since I 
became a spirit, I have failed to liiul such elementary .spirits. 
IJut I have found diseased spirits, who are attracted to jnortals 
by their diseases, and they make sick, and help to kill those 
they obtain control of. Another thing T cannot understand is, 
that with all my endeavors to get possession of the old books of 
the Jews, I did not succeed in getting one ; for the Jews de- 
stroyed them rather than that they should be desecrated by 
heat liens. Now, how Cliristians can claim that they have 
copies of the ancient Hebrew prophets, when I could not obtain 
one, I cannot understand. This is something I leave the present 
(Miristians and Jews to explain ; because I searched their dead, 
their houses, their captives, but could obtain nothing of them 
except the acknowledgment that the Jews had such books, and 
none of them were allowed to fall into Roman hands. 'My main 
purpose in giving Josephus his life was, to get through him 
those books; but I failed even in that case. The reason why 
Josephus never mentioned this Apollonius was, because the 
Jews, and especially the Pharisees, would have nothing to do 
with a heathen prophet or philosopher. In fact the Jews were 
the lowest heathens of my time on earth. They worshipped 
everything they felt like worshipping. They had no especial 
code or system of laws. The man that succeeded in gaining 
the most followers governed everything for the time ; and that 
was the reason we Romans were so severe Avith them. If they 
caught a lioman soldier by himself, they would cut his throat 
with as little hesitation as they would kill a dog. You will 
receive further particulars from Felix, i)roeurator of Judea. 
He says he wants to givt; his solenm spirit testimony that he 
never heard of one St. l*aul, who, it is said, ])leaded his cause 
before him. I thank you for giving me this hearing." 

We refer to the Penny Cyclopsedia for account of Vespasian. 

Such was the emperor who testihes as a spirit that Apollonius 
of Tyana was with him at the siege of Jerusalem, and acted as 
his medium for communication with the spirits of his aneest<irs. 
As shown in our remarks upon Apollonius, both Vespasian and 
Titus admitted in letters to Apollonius that they were under 
the greatest obligation to him for services rendered to them as 
an oracle or medium. Tin? testimony of this spirit that there 
was nothing known at Jerusalem, at the time of its capture by 
the Romans, of any such person as the Christian Saviour, is 
most important as cumulative evidt-nce that no such person 
lived at the time clainu-d as the period of his alleged i-arthly 
teaching. That Ajjollouius was looked upon in the Roman 


camp as the reincarnation of tlie God Apollo or as an incarna- 
ted God, and the fact that he was a medium whose teachings 
were identical with the Christian Scriptures, affords the strong- 
est evidence that Apollonius Avas the real origin of the Christian 
Saviour. His rebuking fevers and diseases, and driving them 
from the sick, was but the healing process &o successfully 
practiced to-day by healing mediums. The suggestion or 
statement that spirits are sometimes diseased and that they are 
attracted to mortals, imparting to them disease and sometimes 
causing death, is a startling fact that seems to be largely borne 
out by observed events. Especially is this the case with epilepsy, 
as we have had much reason to know. AVho knows how the 
books of the Jewish scriptures came into the hands of the 
Christian priesthood? Nothing of them was known to the 
most learned of the Greeks and Romans as late as the time of 
Vespasian. That Apollonius had much to do with saving the 
life of Joseph us there is little doubt from what Vespasian says; 
for it was the work of Apollonius's whole life to master the re- 
ligions and mysteries of every people then known to civilization. 
He undoubtedly used all his influence with Vespasian to save 
Josephus in the hope that he would learn the secrets of the 
Jewish religion through him. Vespasian states that he spared 
Josephus on that account. This whole communication of 
Vespasian is singularly confimiatory of the communication of 
Apollonius. Thus facts accumulate, all pointing to the one 
result that there is nothing original in connection with the 
Christian religion. 


King of Judea. 


obstruct these communications confirm the saying, 'Fools rusli 
in wliere Angels fear to tread.' I \vi\s born into the mortal life 
about A. D. 30, and departed to tlie spirit life about A. D. 85. 1 
lived at the time of the great triumphs and renowned career 
of Apollouius of Tyana, a man and a medium who, ( if people 
must have a God and a Saviour) ought to be the leading char- 
acter in that direction, to-day. I most jxisitively assert, that 
under the name of Paulinus or Polionos, ApoUonius was 
brought before me for disturbing the peace of the country ; but 
nothing could be proven against him, except that he knew 
more about the Jewish religion than my own people did. In 
those days, the Jews gladly killed any Gentile who knew more 
of their religion, and who ct>uld exixmnd it better than their 
learned Rabbies. As I couhl find no harn» in the man except 
what I have stated, he was discharged. He was brought before 
me a second time about the time of the downfall of the Jewish 
state, which was about A. D. 67 or ftS, when he was again 
charged with disturbing the country, by advancing i<k'a9 that 
were derogatory to the Jewisli Jehovah. But again his accu- 
sers failed to ])rove their point. ApoUonius was, in fact, a 
disciple and initiated meml)er of the school of Ganialiel, and so 
well di<i he argue with his accusers, that they failed in all their 
attempts to prove anything against him. That Ajv>ll<>nius 
was the St. l*aul of the present Christian religion is plainly 
l>r()ven, by reading the various epistles attributed to him. 
Those epistles will show to an^' candid inquirer or thinker, 
that Paul was not a Jew. Kvery thing therein goes to show 
that be must have l)een a i>erson well versed in Greek, and just 
such a writer and thinker as was the great Cappadocian snue, 
AjH)lloiiius of Tyana. The last time, during my njortal career, 
that 1 met ApoUonius, was in the camp of Titus, Ix'fore Jcrii- 
sai«'ni, alK)Ut A. I). 70, where I saw such spiritual manifesta- 
tions (K'Curring tlirough his mediuniship, or in his presence, iis 
Josephus relates as having occiUTed through Eleazer the Jew. 
Jost'phus was in the camp of Titus at that time. Those mani- 
festations were similar to the various piienomena now well 
known to be produced by spirits through mediums, and were 


such as to incite Vespasian and Titus to greater endeavors to 
overthrow the Jewisli state. I liave furtlier to say, that there 
was no Jewisla history or book, written in my time, that could 
prove my people to have a history extending over five hundred 
years before my time. The sacred writings all took their pres- 
ent shape in the days of Ezra the scribe. This communication 
is not from a 'Jew of the Jews,' but is from one who despised 
them because they would never submit to be properly ruled, 
and were always in a state of anarchy. They were bigoted on 
all points, and it was their bigotry that destroyed them as a 
nation. My name was Agrippa Herodes the Younger. I was 
king of Judea." 

For account of Agrippa Herodes II, we refer to Smith's 
Greek and Roman Biography. 

If t)ie communication of Herodes Agrippa the Younger is 
authentic and true, then have we positive proof that Apollo- 
nius of Tyana was the St. Paul, or the Apostle Paul, of the so- 
called Christian Scriptures, and the true nature of the so-called 
New Testament is clearly and certainly known. We do not 
believe that any untruthful spirit, however bent on deceiving, 
could invent a story so consistent with so many and widely 
variant historical facts. We therefore conclude that the whole 
conmiunication came from the controlling spirit intelligence of 
him who was known as Agrippa Herodes II. The only other 
question that remains to be determined, is the substantial 
truthfulness of the communication. 

That Agrippa lived, as he says, during the great triumphs 
and renowned career of Apollonius of Tyana, is very certain ; 
and, that he was thoroughly acquainted with the distinguished 
reformatory labors of Apollonius, is equally certain. Therefore, 
when, as a spirit, he conies back and testifies that Apollonius 
under the name of Paulinus or Polionos was twice brought 
before him on the complaint of the Jews, and was twice acquit- 
ted by him, he states what we have every just reason to believe 
was the fact. Agrippa was king from A. D. 48, until the con- 
quest of Jerusalem, and the dispersion of the Jews, A. D. 70. It 
was during that time that Apollonius was brought before him, 
as he states. The complaint, in the first instance, was, that he 
was disturbing the peace of the country, which disturbance 
arose from his showing the people that he knew more about 
the Jewish religion than the Jewish priests knew themselves. 
As that was no offence under the law, Agrippa discharged liim. 


The charge in the socoiul instance was that Apolloniiis was 
disturbing tlie country by advancing ideas tliat were deroga- 
tory to the Jewish Jehovali. But, on tins cliarge loo, lie was 
acquitted. AViiy ? Because as the spirit tells us, he, Apollonius, 
was a disciple of the great Jewish philosopher Cianialiei, and 
an initiate of his school, and was thus enal)Ied to confound 
and defeat his Jewish accusers. Tliis Mas, as the spirit states, 
about A.D. G7 or G8. At that time ApoUoniusmust have been in 
his sixty-fifth or sixty-sixth year. 

The spirit states that Apollonius was undoubtedly the Bt. 
Paul of the present Christian religion, and calls attention to 
the fact that the epistles attributed to the latter, were the work 
of a person thoroughly conversant with the Greek language 
and literature, and not of a Jew at all. This is undoubtedly 
the fact, and because it is the fact. Christian writers have 
labored so hard to break the force of it. Now in order to show 
our readers the positive identity of the Christian Bt. Paul and 
Aiwllonius the Cappadocian sage and Saviour, as he was called 
by his followers, we refer our readers to the account of the trial 
of the ai)ostle Paul before Agrlppa. Acts xxiv, xxv, xxvi. 

As to the version of the trial of Apollonius before king 
Agrippa, as set forth in the Acts of the Apostles, by what per- 
s(>n, or when written, the writer did lu^t dare to disclose. It 
is a well known fact that this fictitious book was not written 
until after all the other books of the New Testament, as it is 
called, were written ; and that it was written to explain the 
connection between the so-called Ciiristian (iospels and the 
Pauline Epistles. Everything about that account of the accu- 
sation of l*aul by tlie Jews, his defence, and of his being sont 
to Home, shows that it was a concocted aflair, to git away fuMu 
the fact that it was Apollonius of Tyana, who created sucii an 
excitement among the Jews ; and who was the real autlior of 
the Pauline Epistles. This trial, about which Christians make 
sucii an ado, is no where mentioned in Josephus's liistories, 
which shows one of two tilings; either that it was considered 
by Joseph us as a matter of too little account to lie wortliy of 
nn'ution, or the mention of it has lieen destroyed. That neither 
Ai>ollonius nor Paul, who are said to have tigui«'(l so promi- 
nently at that epoch, should be mentioned by Joseplnis or any 
writer of tliat time, in any conn<'ction wh:itever, would sliow 
that there was some great reason for this* studied silence. 


Apolloniiis was certainly in Judea while the Jewish war was 
in progress, and there made the acquaintance of Vespasian 
whose prophet and seer he became. It was just before the 
breaking out of the war, that the trial before Agrippa took 
place, most probably not in A. D. GO, as has been supposed, but 
in A. D. C7 or 68, as the spirit states. It was no doubt this 
accusation of Apollonius before Agrippa, and his discharge, 
that constitutes the whole ground work of the fabulous account 
of tlie same occurrence in the Acts of the Apostles: It was 
most natural that a Greek, such as Apollonius was, who was a 
remarkable medium, and who created an uproar wherever he 
went, on account of the wonderful spirit manifestations which 
took place through him or in his presence, should have aroused 
the deadly enmity of the Jewish priests; but it was most un- 
natural that any Jew, and especially any Pharisee, should 
liave caused such a commotion, and caused so long a detention 
in custody, as more than two years. Besides, the writer of 
Acts, inadvertently no doubt, says, that one of the charges 
brought against the accused by the Jews, was that he was " a 
ringleader of the sect of the Nazarenes." This charge could 
apply to no Jew of the sect of the Pharisees, as it is claimed 
that Paul was. It did, however, apply especially to Apollonius 
who was one of those persons whom the Jews, in derision, 
called Xazarites, who, about that time, assumed the designa- 
tion of Essenes. Besides, it is very certain that Apollonius as 
a Nazarite or Essene, believed in the resurrection of the dead. 

Indeed, however critically the statement of the spirit of 
Agrippa is compared with the account of this occurrence in 
Acts, the fact will become the more clear that Apollonius, and 
not the Christian St. Paul, was the individual to which the 
account in Acts relates. The spirit then tells us that the last 
time he met Apollonius was in the camp of Titus, before Jeru- 
salem, about A. D. 70, where he saw such spiritual manifesta- 
tions take place in his presence as Josephus relates as having 
occurred through Eleazer the Jew. The part of Josephus's 
writings referred to by the spirit, is to be found in the Antiqui- 
ties of the Jews, Book viii.,chap. ii. Section 5. 

What the spirit of Agrippa says as to the antiquity of the 
sacred books of the Jews is certainly substantially correct. 
Whether none of them were earlier than Ezra the Scribe, we 
do not know, and have no time to ascertain. We have only 


time and space to give tlie following fncts concerning Ezra the 
scribe. We quote from MeClintock and Strong's Eneyelopa.'dia 
of Tlieological Literature, article Ezra : 

"Ezra, the celebrated Jewish scribe and priest, who, in tlie 
year IJ. C. 459, led tlie second expedition of the Jews back from 
tlie liaby Ionian exile into Palestine, and the author of one of 
the canonical books of Scripture. * * All that is really 
known of Ezra is contained in the last four chapters of the 
li(M)k of P^zra and Neb. viii and xii, 20. In addition to the 
information there given, that he was a 'scribe,' a 'ready scribe 
of the law of Moses,' a 'scribe of tiie words of the command- 
ments of the Lord and of his statutes to Israel,' ' a scribe of the 
law of God in heaven,' and 'a priest,' we are told by Josephus 
that he was a high priest of the Jews who were left in Babylon, 
that he was particularly' conversant with the lawof Moses, and 
wa.s held in universal esteem on account of his righteousness 
and virtue." 

These historical facts, if they are facts, would point to Ezra 
and his time for the establishmentof the Jewish canons, which 
were no doubt largely derived from the Chaldean annals. 
Whatever Jewish literature existed before that period must 
have amounted to very little. What Deva Bodiiisatoua did A)r 
the Buddhist religion, and Pamphilusand Eusebiusof Cjesarea 
for the Christian religion, it would seem Ezra did for the Jew- 
ish religion. In closing Me do not hesitate to say that we 
regard Agrippa's communication as true, and that it proves 
beyond all question that Ajiollonius of Tyana was the St. Paul 
of the so-called New Testament. 

riilNY THK yOUNGKK. 87 

PlllflV THE VOUflGEt^. 

"Sir; — Time is nothing to a spirit. We never grow old; 
but we are cramped by our mortal conditions. I was 
appointed to the position of consul or procurator of Bythinia 
.Mild i'outus about the last part of the first century of 
tlic Christian era, by Trajan of Kome ; and as I am an import- 
ant witness in the settlement of the dispute concerning the 
reality of Jesus Christ, I come here to-day, by the invitation of 
a Persian sage, Aronamar. [The latter is the controlling guide 
of the medium.] One of the greatest proofs that the Christians 
bring forward to establish the historical existence of Jesus, is 
my letter to Trajan. I did write such a letter but the name 
Christian was not to be found in it. That word is a forgery. 
The word I used was Essenes not Christians. The cause of my 
in<[Uiry into the nature and customs of the sect calling them- 
selves Essenes wa.s, they were what you moderns call Commu- 
nists, and Trajan wanted to know whether they interfered with 
the rights of other people. I found them a very quiet and 
inoffensive class of people, holding everything in common ; 
and I so reported to the Emperor. I had no knowledge what- 
ever of the so-called Christian religion. I do not come here in 
malice to give this communication, but I do come because I 
wish to testify to the truth. As I hope for future happiness I 
affirm that what I have stated here is the positive and absolute 
truth. I have fulfilled my mission. Sign me Pliny the Younger." 

If that communication is genuine, then the disputed points 
as to the letter of Pliny to Trajan are clearly explained and set 
at rest. That it is genuine I confidently believe. The letter to 
Trajan was by Pliny, but made no reference to a sect called 
Christians, but to the sect of the Essenes, from whom the 
Christian priesthood borrowed much of what they claim was 
divine and infallible truth. The Essenes were not Christians, 
having existed as a sect long before the alleged birth of their 

liefer to Biographic Universelle for sketch of Pliny the 
Younger. For letter refer to Biblical, Theological and Eccle- 
siastical Encycloptedia, of McCliutock and Strong. 

Who caji read that letter attributed to Pliny, as set forth in 
the above work, and believe that he, the friend and pro-consul 
of the beneficent and gentle Trajan, ever wrote it. From 


bt'f^inning to eiul it bears the marks of the pious errors of the 
("luistian priestluMxl, who souglit to find or produce some 
j)Iau.sible liistorical evidence that Jesus had an existence at some 
time and in some place. But they liave manifested greater 
desperation of ever being able to produce such evidence, in 
seeking to make Pliny a witness for them, than we supfxised 
possible. These pretended Christians of Bythinia and Pontus, 
Pliny is made to tell us, worshipped the image of Trajan and 
tlie statues of the Gods and that the Temples of the pagan 
Romans which had been almost forsaken began to be more 
frequented ; that the sacred pagan solemnities, after a long 
interval, had revived ; that victims for sacrifice were bought up, 
whereas for a time tliere were few purchasers. What kind of 
Christians were those ? 

In the light of the above communication of the spii'it of Pliny 
and the internal evidence of fraud and forgery in the letter 
attributed to Pliny, we may conclude beyond all doubt or (jues- 
tion that the letter was a pious fraud of a most unpardonable 
character. It is no wonder that independent investigators of 
Christian evidences have regarded it an spurious. Pliny says 
he did write a letter to Trajan reporting the result of his inves- 
tigation of the practices of a religious sect of communists calling 
themselves Essenes, made at the recpiestof the Roman Emperor 
Trajan ; aJid that he found them a ([uiet, inoffensive people. 
That this is certain the historical character of the Essenes will 
siiow. And out of these few facts the spurious letter wius man- 
ufactured. Is there any limit to the baseness of the founders of 
the Christian religion? We have failed to reach it yet. 

Applied to tlie mysticoascetics, the Essenes, the letter of 
Pliny becomes most appropriate and intelligible, but as applied 
to tlie Cliristian sect, wholly irrelevant and absurd. But, in 
the light of the exi)Ianation (-ontained in the foregoing commu- 
nication, the true import of Pliny's letter becomes clear ; and 
liiMt as late as the beginning of tlie second century, A. I), no 
such person as .Jesus Clirist was known, and no such j)i'ople as 
Christians had ever been heard of. Thus do facts pile uj) to 
show tile magnitude of the religious fraud that under the title 
ofClirisfiaiiity has been practiced upon tiie civilized world. In 
view ot'siicli siiiritiial developments as the above, if it is asked, 
"Of wh.-it use is Spiritualism?" we in (urn ask, " (Jf what use 
i.s tnith?" 


Claimed to have been a Christian Father. 

" Sir :— Many persons ask this question? Why do you and 
the spirits coining througli this medium lieep constantly agita- 
ting the question 'did Jesus Christ really live?' To those who 
are free from this, or at least to many of them, it makes no 
difference, but to the millions held in slavery to this soul-killing 
doctrine of redemption by his blood, this question is of vital 
importance. Centuries of time have elapsed since I entered the 
spirit life. I was reared a Pagan. I embraced this doctrine in 
my mortal life, but realized the foolishness of all its teachings 
before I entered spirit life. I regret that I ever wrote one sen- 
tence toward fostering and upliolding the so-called Christian 
religion. The misfortune has been this. The Christian priest- 
hood have been careful to preserve everything that I wrote in 
favor of their religion, but they have been equally careful to 
destroy all my written denunciations of it, at least so far as they 
possibly could. I was young when I first learned of Christian- 
ity. It appealed to my ardent nature so strongly, that it 
subjected my reason to a passion for religion, and especially 
for that religion. But as I matured in years, I became perfectly 
aware of the weak points of Christianity, and the more I studied 
it, the weaker the fabric became, and because I became an 
Infidel to that foolish teaching, I was accused by my contem- 
poraries of having relapsed into Paganism. By the great Divine, 
I heartily wish I had never had anything to do with it. I am 
called one of the Christian L^xthers. I deny the statement, 
because I do not want to be understood as the ftither of any 
religion. All religions are founded upon untruths, and they 
must and will all go down together. I here declare that 
Christianity and so-called Paganism are identical, for the one is 
tlie outgrowtli of the other. All the evidence I could collect in 
my mortal life about their so-called Jesus, convinced me that 
no such person ever lived, and turned me against the Christian 
religion. I could find no evidence as to the existence or place 
of tlie birtli of this Clirist. Tliere was not a scrap of authentic 
evidence to be found as late as the year ISO of the Cliristian era, 
that afforded any reliable information in. relation to this si>- 


called Jesus Christ. The whole of the narratives in relation to 
suoli a person, were derived from the Cireeli and Egyptian god- 
makers I believed as a mortal, and as a spirit, I now know to 
be tlie faet. Tliere never has iK'en, and there never will be, so 
far as 1 can learn Jis a spirit, any interference whatever between 
God and man. But men and women have been interfered witli 
by spirits ; many of tliem with good purposes, but legions of 
tliem the devils of the spirit life. It is tliese poisoned and 
darkened human spirits that hang like a whip of scorpions o'er 
the earth to lash mortals for the errors they have made, and 
are still propagating. I have acquired a true knowledge of 
tliese things Jis a spirit, therefore I affirm tiiat I have made 
this communication honestly, and have told the truth and 
nothing i)ut the truth as I hope for eternal happiness. I was 
known when here as Origen." 

Refer to Smith's Dictionary of Greek and Roman Biography. 

We think if our i*eaders will carefully read the account of 
Origen's life by the light of the foregoing conmiunication from 
the spirit of that great and learned man, they cannot fail to see 
the vast importance of that spirit communication. It nmkes 
plain all disputed questions in relation to the views and career 
of Origen. The statement of Porphyry that he was reared a 
Pagan, which can be found in the account of Origen given in 
Smith's Dictionary of Greek and Roman Biograjihy, is jwsi- 
tively attested by the .spirit, and there can be no doubt of its 
truth. As he says at an early age he learned of Christianity, 
and during his youth and earlier manhiH)d was ardently 
attached to that faitli. This change in religious convictions in 
all probability contimied until his visit to Greece where he at- 
tended tile school of Ammonius Saccas, the follower of the 
founder of Kdecticism, Potamon of Alexandria, after which 
time he no doubt adopted the teachings of Ammonius, who was 
himself a spiritual medium, and addres.sed his hearers while 
entranced, as do our modern mediums. From that time, no 
doul)t, dated tlie alienation of Origen from the doctrines of 
Ciiristianity wliich were all shown to be untrue l)y the teachings 
of spirits. From tiiat time forward Origen was no more a 
Cliristian than was Ammonius Saccas ; aitliough ranked among 
the Fat iiers of Ciiristianity. For tlie Christian Church to claim 
Origen as <me of its greati-st lights is a di-sperate resouree, view 
the matter in any light we may ; Imt such was the paucity of 
evidt'uce lor t be lirst two hundred years <if tlic ( 'lirist Ian i la, 
that till' < 'bristiaii priest IkkmI were glail to a\ ail t lu iiiselves of 


sucli writings of the excommunicated and lieretical Origen as 
they couUl turn to their account, while all the rest of the volum-- 
inous writings of his mature life have been carefully destroyed 
or conveniently lost. The cat is, however, effectually let out of 
the bag by the spirit of Origen himself, who says he lived for 
many years an infidel to the Christian faith, and died so, after 
satisfying himself by the most thorough researches that there 
was no more truth in it than in Paganism, both being^ identi- 
cally the same. His positive declaration that the writings 
concerning Jesus Christ in his time were unauthentic and 
untrue, ought to settle the question, especially when it is so 
fully borne out by all that has come down to us concerning the 
truly learned and steadfast Origen. That Origen did not know 
as much concerning the spirit life when on earth as we do 
to-day, his communication plainly shows. Space will not 
allow us to enlarge upon this subject. To do it justice would 
require a volume. 

Jewish Historian. 

" I GREET YOU, SIR : — Centuries have rolled away since I 
passed from my earthly labors. There are things in the spirit 
life that are too deep for mortal comprehension. Away in the 
higher realms of spirit life there are prepared for you such 
stores of spiritual manna as you cannot conceive of, which will 
be poured down upon you as soon as you open up the conditions 
that will render this possible. The obstructions to this event, 
is not so much in spirit life as among mortals. On account of 
the density of your organism as compared with the spirit 
organism, you have tl\e atmosphere ai'ound so psychologized 
that it is wonderful that a refined spirit can come to you at all. 
To do so, for such a spirit, is like a strong swimmer almost 
exhausted by buffeting a swift current. For a sensitive and 
refined spirit to force itself back to earth, and manifest through 
a medium is in every way more cxliausting. [To tliis point tlie 
control of tlie medium seemed imperfect.] Tluit is preliminary 
to what I want to say to you at this time. My life was an 


evontful one. I lived at the time of the final overthrow of the 
Jewish nation, whieh was foretold by our seers, elairvoyants 
and trance mediums. I am here to-day, to testify in regard to 
a (luestion whieh is of vital importance to humanity, and to 
untold millions of spirits also. It is in relation to the correct- 
ness of the doctrine of salvation through a Baviour. It luus 
been claimed by historians and writers, tiiat I was an Ebionito 
Christian. I positively deny the truth of that statement. I 
was a Jew of the sect of Pharisees, and at no time leaned toward 
the Sadducees or to the doctrines of the Essenes. I lived to see 
my nation dispersed and scattered. At the time when I wrote 
my histories, there was no such man as Jesus of Nazareth — a 
doer of wonderful works ; and any person of ordinary compre- 
hension, can see that the passage in which it is said I referred 
historically to such a man, was fraudulently interpolated by 
some Christian copier of my history. First, it interrui^ts the 
narrative which I was writing at that time ; and in tiie second 
place, I always gave all the facts that I could glean concerning 
those persons of whom I wrote, and if so important a pei-son, 
as this Jesus has been represente<l to have been, had livc<l at 
that time, I would have given a full descrii)tion of him. There 
were no Christians at the time of my retirement from pul)lic life, 
in the year, 100, in tlie reign of Trajati. Christianity was tlie 
sul)se(iuent outgrowth of all the mystical religious systems 
j)reviously existing. If any person will attentively examine 
tlie four (Jospels, it will be found that all kinds of pagan wor- 
ships are there expressed to the understaiuling of those who 
were initiated into a knowledge of their true meaning, and the 
final secret of the whole atl'air is to be found in tiie blue vault 
of heaven, being none other than a modified Sabaism, the 
worship of the Sun, ^Nloon, IManets and Stars. The Jews were 
in many resjx'cts the same, and their idolatry consiste<l in 
symbolizing the signs of tlie zodiac. So general was tliis kind 
of star worship at the outset of the so-called Christian movi-- 
ment, that tlie founders of that religious system, at first, but 
sliglif iy deviated from the older religious teachings, but as tiiat 
systi'iii struck deeper, they sought to disguise by chicanery and 
interpolation of new expressions in tlie writings of the oUler 
authors, the nature of their religion, in order that the masses 
should never know that important fact. There is no priest nor 
clergyman living to-day, wiio can deny what I have here set 
forth, if tliev tell tlie truth. The only alternative for those who 
still persist in this work of eoiiceahiient is, whetlier they ^vi'l 
confess tills truth before mortals, or whether (hey will wait to be 
forced to i-oiifi-ss it l>ef"or«* the iiiiniortai spirits. II is only a 
((Uestion of lime. 'I'o all these so-ealU'<l spiritual leadei-s I will 


say, you will have to return to the only religion ever given by 
God to man, and that is direct communion with the spirit 
world pure and uncontaminated with pride and selfishness. 
This is tlie Christ — this is the Messiah — this is the light — that 
is to save all men. Yours for the perpetuation of truth, Josephus. 

Refer to the Encyclopaedia Britannica and McClintock and 
Strong's Ecclesiastical Cyclopaedia. 

We especially invite the attention of our readers to that most 
remarkable comnninication from the spirit of Joscplius. Read 
it again in the light of what is said of him and his works by 
Christian writers, and doubt if you can its authenticity. It 
leaves nothing that has been doubtful concerning Josephus and 
his writings unexplained. To suppose it is the work of the 
medium's mind, or our own who took down the words as they 
fell from the medium's lips, is preposterous. The medium was 
insensibly entranced, and we were so busy writing as to have 
no time to think of anything else. 

After nearly 1800 years in spirit life, after much preparation 
and effort on the part of- high and learned spirits, who are co- 
operating with us in our efforts to get the naked truth before 
the world, this purified, refined and exalted .Jewish historian's 
spirit returns, and through an illiterate medium, imparts the 
most important information that has ever come to mortals. 
The spirit of Josephus testifies most positively that for the first 
hundred years of the Christian era, nothing was known of such 
a person as Jesus of Nazareth, and nothing known of any 
religion called Christianity nor of any sect called Christians. 
In the face of that spirit testimony the authenticity of which 
can not be successfully questioned, we ask what earthly reason 
there can be to cling to the idea that Jesus Christ had an 
historical or personal existence. 

The communication settles the question as to why Josephus 
wrote nothing concerning Jesus of Nazareth. That reason was 
that no such person lived in the only period of the world's 
history in which such a man could have lived. TJie cliarge, 
therefore, that Josephus was governed by prejudice in taking 
no notice of Jesus and his alleged history, falls to the ground. 
Joseplius fully confirms the astro-theological nature of the four 
gospels and the astronomical origin of the Jewish, as well as 
the Christian religion. We regard the counnunication of 
Josepluis, as a whole, as most important. 



The Biographer of Apollonius of Tyana. 

"I Salute YOU, SIR :— I wrote the life and adventures of 
Apollonius of Tyana, by the order of Julia Donina ; and no 
reasonable person would suppose lor an instant that slie would 
have desired an adept in Oriental languages to have transcribed 
them for her, if tlie character to whom they related had not 
been of great note. Whoever denies the statements of critics, 
that Apollonius of Tyana was a great man in his day and 
generation, denies the truth. Among the first and most renuirk- 
able discoveries of the Emi^ress Julia, was the identity or 
striking resemblance of the sculptured features of the faces of 
the Koiiian deity, Apollo, and of Apollonius of Tyana, as they 
were then represented at Home. I took the facts of my history 
of Apollonius from the Memoirs of Damis, (the !St. John or 
iK'loved discijjle of that great man) from his birth to the begin- 
ning of the second century ; and from Mceragenes to the time 
of Kuasthenes. All these men were biographers of Apollonius 
before my time, and from their works I wrote my liistory of 
liini. Ikit every eflbrt has been made by succeeding ])o])es and 
enipcrors since the reign of Constaiitine the CJreat, to destroy 
what I wrote of Ai)()llonius. Ikit it is a fact that he, Ai)()llonius, 
was, by the Romans, worshipped in the days of Scptinuis 
Severus as the great Prometheus or the saviour of men, and 
this continued up to the tiuK' when I wrote his history. The 
feasts in honor of him were always celebrated, in coinu'ction 
with a certain star (such as the star of Jiethlehem), and lliis 
star was in the constellation Aries or the Lainl). Jle was 
worshipped as the centre of (Jod's eternal circl(>. ruder the 
i<lea of proj)itiatory saerKic*', mankind had sacrificed every 
animal from a frog to a horse, an<l linally ended with human 
blood od'erings; and tliis was deemed a necessity in my age to 
pin-jfy a soul. This was concurrent with tlie i)urillcation related 
by Kuxenes. From his days to my time tlu-re was just as much 
of sacrifice observed as in itrevious times. Tlie jiiirest virgin of 
Jlome had to die in honor of tiie god Apollo, and iier soul 
l)assed to Apollonius in Paradise. Now I will say in conclusion, 


I saw hundreds of persons kissing the Greek cross and offering 
up that last dying prayer of the Promethean saviour, accom- 
panied with the burning of myrrh and frank-incense as incense, 
the same as you see this done in the Christian churclies at your 
approaching Easter festival. The Catholic spirits are so shut 
up in their earthly acquired dependence upon their priests that 
they cannot ascend as spirits out of that condition, and they 
are forced back to the earth. No ascent is possible for them, 
while thus held, and they react upon you mortals with disas- 
trous force. There was no such religion as the Christian religion 
in my day. There was a sect who worshipped the Hindoo 
Christos. Their religion was a mixture of Buddhism, Platonism 
and Greco-Gymnosophism ; and their first and most important 
rite was circumcision. But they were not very numerous or 
widespread. They resided mainly at Ephesus, Cairo and Rome. 
The chief symbol of their religion was a circle within which 
were represented the human sexual organs. They were 
very secret in their movements and their teachings were very 
obscure. No one knew of such a person as Jesus of Nazareth at 
that time. The Nazarites were held in the greatest contempt 
by the Jews, and it was for that reason the Christian priesthood 
chose that obscure village of Judea for the scene of Jesus's 
abode. I am Flavius Philostratus." 

Refer to Smith's Dictionary of Greek and Roman Biography. 

It is not a little singular that this most invaluable work of 
Philostratus has never been wholly translated into English. It 
is very evident that the scholars of English speaking peoples, 
have too much regard for their popularity to venture to give 
their patrons an English translation of this Christianity — 
anniliilating narrative of the life, adventures and teachings of 
the real author and founder of that ecclesiastical fraud. It is 
impossible for want of space to give all the extracts which seem 
important to get a true idea of the value of this communication. 
To those of our readers wlio wish to pursue tlie investigation of 
the subject of this sketch in connection with Apollonius, we 
would say that if they will refer to the account of Apollonius 
by Benjamin Jowett, M. A. Fellows and Tutor of Baliol College, 
Oxford, England, as published in Smith's Dictionary of Greek 
and Roman Biography, thej'^ will there find in connection with 
tlie life of Apollonius, a brief discussion of three very important 
questions, namely : I. The historical groundwork on which the 
narrative of Philostratus Avas founded. II. How far, if at all 
it was designed as a rival to the Gospel History'. III. The real 


character of ApoUonius liimself. These discussions will show 
how Cliristiau critics tlouncU'r fruitlessly about to reconcile 
undoubted historical facts witli the fraudulent pretences of the 
" Gospel history," as they are pleased to desijjjnate their strinj)^ 
of theological fables. It is a fact tluit nuist end all possil)le 
controversy as to whether IMiilostratus borrowed any part of 
the "general story of our Lord's life," or whether the latter was 
not bodily stolen from the life and writings of ApoUonius of 
Tyana, that Philostratus does not mention Jesus Christ, or his 
twelve apostles, or either of the so-called Christian gospels, as 
having furnished him any of the materials for his biography ; 
but that the main source of his infornuition was the memoirs 
of Daniis and Maxinuis of yT]gre, of the life doings and teachings 
of Apolloiuus the beloved nuister, written while yet ApoUonius 
was living. It is certain that when Philostratus wrote his 
biography, Jesus of Nazareth had never been heard of. That 
there is, therefore, any striking analogy between the life of 
ApoUonius and the life attributed to the Christian Jesus, is 
sulllcient to show that the latter is but a bungling parody, on, 
or plagiarism of Philostratus's liife of ApoUonius. Of this fact 
we have now in hand ampl(> spirit and historical testimony to 
fully establish. We also call attention to \ho tldrd chapter of 
Charles lilount's English translation of Pliilostratus's (Jreek 
text, where will be found the sources from wldcli Philostratus 
drew his materials for the biography of ApoUonius. 

According to Charles Blount it appears tiiat while in his 
work, Philostratus speaks disi)aragingly of Mceragcnes as a 
reliable authority, he mentions him in his communication, as 
his authority for tlie facts ai)pertaining to some portions of his 
work. On the other liand, he njentions Maxinuis of /Kgic as 
one of his autliorities in his worlv, while in the comnumication 
he does not mention him, but mentions Euasthenes. Why he 
dws not mention the Testament written by ApoUonius liimself, 
in the communication we do not know, unless he made but 
little use of it in composing bis !)iograj)hy. All the facts would 
seem to indicate tlial Diuiiis did not commenc*- his Memoirs or 
ConnM<'nfaries on th»> life and labors of Aj>oIl(>nins, until afdr 
lie met the lattt'rat Nineveh, when he wason his way to India. 
At that time, ApoUonius was j):ist forty years of age. It seems 
that Maximus, liad made a record of the I'vents of iiis life wliile 
at yEga>, in the Temitle of yEsculajiius, where, young as he then 


was, he gained the greatest renown as a healer and pliilosopher. 
After leaving iEga?, there seems to have been no record kept of 
his doings, until he determined to set out on the wonderings 
in the search, and in the dissemination of knowledge, which 
only ended with his great old age. Prof. Jowett says there 
seems to have been a gap in his history of nearly twenty years. 
That is true so far as historic records go, but not true so far as 
the spirit testimony of Apollonius is concerned. After his 
wanderings through the countries of Asia Minor, fulfilling his 
Pythagorean probation of long years of silence and contempla- 
tion, he went to Antioch and oi^ened a school where he taught 
the modified Essenian philosophy which he had conceived, 
and which it Mas to be his life's mission to give to the world. 
It was there he held fellowship with the great Essenian patri- 
arch Ignatius of Antioch ; and in time gained the highest name 
for learning and wisdom of all the philosophers of his time. 
Especially did he gain renown as a healer of all human mala- 
dies by virtue of his sympathetic and magnetic nature. At that 
period there seems to have been a great outpouring of spirit power 
upon the people of southwestern Asia, and especially upon the 
jK'ople of Judea. Hearing of the wonderful doings of Apollonius 
at Antioch, the Jews became importunate that he should appear 
among them, and at length prevailed upon him to visit Jerusalem 
for which place he set out. Apollonius in his spirit communication 
recounts the incidents attending his entrance into Jerusalem, 
and the result substantially as is related in the gospels of the 
Christians concerning Jesus of Nazareth. The jealousy of the 
Jewish priesthood was so aroused against him, on account of 
the popuhir excitement occasioned by his wonderful work of 
healing among them, that he was compelled to seek safety by 
flight. Returning to Antioch, he resumed his teachings there, 
and continued them until he decided to start for India. There 
is no doubt some good reason why that portion of Apollonius's 
life work is not forth-coming at this time, which will be dis- 
closed in the future. It is by no means certain but that the 
copy of Philostratus's work that has been permitted to come 
down to us, has been largely suppressed by the Christian 
pontiffs or their kingly tools. Tliat gap covers the precise time 
wlien it is said Jesus of Nazareth was performing those mira- 
cles of spiritual power, for performing M'hich he has l)een 
worshipped as God. In this connection Ave are led to notice 
one passage in the GosjU'l According to ]\Iatthew, which shows 


that the hero of that Gospel was not a Galilean, but quite 
another person. Matthew iv, 23, 24. 

"And Jesus went about all Galileo teachinj? in their syna- 
gogues, and preaching the gospel of the kingdom, and healing 
all manner of sickness and all manner of disease among the 

"And his fame went throughout all Syria ; and they brought 
unto him all sick people that were taken with divers diseases 
and torments, and those which were possessed with devils, and 
those which were lunatic, and those that hud the palsy ; and 
he healed them." 

Now so far as Syria is concerned, that was certainly the case 
with ApoUonius, who at Antioch, the cixpital city of Syria, was 
overwhelmed with his labors as a mediumistic healer. That 
ApoUonius, who had for many years been performing his 
miraculous cures in the very heart of Syria, should have 
acquired fame in that extensive country was natural, but that 
Jesus of Nazareth of whom no one had heard until then, should 
have had such an extensive fame in so short a time was per- 
fectly absurd. We venture to say that that brief mission, 
attributed to Jesus of Nazareth in after centuries as having 
been performed in Galilee and Judea, was nothing more nor 
less than a parody on the account of the journey made by 
ApoUonius from Antioch to Jerusalem, and his stay among the 
priest-ridden and superstitious Jews. He would naturally have 
gone by way of Galilee, and no doubt preached and healed as 
he went, creating the very excitement among the Jews that 
he created wherever he went afterwards, from India and Egypt, 
to the most polished cities of ancient (Jreece and Rome. Reader, 
is not this a most natural and unavoidable inference? It is just 
this part of the grand and unprecedented career of ApoUonius 
that has been blotted out. Is it not most significant that it 
is during the ])eriod of tliis journey of ApoUonius to Jerus;ilem 
by way of Damascus and Galilee that tiie only part of the life 
of Jesus Christ our liord that amounted to anything is fixed? 

But more than all else, is the testimony of the spirit of IMii- 
lostratus important, when lie tells us that in the third century 
at Rome, tlie espt-cial and original seat of t lie Christian Chureli, 
tiiat ApoUonius of Tyana w:is worsliippcd as tlie Saviour of 
men, at the very time lie, Philostratus, wrote his biography. 
Is this not a most significant fact, for fact it is, as Christian 
writers are forced to admit? Had Jesus of Nazareth been so 


worshipped at that time, what sense or reason would there have 
been in tlie Emperor Severus and his subjects to have wor- 
shipped Apollonius as a saviour? But tliis is not all, the star 
dedicated to Apollonius, was a star in the zodiacal constellation 
Aries or Agnis, the Lamb, in which the Sun crossed the equi- 
noctial line, at the vernal equinox, thus identifying Apollonius 
as the crucified lamb, whose crucifixion redeemed the world 
from the desolation and death of winter. The sacrifice of the 
purest virgin of Rome to Apollo, the Sun-god, and the supposi- 
tion that her soul passed to Apollonius in Paradise, shows the 
veneration in which the memory of the latter was held, at least 
one hundred and fifty years after his transition to spirit life. 

We know from dear bought experience, that the spirit of 
Philostratus is correct when he sayn that Roman Catholic and 
other Christian spirits are the curse of humanity on account of 
their spiritually but voluntarily enslaved condition, and their 
earth-bound purgatorial despair. 

It is certainly true that there was no Christian religion at 
Rome until more than fifty years after Philostratus's transition 
from earth. The religion relating to the worship of the Hindoo 
Christos was not openly taught and the sect was without 
influence. Their symbol, the phallic cross, showed the Indian 
origin of their belief. No such person as Jesus of Nazareth 
Avas then known, and the great probability is that Apollonius 
was the Nazarite who went through Galilee to Jerusalem. He 
was undoubtedly an Essene, and the Essenes were called 
Nazarites by the Jews as a term of reproach. It is impossible 
for us to dwell more fully on this most valuable communication, 
but we have adduced more than amply enough to show its 
substantial correctness from beginning to end. 


A Greek Geographer and Antiquarian. 

" May we be blessed in the service of truth :— I lived 
in tlio sixth century and I was a traveller. I am known in 
connection with what is called the Adulian Marble. It is 
claimed that this marble has inscribed upon it the life and 
career of Ptolemy Euergetes. Such is not the fact. I was the 
first one to call this to the notice of the learned of my day. The 
real facts of the case are tliese. I did not know them as a mortal, 
but I now understand them as a spirit. Upon that marble are 
the keys of tlie Christian religion. That is, the symbols are 
there. The learned of to-day treat this marble as if it were the 
history of a single king, when in reality it contains all such 
things as the doctrine of the trinity — the comnumion — the 
l)lood of Bacchus — the feast of the goddess Ceres, and other 
things analogous to C'hristian doctrines and observances. But 
tiie Christian priestliood are blind to tilings which they know 
to be true. Tliey will never read inscrii)tions right, that are 
dangerous to their infernal superstition ; but light will be 
tliroun upon these things. If mortals do not stand up to their 
duty, truthful spirits will. We want no interference by jiriests 
witli the truth. Even now, in tlie excavations that are being 
made for ancient ruins, tliey are continually manufacturing 
plates, in imitation of ancient ones, to support tlie Old Testa- 
ment, and their operations should be closely watched by Spirit- 
ualists and Materialists. No tricks are too dark for them, that 
tliey tliink will helj) them to prolong their power. If this 
communication is thought upon and acted upon, it will do a 
vast amount of good. My name here was Cosmas Indicopleustes. 

For account of Cosmas Indicopleustes we refer to Encyclo- 
j)a'(lia Britannica. 

When Cosmas tells us tliat "the Christian jiriesthood are 
blind to things which they know to be true; that they will 
never read inscriptions right that are dangerous to their infernal 
sui)erstition," he undoubtedly speaks whereof he knows, and 
l)lainly implies that, they have acted upon that policy in regard 
to the Adulian iiiseription. Cosmas tells us that even now, that 


priesthood under the pretence of honestly searching for the 
buried evidence of the truth of the Old Testament, arc engaged 
in counterfeiting relics to bolster up that foundation of the 
Christian Scripture. But it Avill not avail. The truth is to be 
found, not buried beneath the mouldering ruins of mortal, and 
perishable antiquity, but in those realms of light and truth 
■where dwell the truly great, and good and wise of all the ages. 
Brethren, sisters, look up into the beaming sky above you, if 
you would enjoy the sunburst of living light — not adown the 
dark vistas of the still lingering gloom of the dying and dead 
past. *' Let the dead past bury its dead," and let us seek light 
and guidance from the teachings of true, good, and wise who 
are before us ; not from those who insist on groping backward 
into the darkness that grows deeper and deeper, the further it 
is penetrated. At least this to me seems the true way of 

A French Scholar. 

" Good day, sir : — The great difficulty that an antiquarian 
and searcher into tlie mysteries of the i)ast has to contend with 
is the opposition to anything that will tiirow light on the 
origin of tlie Christian religion. In tlie first place, you are all 
more or less dependent upon persons who subscribe their money 
to iielp you, in various ways, in your researches into the mys- 
teries of the past ; and you nuist be careful, no matter what you 
may discover, of not trespassing upon their religious beliefs. 
But no antiquarian that ever lived has failed to discover tliat 
the wliole of the modern Christian religion, under the different 
forms of symbolic worship, is written upon all the teni})les and 
tombs of auti(iuity. But not being able, Avhen I lived on earth, 
to do as I pleased, I left a key for those who desired to use it, or 
who had the means to sliow up the subject of the Christian 
religion in its true light, and this was called the Alphabet of 
Palmyra, by means of which certain inscriptions upon the 
ruins of the temples of that ancient city could be used to tlirow 
a Hood of light upon all the ceremonies of Christianity. There, 


is set fortli the doctrine of the Trinity ; tlicre, is to be found tlie 
censor ; there, is represented tlie euchiirist in the feast of 
IJaccluis ; there, are the priestly robes ; tliere, are tlie mitre and 
other insignia of popes, cardinals and bishops ; there, are olli- 
ciating priests, all paraded before you on those ancient ruins; 
and on other ruins in Kartoum, Egypt, and in what is known 
as the Abyssinian desert, these things have been frequently 
seen. There, also you will find the identical head that is to be 
found engraved in Christian bibles, as the representation of 
Jesus of Nazareth, carved as the object of heathen veneration. 
On tombs especially this may be found. It was my belief at 
first, from the knowledge I obtained, that this face or head was 
the representation of Ptolemy Euergetes ; but I have found out, 
as a spirit, that it was of much later origin, and represents the 
likeness of the reviewer of ancient symbolism — Apollonius of 
Tyana. I have also, from the examination of drafts made by 
Sir Warren Hastings, of the cave of Eleplianta, in India, found 
that instead of the Jews wearing the robe or dress that is set 
down in history as having been worn by Herod, that it was 
worn by the tyrant Cansa, representing the slaughter of the 
innocents, in the cave of Elephanta. I am also satisfied that 
the Adulian marble represents the life, adventures and miracles 
of Ajwllonius of Tyana and not of Ptolemy Euergetes ; because 
the characters that are there engraved or cut do not belong to 
the time or age of that king, but they do belong to an age about 
three hundred years later, which would bring them down to 
the death of Apollonius. Besides, I know that there were to 
be found in basso-relievo, on tombs and temiiles, the face and 
effigy of that extraordinary man. Another fact bearing on this 
point is this : In our antiquarian researches Me accjuire tlie 
faculty of distinguishing difierences of character and style 
between the antifjuities of diflereiit ages. I might possibly, 
after controlling this man for a certain length of time, be able 
to show you what we anticpiariaiis undei-stand as to these 
diflereiices of face, form, symbols and signs, and thus distin- 
guish those of one age from another ; but to do this upon the 
first control of this medium would be inqiossible for me. I want 
to say further, that there may be scholars who come here from 
the spirit worhl who will convey their ideas more clearly and 
exi)licitly than I have done ; for under tlie circumstances, it is 
with the greatest difficulty I have been able to force this co>n- 
munication tlirougli the niodium. My name was Jean Jacijues 
IJartheleniy. I passed to spirit life in 17!)o. I was tlu' autlior 
of tlie travels of Anacharsis the Younger." 

Uefer to account of Barthelemy in tiie Tsouvelle l}i()gra])hie 


The spirit of this learned antiquarian and reader of inscrip- 
tions tliat returns and confesses tliat lie did not dare to disclose 
what he knew to be tlie trutii in regard to tlieni, doubtless gives 
us a true account of facts as he knows tliem. As a spirit he 
congratulates liiniself that he at least left behind him in his 
essay on the language and alphabet of Palmyra, the key by 
whicli Avhat he left undone may be attained. But the fact of 
greatest signiticance is that the monuments in Upper Egypt 
and Ab^'ssinia that have been supposed to have been erected in 
honor of King Ptolemy Euergetes, are in reality the monu- 
ments erected by the Gymnosophists of Upper Egypt and the 
regions still higher up the Nile, in honor pf the great philoso- 
pher, medium and teacher, Apollonius of Tyana. It is a 
historical fact that Apollonius travelled all over those regions 
after his famous interview with Vespasian at Alexandria and 
made a deep and lasting impression among the meditative and 
philosophical religionists of those distant regions. 

In relation to the Adulian inscription, in view of all the facts, 
I conclude that the throne or monument at that time was 
erected by Ptolemy Euergetes about 220 B. C, and that a part 
at least of the inscription upon it relates to that Egyptian king. 
But when Apollonius visited Adulis three hundred years later, 
his followers, who were then in control of aflairs in that city, 
made an inscription upon it, commemorative of the doctrines 
and religious observances inculcated by Apollonius. In noticing 
the communication from the spirit of Cosmas Indicoi^leustes, 
I searched the works of various writers for information in 
reference to the Adulian inscription and found that a part 
of the inscription had disappeared. This is, to say the 
least, very significant. Is it not more than probable that soine 
pious Christian i^riests have recognized the importance of 
erasing that tell-tale portion of the inscription? I do not hesi- 
tate to say, from my large experience in testing spirit commu- 
nications, that the statements coming from Cosmas and Bar- 
thelemy are true. It is a fact, amjily attested by truthful spirits, 
tliat they have vastly more opportunity of knowing what is 
true, even as to the affairs of earth, than they had when they 
were here in the mortal form ; and having nothing to lose by 
telling the truth, and everything to gain by doing so, their 
statement may be depended on when not inconsistent with 
probabilities or known facts. The positive evidence of the truth 


of these spirit statements is within reach, and they will doubt- 
less l)e fully verified in time. According to the Penny Cyclo- 
pa-dia t lie inscription may he found in Montfaucon's CoUectia 
Nova Patrum, also in Fabricus' Bibliotheca Gra;ca, and Chis- 
hull'.s Antiquita Asiaticae. 

HE|Mf^V SflLiT. 

An Eminent English Traveller. 

" Good day, stk : — There is no antiquarian — no inscription ist 
— no linguist, but absolutely understands that all historic reli- 
gions, either through relics, monuments or scrolls, have their 
origin in the sun; and that all the ancients, although their 
religions may be diversilied, started on that central pivot, the 
Sun. And after a most laborious ellbrt to come here tt)-day, 
and through an uneducated man to state what 1 know, I liud 
it most dilHcult (as you mortals cannot and will not know, until 
you become spirits, ) to carry out my purpose. We will com- 
mence with this, (what has been said l)eing only preliminary.) 
' Abrasax.' Vou will find that this word wlierever written or 
carved, is claimed to have been derived from tiie Hebrew Ab 
lien, and has Ix'en said to designate what might be termed in 
Hebrew — 'father;' but in no case can tlie learned claim that 
this is true, for in reality it relates to the Persian god Mithras ; 
and the Abraxas or Abnisax, means tlie anuiiet worn by the 
ancients ; and jn all cases is traced to INIIthras, as tyjiieal of the 
Sun. 1 will next refer to (J. lielzoni's great discovery at Tiiebes, 
where basso-relievos cover tlie sides of a tomi) that no antiipuv- 
rian can claim to uiulei*stand in any other light tlian astronom- 
ical. Also in the works of Kdward J{uppel, and his diseoveries 
in Kgypt, Nubia, and Kordofaii, it will be foimd that all tlie 
ti-mjile inscriptions and tomljs, are, in every casi', eitiiwr built 
according to the ancient system of astrology; or, tiieyareso 
sculptured, outside and in, as to render tiieir astrological rela- 
tions ajiparent. The lirsl thing that strikes tlu- attention of an 
antiquarian, are certain symbols always known as representing 
tlie sun, or tlu> centre of tlie solar system, ^'ou will also (ind in 
the writings of Hel/oni, concerningtheOasisof .Iu|)iter Aninum, 
that tlie wliole ancient svstem isa cond)iiuition of tlie Sun with 


the first sign of the zodiac, or -with Aries, the Ram or Lamb. 
The same kinds of basso-relievos, only of a ruder character, are 
found in the bases of the temples of India ; among the principal 
of which are the caves of Elora and Elephanta. And that this 
principle is just as much observed to-day, in these ancient 
countries, I am prepared to prove, by the temples of Shoemadoo 
near Pegu in Birmah, called in English, the Golden Supreme ; 
also by the temple near Rangoon of the Shoe Uagon or Golden 
Dagon. These temples are built upon exact astronomical prin- 
ciples. This last modern Dagon throws a full light upon the 
nature of the temple of the Philistines, spoken of in the Hebrew 
text, where Dagon fell down before the ark. No learned com- 
mentator can deny the identity of the modern Dagon with the 
ancient one. And now for my final eflbi't through this man, to 
show where, from inscriptions and ruins still existing, I think 
it will be found that true civilization began ; and to do this I 
shall have to go back before real history begins, and show that 
man having left his rude home upon the Asiatic plains beyond 
the Himalayas, made his descent into the fertile plains of India, 
with all his rude barbarian health not yet enervated by luxury. 
There, finding the soil to yield him the necessaries of life v.itli- 
out labor, and everything that goes to make up material happi- 
ness, he naturally became mentally developed. And in those 
regions, I think, between 12,000 and 15,000 years ago, was 
invented and introduced what is termed by the learned, the 
Sanscrit tongue, the language of the real Sun M'orship ; and 
which has governed every system of religion since. If there is 
any religion without the symbol of the Sun in Aries, or in the 
first sign of the zodiac, I have failed to discover it. All kinds 
of life that have taken on form have been worshii^ped, simply 
as types or way-marks to the great material god — the Sun. In 
writing they almost always, or as nearly as possible, wrote from 
East to West. It is a well known fact that all the early Christ- 
ians worshipped, or manifested their adoration, by bowing 
toward the East — the counterpart of pagan Sun-worship. And, 
in Palmyra and Thebes, the principal object worshipped by the 
forerunners of Christianity, was Aries the Ram or Lamb ; and 
the Therapeutai also worsiiipped the same symbol. You will 
find this proven in Sir William Jones' Asiatic Researches. I 
am sorry, as a spirit, that I allowed Christianity to blind my 
eyes to the truth. As T did so, I owe it to iny mortal brethren 
here on earth to set them right. If this succeeds in doing what 
I intend it shall, (and I have no doubt it will if properly fol- 
lowed u\^,) I will have done my part toward retrieving my 
mistake. And now I have this to say to you, that whilst I leave 
you to withstand the concussion of error, I as a spirit will 


always be with you in what I have here uttered. Yours for the 
public good, Henry Salt." 

Itefer to the Biographic Universelle for account of Henry Salt. 

Such a man was Henry Salt, whose spirit, after a ha'if 
century, returns to inform the world as to certain points of 
ancient histoiy which his Christian i^rejudices prevented him 
from acknowledging when in the mortal form. Header, think 
of what the world has been deprived of thiough the Christian 
training of this truly learned and accomplished antiquarian. 
If Henry Salt had, in 1809, when the result of his investigations 
into the antiquities of Hindostan, Abyssinia and Egypt was 
first published, then asserted what he now positively asserts, 
to wit: that all religions had their origin in the"sun,"from 
which they all started as from one pivotal point, — it would 
not be necessary for me to draw down upon myself the 
opposition and enmity of religious bigots, in laying bare the 
truth in relation to those time-honored delusions, called Clirist- 
ian truths. That he should have found it most difficult to use 
the medium as well as he did, I can well undei-stand, although 
he thinks that cannot be possible. I have not a doul)t of the 
correctness of his interpretation of the Abraxas or Abrasax, 
which has been so clearly misunderstood. It is undoubtedly a 
Persian, and not a Grecian symbol, as has been erroneously 
supposed, and no doubt had relation to the sun in its annual 

For account of Wilhelm Ruppcl and Belzoni, we refer to 
Thomas's Dictionary of Biography. 

The spirit of Salt no doubt recalls what he was perfectly 
familiar with in his earth life, when he speaks of the {ustrologici>- 
theological discoveries of Belzoni and Iluppel. He must have 
been jiersonally acquainted with both, and they no doubt con- 
curred in opinions as to the astro-theological origin and cliar- 
acter of Christianity. No well informed anti(iuarian will 
cpiestion the assertion of this spirit, that the temi)]es of India 
and I'^gypt corresponded as to tlieir respective symbols, and the 
signification of them. Tliat the Burnian Dagon of modern 
times is identical with the tish-god of tlie Pbillstines, there is 
no «loul)t. Tiiey represent, alike, the Sun in the sign of tlie 
Fishes, and. because of that fact the former is called the Golden 
Dagon, everything being considered g()lden that expressed tlie 
solar light. But here we have the s])irit of one of the most 


learned men of the beginning of the present century, in tlie 
light of his mortal and spirit linowledge, asserting tliat tlie first 
written language was tlie Sanscrit, and that it had its origin 
between 12,000 and 15,000 years ago, in tlie elevated plains of 
Southern and Central Asia, among a people themselves fresh 
from a barbaric state ; and what is most significant of all, that 
that language was invented to express the worship of the Sun 
by that rude and early people. Even at that early period, the 
Sun, in the sign of Aries, was a leading feature of the religion 
of the primitive Aryan people. It was on account of the fact 
of the Sun's apparent movement from east to west, says the 
spirit of Salt, that the Asiatic peoples usually wrote from right 
to left instead of from left to right as we do. It is equally certain 
that the Essenes, who were the primitive Christians, wor- 
shipped the Sun, and always bowed or knelt toward the east in 
adoration of the Sun. It is equally certain that the principal 
object of worship by the Palmyrans and Thebuns who were 
the people from Avhom the Christians derived their religion in 
great part, was the Sun, in the sign of the Lamb. This spirit 
frankly confesses that he allowed himself to be blinded by 
Christianity, and comes to us, he says, to make amends so far 
as he may for his error, by disclosing what he could of truth. 
Header, could you know the labor of testing the truth of these 
communications, you would regard them as more precious than 
gold, as sources of the most reliable knowledge as to the affairs 
of the jmst. 


jvi. SEHVmiiiUs HOfliAHOs. 

Roman Consul and Historian. 

" I SALUTE YOU, SIR :— All the Christians that ever lived, or 
ever will live, will find their ideal Jesus but a i>iiantoni — a 
myth. They can chase it as a child would a butterlly through 
a meadow on a summer's afterno<3n, and it will elude their gnisp. 
The Christian Jesus is nothing more than the Chrishna of the 
Hind(K)s ; the lieal or Bell of the liubylonians ; the Apollo of 
the Crreeks ; and Roma or Ronmlus of the Romans ; modified 
in forms and ceremonies suited to modern superstition. All 
this I have learned in spirit life through tiie desire to be histor- 
ically correct. When here I was a historian. As a spirit my 
inclinations lead me tlie same way. All the kings and i)rinces 
ofancient times wt're worshipped at the same time the Christian 
Saviour was said to be on the earth. Now, I am here to tell the 
truth. Tliere were no Christians nor Christianity in the time 
of Nero, from A. I). 4o to 08. We knew nothing of such a reli- 
gion, nor was it in existence at that time. Ami I want it 
expressly understood that I was a historian, at that time gatii- 
ering ail tiie facts f could. If there had l»een the slightest 
evi<lence of it, I would have acknowUdged it. ]Uit in my day, 
nobody knew anytliing of the Christian Saviour nor his apos- 
tles. There were two religions in the time of Nero that held 
supremacy, one was tlu? 'Sun' and the other the 'Son.' Vou 
may ask me wiiat was the dill'erence bi'tween them. I answer 
the first was the sun woi*siiipped in a material sense, and the 
second was t lie same solar orl) spiritually or symi)oli(ally wor- 
shippt'd, in the Ahnnian of Zoroaster of Persia. These were the 
pnilominating religions, and all the i>riests understood them 
as I have stated. My name was M. Servillius Nonianus. I 
lived about from A. J). ",() to 70." 

Jlefer to Smith's Dictionary of (Jreek and Roman P.lograpliy 
for account of Noniaiuis. 

Notliing whatever is said in the biography about his historical 
works, from wiiich we may infer tliat they shared the fate of the 
laltorsofotiier historians who livi'd and wrote at the time when it 
wiujsaid .Jtsusand liis .Vpostles were creating such a sensation in 


tlie world. That this communication is genuine we cannot 
doubt from the circumstances under which it was given. Here 
is anotlier spirit who must have known of Jesus and his doings, 
if what is related of him was in any respect true ; who comes 
back and positively denies that there was any such person, 
prior to A. D. 60, as Jesus Christ, or Jesus the Christ, or Jesus 
of Nazareth, or the Nazarene, or the Saviour of Men ; or any 
Apostles who taught the religion of such a being. 


" Good Day : — Humility- is one of the attributes of true greats 
ness, therefore I come here to-day, after the lapse of centuries, 
to try to bring to you as much light as jjossible under the cir- 
cumstances. I was born and brought up in a way that devel- 
oped in me a taste for literature. I was absorbed by a passion 
for books, and througli my libraiy-keeper Demetrius, I suc- 
ceeded in securing about 280,000 rolls or books. What did 
all this vast mass of learning do to benefit humanity? There 
are no religious systems existing to-day but what obtained the 
principal parts of their creeds and tenets from the Alexandrian 
Liibrary. Learned men of all nations and religions resorted to 
Alexandria, and from tliem I bouglit the principal works relating 
to tlieir religions. In the course of time those men after inves- 
tigating tlie works on religion in the Alexandrian Library 
modified and remodeled their respective religions. If you ex- 
amine the ancient Egyptian coins of the date of my reign you 
will find mjself and queen represented as divine brother and 
sister ; for in order to preserve the cast of features of the royal 
family unaltered it was regarded as necessary to marry your 
own sister ; and Arsinoe was my sister. I always desired to 
receive the truth, come whence and from whom it miglit. I 
intended, had not my life ended too early to accomplish the 
work, to have founded a system of morality and spirituahty, to 
comprise all that was good, true and valuable in the religions 
of every people that I could reach. I would have saved untold 
munl)ers of human lives, and wouid have led the development 
of mankind to a point far beyond that wliicli has been reached 
to-day. Spiritual mediumship has been the liglit of all nations 


and all peoples through all time. The nation or sect that scorns 
nuHliuniship may flourish for a time, but they will s(K>n perish 
Ix'iieath the wheels of progress. I had another object in mak- 
ing the viu?t collection of btK)k3 before mentioned, I expected to 
be able to furnish to the world a legal code that would have 
established justice and abolished human slavery. It was this 
that caused me to liberate 1(X),000 Jews. IJut to accomplish 
this Herculean task, a mortal life was too short, amid the bigotry 
and ignorance of my age. Since passing to spirit life, I have 
been seeking mediums and have manifested myself tlirough 
them, but never before have I found a medium I could control 
so well a.s the present one. You are absolutely correct in the 
stand you have taken regarding the Christian religion ; and the 
more you search out and investigate the matter the more posi- 
tive will become the conclusion that the Christian religion is 
the outgrowth of the library of Ptolemy Philadelpluis. Vou 
can then throw down the gauntlet and challenge the world to 
an investigation of the facts. I will also say that your chrono- 
logical tables are not correct. Perhaps at some future time I 
may be able to return and again conuminicate with you, when 
I will prove to you by comparing the works yet in existence 
that you are not living in the nineteenth century of the Chris- 
tian era, but in the twenty-second. The originators of the 
Christian religion were many, each contributing something to 
the aggregate of what it represents. Potamon, in the reign of 
Augustus, more than two hundre«l years after the enterprise of 
projecting a new religion that should take the place of all pre- 
vious religions that had Ix'en begun, armnged the incongruous 
materials in what he called the Eclectic system of religious 
observances and maxims. I am Ptolomy Philadelphus. 

Itefer to Biographic Univei-selle for account of Ptolemy Phila- 

When this comnumication wa.s received, we had no knowl- 
edge of the history of such a king, beyond the fact that he 
reigned in Kgypt at some iK'riod of history. This commu idea- 
tion seems to settle the di.Hi)uted (piestion as to whether Deme- 
trius was really the keejK'r of the Alexandrian Liltrary un<kr 
Ptolemy Philadelphus a fact which has Inrti strongly (iiies- 
ti()ncd, and which is another example of the manner ad()pte<l 
by these ancient spirits to correct iiistory tis it has come down 
to us, and give information to bo ol)taine(l in no other way. 

[Tlie value of this communication, is not to be estimated 
lightly. We call the attention of our readers to the accounts now 
extant of that vast library, l)earing upon the history of anti(iuity. 


When Ave realize the difficulty attending the collection of 
books and manuscripts in ancient times, compared with the 
present, we can readily understand wliat a valuable collection 
it was for that period. Tliree times this vast accumulation of 
literature was destroyed, but not before many learned men had 
visited it and founded new systems of religion upon the knowl- 
e<lge there obtained. The library was considered the most 
valuable in existence, and even to-day scholars Ijemoan its de- 
struction, although not giving credence to the report that it was 
destroyed by Christian vandals in the interest of their religion. 
To-day the world is agog because of the discovery of a fev/ lines 
of ancient manuscript in Egypt. (We refer to tlie manuscript 
lately discovered by ISIr. Petrie, found in the sands of Fayoum, 
along Western Egypt. Some of which are to be seen in the 
Egyptian Collection of the University of Pennsylvania.) In 
these manuscripts reference is made to thirty-five lines of Iliad, 
five of which it is claimed by scholars are not in existence in the 
copies which have come down to us, after being copied and re- 
copied by the Alexandrine and Byzantine scribes; also with the 
four or five pages of Plato, found at the same time the discovery 
is made that Plato's text as we have it was touched iip to suit 
the taste of the different critics and writers. If scholars admit 
these facts, how much ground it gives to the statements of these 
ancient spirits that their manuscripts have been mutilated and 
interpolated in copying in the interests of the Christian church 
by its writers, imtil they have entirely lost their original mean- 
ing at many points. Yet how little the information contained 
in the above mentioned and recently found manuscripts by Mr. 
Petrie is, compared to what has been obtained through these 
spirit communications which if accepted, will bring knowledge 
to tlie Morld of the greatest importance, and settle once for all, 
tiie truth, as to the source from whence the Christian religion 
sprung. — Compiler.] 



Procurator of Judea. 

" My cjRKKTi.NtJ TO YOU IS THIS :— T was ai)p<)inte(l Procura- 
tor of Judea in the connueucenient of tlie reign of Octavius 
Augustus. At tliat time the Jewish nation was in a very tur- 
bulent state. Many men were brouglit before me on all kinds 
of charges, for these Jews were the most bitter sectarian bigots 
in regard to their religious views that I have ever met with aa 
a mortal or spirit. There never was brouglit before me such a 
man or so-called (iod as the present Christian system clainis. 
TluTC was a Jesus Onanias who was tried before me for high- 
way robbery and was crucified by my soldiers ; but of the now 
renowned Jesus f know nothing whatever. In their Jewish 
ceremonies, conducted at their own temple in Jerusalem, they 
were just that kind of element to control as are the Jews of the 
])resent day. They were divided into three or four diflerent 
.sects, and each of these was striving to become the master of 
the others. It rcijuired the whole military forces inider my 
conunand to prevent them from nun-dering each other in their 
own temple. At the time of my procuratorshij) in Judea, there 
was a great inllux of visitors from all over the East — wise men, 
so-called, who came there for the purpose of trying to under- 
stand tlie Jewish rites and ceremonies ; but they were sf) 
strictly guarded in their worship that they would allow none 
to communicate the secrets thereof. You know from history 
that it was tlu; Roman policy to concjuer and rule all nations 
by allowing them to enjoy without interference their respective 
religious systems. W(" did this simply lu-cause we found that 
religious ideas had become so rooted in the minds of dillerent 
ptH)ple that they would be subservient to us just so long as we 
would allow their religions free scope. Now I want toentei' into 
further particulars. Tiiere was a sect of Jews called Kssenes. 
Tliey were what y<»u moderns call C'onmuniists. They believed 
in having everytiiing in common. They were also guidi-d by 
tlu- same prineiples that now govern the Shakers. Tlu' whole 
Christian story was conceivecl and framed among the Kssenian 
lirolherhood, who were hermits and lived ai)art fi-om society. 
Ciiristianslo-day camiot prove anything about their man-<i(id ; 
and .'ill tlieir liopes wouhl have l)een overluriu-d and destroyed 


but for the destruction, by the Mahommedans of the Alexandrian 
library. Christianity would not to-day have any foothold if it 
had not been for the Mahommedans. They can thank the bigotry 
of the latter for the success of their own religion. 1 was Pro- 
curator in .Judea in the fourth year of the reign of Augustus. I 
lield the position nine years. In the latter part of my life I 
was banished for participating in a revolt at Rome, and I died 
at what is i^nown to you as Trieste, in Austria, on account of 
being banished. This is the whole sum and substance of my 
cai'cer. As I hope for a happy spirit life, I can say I know 
nothing of any person, Jew or Gentile, of any Jesus, excepting 
the one mentioned in this communication. I am Pontius Pilate." 

[This communication from Pontius Pilate is positively con- 
firmed at the present time by the gifted and learned "Rabbi 
Wise," who recently journeyed to Jerusalem ostensibly for the 
purpose of ascertaining if the Gospel account of Christ's trial 
before Pontius Pilate, and condemnation to be nailed to the 
cross was true. The learned Doctor says he searched diligently 
the records of Pilate's Court, which are preserved, for the trial 
of Jesus, but it was not recorded. He found the record of all 
sorts of criminals, both of a high and low degree, but the name 
of "Jesus of Nazareth" was not there and never had been. 
Thus it appears that \this most important spirit testimony 
as to the trial, is coiiftrmed by one of the most gifted 
minds of our day, who personoJly investigated the records of 
the court of Pontius Pilate, only to find that what is taught in 
the Christian churches to-day relating to the so-called pei'sonage 
Jesus Christ, is entirely without foundation. This testimony 
from Rabbi Wise comes to us almost ten yeare after the spirit of 
Pontius Pilate had voiced through the medium his important 
statement, viz : that no such person as Jesus of Nazareth was 
ever tried before him as set forth by Christian writers. Rabbi 
Wise no doubt after making the long journey to Jerusalem 
earnestly and truly investigated the matter to learn whether 
the Christian Gospels were correct. This testimony is disinter- 
ested but goes far to prove that these ancient spirits are coming 
to earth for the sole i>urpose of bringing light to mankind who 
have been misled and are groping in darkness, mystified by 
these false teachings. Day by day and Sunday after Sunday, 
according to what is termed the "Apostles'Creed." millions of 
Christians repeat in their religious exercises " Crucified under 
Pontius Pilate," etc., j'et in this nineteenth century, evidence 


which cannot be set aside reaches us, not only from the spirit 
of Pontius Pilate, wlio, above all others, should know the truth 
pertaining to the question under consideration, but from a 
distinguished individual on the mortal plane who unknowingly 
corroborates the spirit's testimony. We can readily infer from 
the investigation by the learned Ilabbi Wise that other claims 
of the so-called Ciiristian religion if fully investigated would 
prove to be myths also. In view of these remarks we leave the 
reader to his own reflections, believing that the key we have 
furnished, is sufficient to unravel the mysteries hitherto 
concealed. — Com pi leb. ] 

Greek Patriarch. 

"Sir: — The vicissitudes of life are groat both in the mortal 
and spirit condition. No more ardent follower of Jesus Christ 
ever appeared upon this planet than I was, but my prospect — 
my hopas— my realization, as a spirit, have all been blasted. 
By what? By the non-realization of wliat I expected. All this 
is siid to think of ; and, far better is it for me to return from the 
spirit world and state my actual realization of spirit life to all 
people, so that none can be deceived. Vain is that hope that 
rests upon another's merits. Cultivate tlie purity of your own 
mortal spirit and rely upon nothing but a determination to do 
riglit. Oh ! 8ir, if I had to-day 1000 tongues, and as many 
transmigrations as the Buddha of old, I sliould ever aim to 
teach tlu! truth and realities of a spirit life as I know them to 
be. Honesty in religion is no proof of its truth. Christianity 
has caused more blood to How — more widows to weep — and 
more children to In; fatherless, than have all other religions on 
earth to-day. I jLsk, can inlinite love conccivedeeiK'r infamy 
tiian Christianity has brought to tliis j)Ianet? Millions on 
millions of ruined souls in tlie after-life and untold numbers on 
I'arth weep, when they rea<'h tlu; finality of common sense .ind 
reason, over what they have reaped from the teaeliiiigs of 
ChristiaJiity. Oh ! my heart is sad to-day. I fi'el tlie weiglit 
of tiie yeai"s that have elaj)se(l since I left the mortal state, and 


would ask mankind to pause and reflect, now ; for the time 
will come Avhen it will be far more difticult to act as a spirit 
than it is now for them to act as mortals. Christianity is not 
from the Jews, but from the Greeks. It is a combination of the 
Platonic and Alexandrian doctrines, with the doctrines of 
Apollonius of Tyana, the Syrian Christ, about thirty-two j'ears 
after the birth of the alleged Christ. Out of these, together 
with tlie forged letter to the Roman Emperor Trajan, from 
Pliny the Younger, A. D. 103, has grown Christianity. Deny 
these facts who can. In the Bi-itish Museum, Library Depart- 
ment, j-ou will find that I, Cyrillus, Patriarch of Alexandria, 
sent a copy of the scriptures, known as the Alexandrian manu- 
script, by Sir Thomas Howe to Charles the First, King of 
England, and that manuscript was transcribed from the 
writings of Potamon of Alexandria, about the year 475, by 
Theela, an Egyptian lady, and outof that transcribed copy, has 
their celebrated Alexandrian manuscript grow'n ; as any one 
will find to be true who will examine into the lilstorical facts of 
the case ; and they are indisputable by the advocates of Chris- 
tianity. I would say in conclusion, let the light of truth shine 
and let it drive away all darkness from the human mind, 
Cyrillus Luchar, Patriarch of Constantinople." 

Cyrillus Luchar was a Greek Patriarch of Constantinople, 
noted for his efforts to introduce into his church the doctrines 
of the Reformed (Calvanistic) churches. He was born about 
loGS in Candia, which at that time was under the sovereignty 
of Venice and the chief seat of Greek scholarship. In 1602 
Cyrillus succeeded Meletius as patriarch of Alexandria. After 
the death of Timotheus, patriarch of Constantinople, he was 
elected his successor by a unanimous vote of the synod. His 
life as patriarch was full of vicissitudes. The Jesuits, in union 
with agents of France, several times procured his banishment, 
while his friends, supported by the ambassadors of the Protestant 
powers in Constantinople, obtained by means of large sums of 
money, his recall. His attempt to Protestantize his church 
created many enemies against him in the Greek Church, and 
in 1638 a sj'nod convened at Constantinople to try him. Ikit, 
before sentence was pronounced upon him, the Janissaries 
arrested him by order of the government, carried him to a boat, 
strangled him and cast the corj^se into the sea. Some friends 
found the corpse and buried it on an island, and ten years later 
a solemn funeral was held at Constantinople. 

In view of the facts connected with the communication of 


Cyrillus wc deem it one of the most remarkable and important 
that has ever come from any spirit yince tlie dawn of Modern 
SpirituaUsm. Tlxe positive identification it aflbrds of the origin 
of the so-called Christian Bible is so nearly perfect as only to 
require such collateral facts as are within reach to render it 
absolute and beyond question. The source and nature of the 
Alexandrian ^Manuscript of the JJritish Museum is so clearly 
stated by the spirit of Cyrillus as to leave not a doubt that he 
had positive knowledge of the truth of his statement in regard 
to Potamon the Alexandrian having been the author of the 
original writings of which the Alexandrian Manuscript was a 
transcribed copy. It therefore becomes more and more clear 
that no man, nor man-god, such as Jesus Christ ever liad any- 
thing to do with the " Holy Bible," as has been erroneously 
supposed and wrongly insisted on. 

Refer to the Encyclopjedia Britannica for the history of the 
celebrated Alexandrian Manuscript which will sliow the ma- 
terial correctness of the comnumication. It is no wonder that 
the giving of that communication was so cunningly resisted by 
interfering priestly spirits through the earlier part of that 
sitting. The same Jesuits who, in the interest of the Roman 
Catholic Church, sought the ruin and death of Cyrillus, because 
he was possessed of the dread secret of tlie entirely human 
origin of the Ciiristian religion, miglit well fear the disclosure 
of that returning spirit. Hence their manifest at tetnpt to prevent 
its being given, or to so couple it with deceptive conununications 
lus to cause it to be discredited. But in spite of all opposition the 
great secret is out and recorded. 

After reading the history of the celebrated Alexandrian man- 
uscript in the KncycloiKedia Britannica, we can readily mider- 
.stand why the Christian critics of the Churcli of Knglaiid in 
this age, seek to conceal the source of tlie Cliristian Bil)le. W!iy 
did not the learned Tregelles tell us how the name of Thechi, 
the martyred Kgyi)tian lady came to be iLSSoclated witli the 
AU'x.-mdrian manuscript, by being placed upon the margin of 
the codex? Who ])laced it there? Why was it placed there? 
\Vlieii was it placed there? Is it there in characters executed 
by a dillerent hand than the body of tlie codex ? Is the ink 
ditferent? Is tliere any ai)pearance whatever of ditrerence in 
the age of the writing of tlie name Theela, and the writing of 
the body of MS. Who was Tiiecla? When did she live ? Wliy 


was she martyred ? Who niartj-red her? Why was she canon- 
ized by the Greek Church? When was she canonized by that 
church? When these most natural questions are answered it 
will appear that, " thatslirewd conjecture " of Tregelles is an 
absurdity ; and that the Latin inscription of Cyrillus is certain 
to demonstration. But apart from these unanswered questions, 
we liave the spirit Cj'rillus coming back and coumiunicating 
through an almost unlettered medium, not only that Thecla, 
the Eg3'ptian lady, transcribed the Alexandrian MS. but that 
she did it about 475, the period which paheographical criticism 
and analj-sis assign to its production, making known the most 
important fact of all that this noble Egyptian lady transcribed 
that manuscript from the writings of Potamon. It is hardly 
possible, if Spiritualism be true, tliat the spirit of C^'rillus should 
not have met the spirit of the canonized Egyptian Thecla and 
thus learned bej'ond all peradventurethe nature of the writings 
that the latter transcribed. Those writings were, then, undoubt- 
edly those of Potamon. 

In view of the fact that Cyrillus, in his Latin inscription on 
the codex, mentions that Thecla lived shortly after the council 
of Nice, and that she transcribed Potamon's writings, we can 
readily understand the cause of her martyrdom. She knew 
that which the Roman Catholic priesthood could not afford to 
have the world know, and that was that Potamon was the 
author of the teachings that they had corruptly attributed to a 
deific man called Jesus who had nothing whatever to do with 
then*. Thecla, the learned and noble woman, paid the penalty 
of her erudition with her life. 



A Latin Grammarian. 

"My J5K.ST (iKKKTiNO TO vou :— Wlieii liere, iti mortal life, 
I wjis known an Quintillian, the grauunarian, and lived at 
Kotne from about A. 1). 40 to A. D. DO. I was the master and 
teacher of Pliny the Younger ; and it is by his invitation that I 
urn here to-day, I am glad to bear witness to the truth. I was 
u teacher at Rome at the time when there Avas not a single 
man of any education but that was engaged in mailing prosi'- 
lytes to some religious views of his own. All of their religious 
views had a pantheistic tendency," In fact Pantheism had set 
men cra/y, each and every one desiring to add another god to 
his household idols. In such a state were the religions of my 
day. In regard to that ceU'brated ])ersonage, Avhom the Christ- 
ians claim once lived in Judea, tliere was no account of such a 
personage in my day; nor have I been able to find a single 
honest, iwibiased s])irit, in hisor her religious views, who knows 
aught of Jesus Christ. Another thing that occiu-s to me in 
relation to the story of Jesus. It is my clear and positive 
conviction that the real Jesus was A])ollonius of Tyana. 
AVhile in mortal life I saw Aj)olloniiis, I was young then, and 
I lieard him speak at Antioch. He preached the very same 
sermon or nearly so, that is called Christ's sermon on the 
mount. Ik'ing young then I thought his sermon wonderful, 
but when I had grown older, and had seen other philoso- 
piiers at Konu% I heard from them just as much truth 
expressi'd mort' clearly and in A'wer words tiian ever fell from 
tbe lips of .Apollonius. 1 am also clear in this, that the cross 
has been the syndiol of various countries and religions since 
tiie days of Ranu'ses 1 1., of l^gypt. There is not a single lile, 
form of baptism, ceriMiiony or prayer but wliat has been stolen 
almost bodily from China or India, which any traveller in 
tliose countries can see for himself. As the ancient ])hilosoi)liers 
only taught as nuich truth as they could conceive, so you 
should «'xamine everything submitted to you bytiie light of 
reason and analogy. Jf you do this no Cliristian teacher will 
<lare to <leny the facts which we sjiiiils are bringing forward, 
from day to day, 'i'iiese spirit voices will make all false religions 


bow at the shrine of eternal truth. Tlii.s will tiiiish my 

Refer to the Enoj'clopiedia Britannica for account of Quin- 

It Avas this amiable and accomplished Roman whose spirit 
returned and, through a medium communicated the important 
facts Avhich we have given. But for that communication we 
should never have heard of sucli a person. It would seem from 
his communication, that ho was neither born in Spain nor in 
Rome, as has always been supposed, but in Syria, as he sa^'s 
that when quite young he, at Antioch, heard ApoUonius of 
Tyana preacli, and this before going to Rome where he heard 
the transcendent oratorj'' of the Roman philosophers. His 
mention of the fact that he came at the invitation of his 
old friend and pupil, Pliny the Younger, very fully accounts 
for his finding his way to us, Pliny already having com- 
municated several weeks before. If this communication 
is genuine and to be relied on, then it is very clear that 
nothing was known of such a historical personage as Jesus 
Christ or Jesus of Nazareth, as early as the middle of the first 
century of the so-called Christian era. It is equally clear that 
although the learned Quintillian has been in spirit-life for 
eighteen hundred years, he has never met a spirit who knew 
aught of Jesus Christ. His opinion that the real character or 
heroof the Christian story was ApoUonius of Tyana, he having 
heard that remarkable man preach, is most significant ; and 
his testimony that the Sermon on the Mount, is substantially 
plagiarized from the i^reaching of ApoUonius, leaves no reason 
to believe that there is anything original in the Christian 
scriptures, especially so far as its ethical and doctrinal features 
are concerned. It would seem equally clear that the cross, the 
forms, ceremonies and church ordinances, practiced and 
reverenced by Christians, are not original, but borrowed from 
the religions of China and India, through Egypt after the 
reign of Barneses II. one of the greatest sovereigns of that 
country (l.SOO B. C). Truly, in view of such si^irit testimony 
as this, " These spirit voices will make all false religions bow at 
the shrine of eternal truth." 


JUlilUS liUClOS FLtOl^US. 

A Roman Historian. 

" I (iKKirr vou, SIR :— My mortal life came to an end about A. 
T). i;>0. Jn the time when I lived on earth all was confusion. 
Mankind was struggling for more light. The spirit of progress 
was strong, but it afterwards became buried beneath Christ- 
ianity. To that religion we owe the long dark night of mental 
slavery. Tiiis religion was in its infancy in Home, in my day ; 
but I think I can truly affirm from what I positively knew, 
that not only did the man called Jesus Christ never live, Init 
this — that none of his apostles, so-called, were known of at 
Itome when I lived there. I was engaged in writing a history 
of the Roman emperors at that tin:e, and all sources of infor- 
mation were open to me, so tiiat I could investigate all existing 
evidence and write a correct history of what I had taken in 
hand. Only a portion of my writings have been preserved and 
are in existence to-day. Tlie reason of this was tliat there 
were three pages devoted to denouncing the Christian religion, 
wliich were condenmed and destroyed l)y a ixvpe calle<l I'rban 
IV., I tijink. Tiie Cliristian popes were cuiKiing, but enough 
hanesc ip.'(l their destroying powt-r to prove that their religion 
is founded on mythology, and tiiat there is no sf)-called revela- 
tions in fh ' Christian scriptures that have not been taken from 
worksantedating tiie time of Ciirist. The so-called revelation 
of Jesus lias nothing new in it. It contains nothing that was 
not known to the ancients before tha' time. So much in 
relation to my mortal knowledge. I will now tell you that in 
tho spirit life, I tlnd that the ancient j)ai:an idolater has ;i better 
o|)p()rtunity to jiroirressas a spirit than a bigoted and self-wiiled 
Ciiristian. There are millions of Christian spirits in spirit life, 
many of whom know that their religion is a fraud, and yet 
will not acknowledire it to be so. They s<'ek to ke»p up tiiat 
mental slavery in spirit life which they maintained when here. 
The difficulty in th<' way of reforming these spirits is, that you 
an> constantly sending fresh additions to them to swell tlieir 
ranks. So long as this statt' of affairs continues, yoii must not 
wonder at the snirituiil d.irkness that overshadows mankin<i. 
The enemies of truth th:it you meet here on the mortal j)!aHe 
are as ni)thing compand to the infinite number of spirits tliat 


are contending against you on the side of life. But all that 
a true progressionist can do is to fight the good fight for truth 
here, and then become translated to spirit life as a missionary 
on the other side. In this work you cannot fail to attain 
infinite happiness. My name was Julius Lucius Florus, a 
Roman historian. I was in the height of my work about 
A. D. 12.5." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Florus. 

We feel assured that our readers will not begrudge the si)ace 
we have given to this account of Florus. The remarkable 
analogy existing between the spirit account of himself and the 
fragmentary facts which have been iiermitted to come down to 
us concerning him, constitutes a most important proof of the 
power of spirits to return and correct the historical, as well as 
the religious errors of the past. This communication fully 
confirms Joubert's conjecture which will be found in the 
account of Florus written fortheNouvelle Biographic Generale 
as to the fact that but one and not three Floruses wrote con- 
cerning Roman history. The name of that Florus was Julius 
Lucius, and not either of the names that have been attributed 
to him. Here we have another historian, writing at the very 
time when Christian theologians claimed that the Christian 
Scriptures were being composed, and who had access to all 
sources of information of that period, who declares that there 
was nothing then extant in relation to any man Jesus Christ 
or his alleged apostles. He admits that the religion that after- 
wards was called Christianity, was then in its infancy at Rome, 
but its Scriptures had no existence then. He says that iie 
devoted three pages to denouncing the Christian religion, which 
was then taking shape, and for that reason a part of his 
writings were destroyed by one of the popes, he thinks by 
LTrban IV. The Roman Catholic Church authorities, had a 
much better reason than that for destroying or mutilating tlie 
writings of Florus, and that was the fact that there was no 
reference in them to any of the events which are claimed as 
historical in the Holy Bible. To get rid of the damning fact 
that there is no historical basis for their theological fictions, 
the Christian priesthood have been guilty of the heinous crime 
of destroying nearh^ all trace of the concurrent history of tlie 
tirst two centuries of the Christian era. What little of it they 
have permitted to come down to us, they have so altered and 


changed, as to destroy its historical value. Tlianks to benefi- 
cent and all powerful spirits the way is rapidly opening to 
restore to the world, the knowledge whicli those religious 
bigots thought they had forever destroyed. Jiut precious 
testimony is that truly, when Florus, the Roman historian, 
returns from spirit life, and attests the fact that religious 
bigotry is as rife in spirit as in mortal afl'airs. He speaks truly 
when he says that state of aflairs must continue, so long as we 
continue to manufacture religious bigots, and send them to 
swell the bigoted spirit hosts. No greater curse ever scourged 
humanity than religious bigotry. 


Roman Pontiff. 

*' Good DAY, MY son: — I was known wlien here as Urban 
VIII., and 1 want to say (liis, tliat as a Tope and liaving been 
educated lully in Catholicism, I am able to give facts in regani 
to tbe mingling of paganism and Christianity. As Tope 1 took 
from tiie Pantlieon at Home, 4-30,000 pounds of Ijronzes to deco- 
rate St. Peter's at Rome, and tlie l)ronzes were used witii little 
if any alteration in their ornamental designs. Tliere you may 
Hce the gods of anti(iuity converted into tlie Christian saints. 
Let those who have charge of tliat editice deny this if they can. 
To my certain knowledge most of the churclies at Home are 
built on the ruins of heathen templesand of the material of the 
latter. Christianity has l)orrow('d evervthing from paganisni ; 
and there is no Catholic priest who holds any olliee of <'()use- 
(pience in the ('atholic; Church who docs not know t he common 
identity of a ci-rcmony of the Eleiislnian mysteries in (ircece 
and tlie Lord's Supper. They will not admit this as mortals, 
but there will come a time to them in the spirit life when re- 
morse for their untruthfulness will lash them into giving the 
truth. ' Why,' ask these milk and water people, 'do you so 
roughly attack Christianity?' Because it claims for itselfdivine 
])owers, and it has none. There is oidy one religion, and that 
is the religion of reason. There never was a spirit on this ])lanet 
that in the end will [»osse.s.s any more power than another. So 

AQUILA. 123 

they can rely, that each one will get their just deserts exactly. 
You can make the road long and tedious, or you can have the 
light. It is for you to choose, both in the mortal and the spu'it 
life. I will close by saying, I hope for the success of truth and 
the banishment of error." 

Refer to Chambers' Encyclopfedia for account of Urban VIII. 

Tbere are many points of great interest and importance in 
the communication of Urban. His emphatic testimony to the 
fact, that Christianity is only another name for paganism, is 
one. But of especial interest is the declaration, that in St. 
Peter's at Rome, the bronze statues of the Greek and Roman 
gods now figure as the Christian saints, where some of them 
were placed by Urban himself. Not less significant is the 
declaration, that the ceremony of the Lord's Supper is identical 
with a ceremony performed in the Eleusinian mysteries, and 
that the Bishops, Archbishops, Cardinals and Popes of the 
Catholic Churcli, have always known this great fact. 

A Cappadocian Philosopher. 

"I have been set down in history as a Jew — Afterwards as a 
Christian. There has been a great mistake. I was neither a 
Jew nor Christian. I was a Cappadocian, and they say I wrote 
a Greek version of the Old Testament. I did nothing of the 
kind. I combined extracts from the alleged teachings of the 
God Apollo with certain alleged facts in relation to Jove or 
Jeliovah, but how these men succeeded in tacking ray name to 
a Greek Testament I have been unable to find out even as a 
spirit. I lived in 12S A. D., and kept philosophical schools in 
certain portions of Judea and Cappadocia. In those schools I 
taught a mixture of Egyptian, Grecian and Judean doctrines, 
by which I gave great offence to the Jews, and on being sum- 
moned before a Jewish tribunal refused to recant anything that 
I had taught. The Jews, in consequence raised a sedition, and 
I was put to death by the Romans to appease them. But, as a 
spirit, I am no hotter or worse off for having taught my theology 
than the Jews for teaching the doctrines of their Jehovah ; or 


the Christians for establishing the rehgion of their myth-god 
Erroneous teachings are not immortal. It is true that some are 
longer lived than others, but they all die of the dry-rot. Killed 
in the end by "old Father Time." Good and kind actions form 
the incense that is eternal in its freshness, and wafts the spirit 
who performs those actions upward and onward toward the 
great Inrtnite. My name was Aquila — no Jew nor Christian, 
but a Cappadocian philosopher." 

Refer to the Biographic Universelle for account of Aquila. 

Who can read that communication from the spirit purporting 
to be Aquila, and tiie accounts that have conic down to us 
concerning him, and not be imprcascd with the identity of the 
connnunicating spirit? No one has attempted to tell us, what 
was the manner or time of Aquila's death. He, however, 
explains it. He was neither a Jew nor Christian, but a Greek 
teacher, of a mixture of the doctrines of the Egyptians, Jews 
and Greeks, which were so olfensive to the Jews, that they 
compelled the Roman authorities to put him to death to stop 
their seditious commotion. Is it not }nost encouraging to know, 
that the lost or concealed facts of ancient history, are being 
brought to light by tliese ancient philosophers and learned 
men of old, even at this late day? 

A Grecian Statesman and Orator. 

" Wri-l, siu :— You have, I think, a paper among you Spirit- 
ualists called ' liight for All.' That ought to be my salutation. 
in mortal life I was an orator, also a writer, and I wrote against 
the Christians. >«ow when a man writes against anything it 
is a proper (juestion to ask: What are your retusons for doing 
."^o? Ill my case tlu'y may be set forth under three heads. First, 
iM'causo I knew tlu're was no learned (Miristian but who nuist 
have known, on investigation, that th(> religion called Christian 
is but a diii.lication of the Kleusinian myst<'ries, ;ui(i that tlioso 
mysteries emhody every dogma set forth by the Christian 
l)riests. Secondly, because I knew that these mysteries were 
remodeled by Aiuinonlus Saccas, and that the doctrines that 


the Christians were teaching jvere not the doctrines of their 
Jesus, but were the teachings of Amnionius Saccus ; and were 
Therapeutic doctrines. Thirdly-, Theodotius, a Christian em- 
peror or Pope, after my time, had 27,000 rolls of pajjyrus 
desti'oyed that contained the very doctrines that prove tliat 
those mysteries of ancient Greece were the original parent of 
the Christian religion. Fear was predominant — truth was not 
considered then. Spies and informers were set to watch your 
houses at all hours of the day or night, and if they could catch 
you reading anything contrary to the prevailing faith your life 
had to pay the forfeit. I have nothing to do as a spirit with 
those who were in tiiis bond of iniquity, when I was in mortal 
form ; but I tliink it is no more than my duty as a spirit to 
enligliten you as to the acts of priestly forgery in my day. 
Tliere are three things that govern a spirit's happiness, as far 
as I liave learned — love, charity, and justice to yourself. You 
sit in judgement upon your imperfections and becoming en- 
lightened seek to correct tliem through your own inward 
consciousness of wliat is best for you. I lived about 220 A. D. 
They have classed me as an Ebionite Christian. To define my 
true position I can come no nearer to it than to say I was Avhat 
you are — a Spiritualist, to all intents and purposes. As it is 
li:ird to express our ancient names through the medium I will 
spell mine as one of the versions of the Old Testament was 
attributed to me ; but it Avas a forgery. I had nothing to do 
with it. It was Lysimachus, who lived at Constantinople about 
A. D. 270 who was the author of that version." 

Refer to the Nouvelle Biograjihie Generale for account of 

Here we have another spirit returning and correcting the 
historical account of himself. He says he was not a Jew nor 
a\ Ebionite Christian, nor yet a Pagan, but a Spiritualist, and 
t'.iat he wrote against the Christians. There can be little doubt 
he was a Theraiieutic follower of Ammonius Saccas, and if not 
himself initiated in the Eleusinian mysteries, had learned from 
tlie writings of Annnonius Saccas the facts that he sets forth. 
Truly, the key to the mysteries of all religions has been placed 
in our hands from the spirit world, and secret chamber after 
secret chamber is being opened with it never to be closed again. 
We deeply regret that time and space will not admit of a 
more extended notice of this undoubtedly genuine and truthful 


A Roman Geographer. 

" I wa«? a geographer, and lived at the time it is said the Christ- 
ian iSaviour lived. I travelled in and examined many countries. 
Tliere wa.s none of those countries but what had their Saviours 
at that time. I think that the tendency of religion was then 
from the old to the new, but I cannot say that the new was an 
improvement on the old. It had, to me, more the appearance 
of retrogression than ])rogression. I cared not for religion, but 
valued truth wlicrcvor I found it. What was good in religion 
I accepted ; what was good for nothing, or invented by ])riests, 
I had nothing to do with. There was one thing that embraced 
all my religion, and that was my conviction that God was the 
universal life and that I was but one expression of that life. 
Therefore, I did not fear tlie consequences to myself. I knew 
I would get exactly what I deserved. When I became a S4)irit 
I found that action, with a real purpose for improvement, is 
tiie motive j)()wer to spirit proi^ression. In spu"it, if you stand 
and bewail your fate, you sutler tiie same as you would as a 
mortal, under that mode of sei'king happiness. If you are up, 
active and doing, tiien the spirit life is a life of happiness. I 
met with one strange thing in my travels, and that was the 
fact that the godch'ss Diaiui, A. I). 44, was worshipped as the 
prevailing (!od at Antioch, and that there were no ('liristians 
there at that time. I spent thre(> months there, and found none; 
and I know that neitlier at Antiocii, nor at Kphesns, nor at 
Atii(>ns, nor at Rome was there any person who knew anytbing 
about the man called Paul, at that time. As a spirit, I liave 
investigated the sultject, (o find who this Paul was, and 1 found 
him to be none oilier tiian ti\e("appadocian Saviour, Apollonius 
ofTyana. Apollonius lias told me himself, in spirit life, tiiat 
he wrote the so-called Christian l']pis(les to his followt'rs. T ask 
no man to accept this because it comes from myself, but I know, 
as a spirit, that it is true ; and if it is not found out to ix' so in 
this gineration, it will lie in tb«' next. I died about A. I), (id. 
I was a native of Spain, at that time a province of the Roman 

Refer to Smith's Dictionary of (Ireek and Roman Riograpliy, 
for ai-foiint of Ponipoiilus Mt'Ia. 
Thus t -^lilies anotlicr spirit, a noted writer who lived and 


thoroughly observed and investigated all subjects of general 
interest during the very time that it is said that Jesus, the 
Christian Saviour, was on the earth, and that related to the 
scenes of his fictitious efforts. Especially did he note the 
matters relating to the religions of the various countries in 
which he travelled and of which he wrote. He tells us that as 
late as 44 A. D., he spent three months at Antioch, where tlie 
goddess Diana was the only deity worshipped and that there 
were no Christians there at that time. He testifies equally 
positively that he knows that, when he lived, there was no one 
at Antioch, Ephesus, Athens nor Rome, who had ever seen or 
knew anything about the man named Paul. Now it will be 
remembered that the first mention made of Paul, as a historical 
character, is in the book called "The Acts of the Apostles," 
Chapter VII, 58. It is not said who he was or why he is there 
introduced. This is exceedingly strange if Paul was truly a 
historical character. From that time he is made the central 
figure of what is called the Xew Testament, Jesus himself being 
put in the shade by him. He is first made to figure as a terrible 
persecutor of Christians. Why no mention of any Christians 
as existing at that day, nor of Paul their terrible persecutor, 
was made by contemporaneous writers, no Christian writer 
has ever explained. Miraculously convinced of his error, as is 
alleged in " The Acts," Paul became the foremost Christian in 
the world, not even excepting St. Peter, the rock on which the 
Christian Church was built. In Chapter XIII, of The Acts, 
verse 1, it is said : " Xow there were in the church that was at 
Antioch certain prophets and teacliers * * As they ministered 
to the Lord, and fasted, the Holy Ghost said, separate me 
Barnabas and Saul, for the work whereunto I have called 
them." This was the source of Paul's authorization to speak 
for the Holy Ghost. If there was no Christian Church in 
Antioch at that time, then the Christian mission of Paul is 
without supijort. The spirit of Pomponius Mela says that there 
was no such church, as late as 44 A. D., at Antioch, and his 
statement being in accord with contemporary history, is un- 
doubtedly true. But still more significant is his statement tliat 
no person at Antioch, Ephesus, Athens or Rome ever iieard of 
J'aul, who is represented to have figured so prominently, at the 
time when he lived and wrote, in those centres of religion of 
that period. 


CflJ^Dlflflli STEFAflO BOHQIR. 

"Good day, sir: — My name wa3 Stcfano Borgia, Cardinal 
at Rome, from 180G to 1810, and died in Lyons, France. Tliere 
is one thing before ■which everything else must bow, and that 
is truth. Any rehgion — no matter what its power may be here 
— if not founded on trutli, in the spirit life must fail. The 
atonement of the Roman Church is approaching, and its power 
will go down in a night of blood. As I can see this with a 
spirit's eyes, I feel it my duty to say that those persons or 
characters spoken of in the New Testament never had an 
existence, and this is well understood by us priests. I was the 
leader or head of tlie Catholic Church at Rome, at the time of 
the entrance of the French into that city. The tirst and 
principal thing done was to hide all the works of the Latin 
Fathers. Why? Because Ciiristianity cannot stand the blazing 
light of the originals when placed in the hands of scholars and 
free-thinkers. A child could almost see how the Epistles hav^e 
been interpolated and clianged to suit the views of the writers, 
and the foolish ceremonies these writers are advocating, show 
this. They fight about tlie communion ceremony — whether tliey 
sliould use water or wine— whether the bread was tlie real body 
or Christ or not. Tliere has been more bloodslied, more spirit 
damnation on account of tiiese follies in regard to these cere- 
monial laws than on account of all otiier things put together. 
This communication is yours for the cause of truth." 

Refer to the American Cyclopjedia for account of Cardinal 

The importance of this communication may be understood 
from the fact that the learned Cardinal Borgia made it his 
especial business to collect the manuscript evidence of the 
writings of the Fatiiers of the Christian Church, and all that 
related to the anterior religious .s^-stems of the world. He 
therefore no doubt tells the exact truth in relation to the fact 
that the Roman Catholic Church could not aflbrd to have the 
manuscripts of the Ciiristiaii fathers fall into the hands of 
tlie learned critics of the beginning of the present century. 
What the Roman Hierarchy were able to secure from the 
French in lso;{, is likely to become the world's pr()i)erty through 


the confessions and admissions of returning spirits, wlio can no 
longer bear tlie load of guilt of concealing tlie trutli from tlieir 
mortal brethren. To these spiilts we say, come one, come all ! 
It is not yet too late for you to win the tlianks and sympathy 
of awakening humanity. 

Bishop of Nicomedia. 

"I SALUTE YOU WITH MY BEST WISHES: — It is astonishing 
to me in one way, and yet not in another, when, as a spirit, I 
look upon you mortals and see you in this liberal, enlightened 
and educated age, bowing before the superstition that sucii 
men as myself, during our mortal lives, endeavored to perpet- 
uate for our own benefit. I do not believe that there were, at 
the Council of Nice, three persons present who believed in the 
truth of what was set down. If tliere were, it Avas on account of 
their ignorance. There was one thing that took place there that 
I think has not been recorded for the benefit of humanity. It 
w;is agreed among the bishops there assembled, to destroy all 
books that threw any light upon the mythological origin of 
the Christian religion. Tiie result of that agreement, it is easy 
for you to estimate, since you have been receiving these com- 
munications from the spirits of the priests who flourished in 
that day and since ; as you must have seen for yourself that this 
has been carried out as thoroughly as possible. I cannot even 
plead in my own favor tliat I agreed to this through ignorance. 
I was governed by the desire for earthly advancement. In fact, 
one-half your priests, ministers and bishops, are to-day mate- 
rialists at heart, and they only advocate the Christian religion 
because it is popular, and yields them a happy temporal condi- 
tion. Even in my day we resorted to bibliomancy to decide 
questions of church policy. That is, we opened at one page, 
then at another, reading the first verses our eyes met, and by 
that means decided who should be bishop and who not. But 
this was only subterfuge to cover the real object, for tlie priest 
who had the most gold to pay to the bishops, bought the best 
bisliopries. I will add, there Avas at that time nearly one 
hundred difterent versions of the gospels, so-called, and each 


writer interpreted them to suit himself, as did the bishops like- 
wise. Therefore, enlightened persons, to-day, must be fools to 
follow the teachings of such dishonest barbarians as we were. 
If this communication causes one pers(m to reflect on what I 
liave said I am amply reixiid. I was Caracalla, Archbishop of 

liefer to McCIintock and Strong's Cyclopredia of The(jlo!^ic^d 
Literature, for "Bibliomancy." 

Here we have a spirit returning, and testifying not only tliat 
bibliomancy was practiced by the Christian prelates of his day, 
himself included, but that it was only a subterfuge of Christian 
prelates to barter away bishoprics for gold, and to conceal tlie 
vile and corrupt object of those in authority as Christian 
prelates. Still more than this, that in the Council of Nice, it 
was agreed among the prelates there assembled, to destroy all 
writings that could show the mythological origin of the Christ- 
ian religion. A pretty religion this to dominate the interests 
of humanity here and hereafter. We do not wonder that this 
spirit should feel contempt for the sujxTstitious veneration of 
such a religion in the light of modern civilization and progress. 
How long? Oh ! how long, must humanity be governed 
through superstitious fears? How iniixn-tant are these spirit 
disclosures of the soul-deba.sing origin of a religion, impiously 
tauglit in tiie name of the great God-soul of the universe a.s 
infallible truth ! 



A Greek Theologian. 

" My best greetings to you :— There is only a fragment of 
my mortal life now extant. I travelled through almost all the 
countries at that time accessible. My life was an eventful one. 
1 am set down in history as a converted Jew, when in fact I 
was not a Jew at all. I was a Greek, and lived in Athens. As 
I travelled over alf those countries, I found the idea of some 
God saving the people, who was to be born into mortal life, or 
in fact, as the speaker said, to-day, a reincarnation of some 
older God or Gods who would effect this. And upon this 
tradition the Christians have interpolated the small fragments 
extant now of the works of my mortal life. In reality it was 
nothing more than the teachings of the pupils or disciples of 
the Alexandrian school going out and spreading this idea, 
which they received from India through Apollonius. This I 
positively know to be the fact, because I talked with them, and 
was initiated in some of their secrets myself. But I found that 
a great deal of it was lost, and while they had some sound 
nioral and philosophical thoughts, they had only one object in 
view as the basis of their teachings and that was to gain power. 
At the time I lived — A. D. 170 — there was a great desire to 
gather together these traditions, and to gain possession of 
ancient manuscripts, in order to patch up a new religion, out of 
the old ones. At that time, it was a fight between the power 
of learned scholars and the power of pagan priests. The 
priests bitterly opposed those who were regarded as learned 
men. My name was Hegesippus. You will find me mentioned, 
if anywhere, in Tichcndorf's writings, who was one of the best 
scholars in New Testament matters among modern authors." 

Refer to MeClintock's and Strong's Ecclesiastical Cyclopaedia 
and Nouvclle Biographic Generale, for account of Hegesippus. 

Such are the meagre biographical accounts of Hegesippus 
whicli may be found in the references. That there is hardly a 
trace of truth in what has come down to us regarding him 
seems very certain. Tliat he was not a Jew, his name clearly 
indicates, it being evidently Greek. He tells us he was not a 
Jew, but a Greek ; that he travelled over all the countries then 
accessible to him ; that everywhere he found the theological 
idea of some God saving the people that was to be born into 


mortal life, or the reincarimtion of some okler CJod who would 
effect this; that in his writings he mentioned this fact; and 
that this was the ground for Eusehius interpolating the above 
cited forgery in his reference to liim and his work. Further 
tlian this lie tells us that this theological idea was especially 
promulgated by the Alexandrian followers of Apollonius in 
accordance with the Indian theology brought from India b^' 
Apollonius. The spirit tells us that lie knows this to be so, 
from the fact that ho had conversed with him about it and was 
himself initiated in some of their secrets. Even at that early 
day the spirit tells us that a great deal of the teachings of 
Apollonius was lost, and their only object seemed to be to gain 
power. The spirit also tells us that in 170 A. I)., when ho 
lived, there was a great desire to gain possession of ancient 
manuscripts, in order to patch up a new religion out of the 
old religions. There is little doubt that Ilcgesippus was one 
who attempted that very thing, and that his Mork designated 
by Eusebius "Memorials of the History of the Church," wtis 
a compilation of those ancient manuscripts, most prominent 
among which was the Hindoo manuscripts brought by Apollo- 
nius from India. The ivft'ivnce of the spirit to Tischendorf's 
writings as the most likely i)lace to find mention of him, is not 
the least significant feature of his communication, as it indicates 
that s])irits are fully ai)pris('d of what is going on here on 
earth after their dej)arture to the spirit life. That tlie work of 
Hegesipjius (juott^d by Eusebius was not jireservi-d after it was 
used by ]'>iisebius to suit himself, sliows that that fraudulent 
writer and forger of Christian e\i(lence could not afford to have 
it conu' dowji to us, as It would, biyond all (piestion, have put an 
end to the fraud he labon^l so liard to perpetuate. It will be 
remenilxred that Apollonius, in his communication given 
weeks before, stated the fact that Hegeslppus liail coi)ied liis 
version of t lie Hindoo gospels and eplntles into tlie Samaritan 
tongue, from wlilch copy of Hegeslppus, Tlphilas, bishop of 
the (Joths, had translate<l the " Co(b'X Argciiteus." AVe 
regard this communication as genuine and autluiitic, and 
highly imj)ortant, as cumulative evidence of the fact that 
Apollonius, and not Jesus, is the real object of Cliris(l:iii wor- 
slilp. And yet thisCJreek heathen has Ih-cii niMdc a saint by 
the JJoman Catholic Church. 


A Catholic Bishop. 

" I AM HERE : — You may succeed for many years in keeping 
back the trutli, but a time comes when that which is hidden 
must be revealed. I was a bishop in the fourtli century. I was 
also a writer, and I translated a set of gospels and epistles from 
the Samaritan tongue. They are now in the Univei-sity, at a 
place called Upsal, and they are called the Codex Argenteus. 
It was written on what are called silver tablets. In truth, the 
fact is that I copied the gospel and epistles of Apollonius of 
Tyana, not originally written by himself, but brought by him 
from Singapoor, India, in Asia. That is he wrote versions from 
tlie originals hiniself, but these teachings of Apollonius bore, 
not the names that the Christians have given them. I used the 
names that the Christians wished to have at the head of their 
different books. I was paid well for doing this, and managed 
to gain great popularity and preferment by it, on this mortal 
plane ; but my condition as a spirit has been one of torture. 
And know this ; there is an influence amongst progressed 
si)irits tliat forces all evil-doers back here to confess their sins, 
and show just where tliey lied and where they told the truth. 
This they are obliged to do finally, although they may defer it 
for a long time. I have stated here, as a spirit, exactly what I 
did as a mortal, hoping that it will bring out the truth. I am 

Refer to Nouvelle Biographic Generale, Feller's Historical 
Dictionary and Historical Dictionary by jSIenard and Desenne, 

We have given here several references as to where may be 
found, (as they have come down to us) the historical facts, 
relating to Ulphilas and his Bible, in order to enable the reader 
to appreciate the unprecedented importance of that comnumi- 
cation. We cliallenge the Christian priesthood and clergy, as 
well as all who believe in the truth of the Christian religion, 
to successfully question the truth and authenticity of the state- 
ments embraced in that communication. If they cannot do 


this it simply remains for us to insist tliat this spirit has spoken 
only llie trutli in rogard to the source from ■which he derived 
his liible, or rather the cojiy of it, from which he made his 
translation. Tlie spirit of Ulphilas testifies positively to that 
fact, and not only declares that the canonical gospels and 
epistles are identically the same as those written by Ajwllonius 
of Tyana, after the IJrahaminical Gospels brought by him from 
.Singapoor, but at the instance of the Christian hierarchy, he 
in the fourth century translated them from the Samaritan 
original of AiM)llonius, changing the naines according to the 
wishes of his Christian cmi)loyers. It was for rendering this 
detestable service to the Christian hierarchy, none of whom 
were competent to translate the Samaritan originals of the 
books they sought to steal to consummate their selfish purpose, 
that Ulphilas, the poor and comparatively unknown reader in 
the Roman Catholic Church, was advanced to the dignity of 
a bishop, a promotion hardly paralleled in the annals of 
priestly advancement. "NVe will only notice one more fact in 
his remarkable connnunicat ion, and that is that sooner or later, 
every consecrated error and falsehood Mill have to be disclosed 
by returning spirits; and this, because the spirit friends of 
truth, justice and right, liave at last ac(piired the power to 
compel it. 


A Grecian Priest. 

"I SALUTE YOU, SIR: — Whether my name is recorded in 
history I care not ; nor do I care whether it is disputed that I 
ever lived ; but I know tliat I do live as a spirit, and what is 
more that I lived exactly at the time it is claimed that Jesus 
lived. Not only that — but it is claimed that I had correspon- 
dence with Christ. Now for the facts. My name was Abgarus. 
I was a priest at Abdera, in Thrace — afterwards a priest in 
Rome, in the reign of Tibei'ius Caisar. I held correspondence 
with a Jewish priest who lived, at that time, in Jerusalem and 
M'hose jiame was Jesus Malathiel. Tliis correspondence was 
taken advantage of by Felix, bishop of Urgel, in Spain, in the 
eighth century, in the time of Charlemagne, and was used by 
Christians after that time, to prove the real existence of Jesus 
Christ, when no such person existed ; and I had no corres- 
pondence with any other person than I have named. The 
points at issue between myself and this Jesus was whether my 
god Apollo or his god Jah or Jehovah was the older. There 
was at that time proof positive in ancient books then extant, 
that the Grecian god Ajjollo under the name of Bel or Baal, 
was worshipped by the very father of the Jewish religion, 
Abraham, in Chaldea, before he became the so-called progenitor 
of tiie Hebrew nation, and therefore, I won the debate between 
this learned Jew and myself. And concerning this controversy 
some of the apocryphal bcK)ks, thrown out by the Council of 
Nice, contained accounts of my conti'oversy with that Jesus ; 
but the Christians have so mutilated the original argument, 
that it cannot now be understood. They have done everything 
they could to utterly destroy that argument. I have come here 
to-day, to throw what light I could upon this point, and I have 
done it honestly as a spirit. I care not whether history confirms 
what I say or not. I departed the mortal life about A. D. 60. 
This is yours for the truth." 

We have thought this communication worthy of especial 
conunent, in as much as it is especially calculated to show that 
the communications that have been given, and wiiich have 


puriM)rto(l to come from ancient spirits, arc what tlicy claim 
to l>e. We will now give what history says of Ah<z;arus, in order 
to call attention to some most significant points of this aston- 
ishing correction of historical errors. We take the following 
account of Abgarus, from McClintock :uul Strong's Biblical 
('ycloi);e<lia : 

"Abgarus (Abagarius, Agbarus ; sometimes derived from the 
.\rabicAkbar 'greater,' but better from tlie Armenian Avag, 
'gri'at,' and air, 'man,') tiieconnnon name of the petty princes 
(or Toparchs) who ruled at Kdessa in Meso|K)tamia, of one of 
whom tliere is an eastern tradition, recorded by Eusebius, that 
lie wrote a letter to Christ wlio transmitted a reply. Eusebius 
gives copies of both letters, as follows : 'Aligarus, prince of 
Edessa, to Jesus, the merciful Saviour, who has appeared in 
the country of Jerusalem, greeting. I have been informed of 
the prodigies and cures wrought by you witliout the use of 
herbs or medicines, and by the elHcacy only of your words. I 
am told that you enable cripples to walk ; that you force devils 
from the bodies possessed ; that there is no disease, however 
incurable, which you <lo not heal, and that you restore the dead 
to life. These wonders persuade me tliat you are some god 
descended from lieaven, or that you are the Son of God. For 
tins reason I have taken tiie lil)erty of writing this letter to 
you, l)eseeching you to come and see me, and to cure me of the 
indisposition undi-r wiiich I have so long lal»ored. 1 understand 
that the Jews persecute you, murnuir at your miracles, ami 
seek your destruction. I iiave here a beautiful and agreeabjir 
city which, tliough it be not very large, will l)e suflicient to 
suj)ply you witli everytiung tliat is necessary.' 

" To tins letter it is said Ji-susClirist returned him an answer 
in the foiiowitig terms : ' You are hapi)y Abgarus, thus to have 
bi'lievi'd in me without iiaving seen me ; for it is written of me, 
tiiat tiiey who shall see me will not iielieve in me, and that 
tliey who iiave lu'ver seen me shall lulieve and be saved. .\s 
to the desire you express in receiving a visit from me, I nnist 
tell you tiiat all things for wliich I am come must be fultilleil 
in the country where I atn ; when this is done, I nuist return 
to him who sent me. And when I am dejiarted henci", I will 
send to you one of my disciples, who will cure you of the disease 
of which you complain, and give life to you and those wlio sire 
witli you.' According (o Moses of ("horene, IdicdA. I). 470i 
the n|)ly was written i>y tlie .Xpostlc 'i'iiomas. 

" iMiscbJMs furtiier slides thai, aflcr (lie ascension ofCiirisI, 
the Apo>tIc 'I'boiiiMs sent 'l'ii:idd:eus, one of Hie Mvmty. lo 
Abg;ir, who cured liini of Icpro-^y, and <(>nverted him, togctlier 


with his subjects. The documents from which this narrative 
is drawn were found by Eusebius in the arcliives of Edessa. 
Moses of Cliorene relates further that Abgarus, after his couvei-- 
sion, wrote letters in defence of Christianity to the Emperor 
Tiberius and to the king of Pei-sia. He is also the first who 
mentions that Christ sent to Abgarus, together with his reply, 
a handkerchief impressed with his portrait. The letter of 
Christ to Abgarus was declared apocryphal by the Council of 
Rome A. D. 494, but in the Greek church many continued to 
believe in its authenticity and the people of Edessa believed 
that their city was made unconquerable by the possession of 
this palladium. The original is said to have been brought to 
Constantinople. In modern times, the correspondence of 
Abgarus, as well as the portrait of Christ are generally regarded 
as forgeries." 

It is to protest against such Christian forgeries as these in his 
name that the spirit of Abgarus returns, and to state the correct 
facts in regard to his letters to Jesus Malathiel, the learned Jew 
with whom he had the controversy about the antiquity of the 
Jewish God Jah pr Jehovah, It would appear from the com- 
munication that Abgarus was not Abgar, king of Edessa, but 
was a Greek priest in the temple of Apollo at Abdera in Thrace, 
and afterward a priest at Rome in the reign of Tiberius Ciesar. 
It is therefore more than likely that" Abgarus wrote letters to 
Tiberius, as Moses of Cliorene states ; but those letters shared 
the same fate as did the actual correspondence with the Jewish 
priest, Jesus Malathiel of Jerusalem. It would seem that the 
alleged correspondence between Abgarus and Jesus Christ, was 
declared apocryphal as early as A. D. 494 ; or in other words, 

The reason for that declaration was not given nor was there 
any attempted explanation, as to how so recognized an autliority 
as Eusebius, had l>een induced to cite tlie alleged correspondence 
as genuine. It would appear that the Council of Rome in 494 
only declared the letter of Christ to Abgarus as spurious, but 
dill not pronounce the alleged letter of Abgarus to Christ equally 
s])urious. Both rested on the same authority and both should 
have shared the same disposition at the hands of the Roman 
Catholic Church. It would further appear that after the dis- 
crediting of the correspondence in (juestion, no further use was 
attempted to be made of it as atlbrding historical evidence of 
tiie existence of Jesus Christ until Felix, bishop of Crgel, in 
Spain, in the reign of Charlemagne, again attempted to use it 


as authentic historical evidence of the existence and cliaracter 
of Jesus Christ. Now, who was tlie Felix, referred to in tlie 
communication? He was tlie bishop of Urgel, in Spain, in the 
latter part of the eighth and the beginning of the ninth century, 
liefer to McClintock and Strong's Ecclesiastical Cyclopscdia, 
for account of Felix. 

' View all the facts as we may, this communication must strike 
the attention of thoughtful pei"sons as of especial signiticance in 
showing what the so-called Christian religion really is, and 
furthermore it points us to the truth as to this important item of 
liistory, exposing the falsehoods that were built upon the single 
fact that Abgarus had corresponded with a Jew named Jesus. 
It becomes more and more certain that the spirits of the learned 
and distinguished men of the p;tst are perfectly conversant with 
the pious frauds and errors that have been perpetrated in their 
names, and that they have at last found a means of setting 
themselves and the occurrences of their times correctly before us. 


Bishop of Constantinople. 

"I feel odd in coming back here. I come not of my own will. 
I am forced here to tell, in this communication, what I know 
about Christian interpolations, Christian rolil>ery, and Christian 
lying. 1 lived for the sake of popularity. I deceived, because 
it gave me power. J professed a morality that I never jiosstsstd. 
In fact, I was a materialist at tlie l)ottom. I ha<l no liojje nor 
idea of an existence bfvond the tomb, and I thought thelu'st 
thing tliat I could do was to secure physical comforts here. I 
tampered with the books tiiat have bei'U di-scrilied here to-day. 
I substituted names in them that wt-re not in the originals, and 
iVoiii tlu'se books, which taught only ])ure morality, 1 bcipcd all 
I could to destroy tlie id»'a of man ju'rforming iiny good work 
of himself, and to induce ])eople to rely entirely for the atone- 
ment of their sins on Jesus. I also destroyed many vahi:il>le 
i>ooks, for fe;ir sonu" one would discover my fraudulent coiMinct. 
I cniirc-,s i was one of llie principMl |):irtics who placid (lie 
Clirislian Scriptures in their present sliMpe, or very nearly so. 


It is known by every Christian priest, to-day, who knows aught 
of history, that Apollonius was the original Jesus ; and tlie 
pagans in my day, in tlieir answers to Cliristian bisliops, said 
tliat tliose bisliops positively knew they were lying when they 
claimed any other Saviour than the Cappadocian Saviour; and 
charged that, in their artfulness, when they could not destroy 
the knowledge of Apollonius and his teachings they interpolated 
tlie name of Jesus, when by every principle of right the name 
of Apollonius should have been allowed to remain there. If 
you must have a Saviour I do not see why you should not have 
the right one. It is better to build on a reality than on a myth. 
Apollonius, in spirit life, has a noble school of philosophy for 
spirits who desire to be educated. One of the most consummate 
villains that ever lived, and one that has done more to retard 
learning the truth regarding this Christ than any other, was 
Eusebius, for he spent his whole life in interpolating, mutila- 
ting and destroying everything that was against Christianity. 
And the first pope was also guilty of a similar destruction of 
those books. I might go on further, but the power of control 
is exhausted. Sign me Gregory of Constantinople." 

The spirit giving that communication must have been Gregory 
Nazianzen, so-called from the fact that he was a native of 
Nazianzus in Cappadocia. He was afterwards made bishop of 
Constantinople and hence gives himself that designation. See 
account of him in the American Cyclopsedia. 

It is the spirit of this Christian saint and church father who 
confesses that he was forced to come back and testify his 
knowledge of the fraudulent character of the Christian religion. 
It would appear that he was not the self-denying, unambitious 
man that history has described him to be, nor was he the ascetic 
moralist he feigued to be. Even more than this, he frankly 
confesses that he was a materialist at heart, and had no hope 
nor idea of the after-life. Gregory admits that he himself 
tampered with the books described by Ma-Ming, Hegesijipus 
and Ignatius of Antioch, wiio had all conununicated before him 
at that seance — that he altered the names they contained, and 
destroyed many of them in order that he might not be detected 
in his deceptions. It is this Cappadocian Christian who testi- 
fies positively that the Cappadocian Saviour, Apollonius of 
Tyana, was the original of tlie Christian Saviour Jesus. If we 
may credit this spirit, Apollonius is still engaged in his great 
mission of education in spirit life, and is now enlightening the 
spirit world as he did this, by his vastly benevolent labors and 


profound wisdom. Tliat Eusebius was the consunnnate villain 
tiiat this spirit testifies he waa, is very certain from tlieunmis- 
talvable footprints lie has left of his dishonesty and untruthful- 
ness, in almost everything he touched. The first Poi)e who was 
engaged in the same work of destruction of the books from 
which the Christian religion was stolen, to whom the spirit of 
tJregory refers, was Pope Sylvester I., who is described in the 
Nouvelle Jiiographie Generale. 

It is a well known historical fact, that prior to this epoch of 
the so-called Christian era, there was little unity of purpose and 
interest on the part of the Christian hierarchy. Then for the 
first time the present papal f>ower took shape, and everything 
that was opposed to it was relentlessly destroyed or so modified 
as to assist in establishing this sacrilegious usurpation of the 
rights of humanity. It was then that men, wearing the garb 
of the votaries of divine truth, perpetrated falsehoods of the 
meanest and blackest dye, and labeled them religion. Most 
prominent in this work were Sylvester I, and Eusebius, bishop 
of Ciesarea. 



Bishop of Caesarea. 

" I yield under protest. I hate both my mortal and spirit 
life. I acted here, and still do act, a living lie. The prince of 
interpolators, forgers and plagiarists, now inhabits the organism 
of this man before you. Curse you and your book ; but I will 
have, I suppose, to get my name in it. I have fought these 
spirit powers during two long years before they got me here to- 
night. I am fast in the net of truth. I am not (bad though I 
be,) the forger of the passage in relation to Jesus Christ, in 
Josephus. I merely copied it. Justin JNIartyr was the man 
who did that, in his epistle to Antoninus Pius, begging that he 
would not persecute the Christians, on account of the simil- 
arity of the Christian with the pagan God. In chap, ii of my 
Ecclesiastical history, you will find the sentence, as near as I 
can give it through this man, (Curse me if I was not watched, 
I would lie to 3'ou,) that the Epistles and Gospels of the 
ancient Therapeutie, are the Epistles and Gospels of the 
present day. And another thing I was compelled to say in my 
history was, that the Gospel of Jesus Christ was neither new 
nor strange. There is a book extant that will settle this Anti- 
Nicene Library question, and what it is and where to find it 
will be told here to-night by a spirit who will follow me. There 
is no bishop, archbishop, cardinal, nor pope, that has not 
tampered with everything that could throw light upon Christ- 
ianity. It had its origin with, and was founded by Apollonius 
of Tyana, and its principal exponent, or one who did most to 
spread it, according to the manuscripts that I copied from, was 
Ammonius Saccas. I think from my i-eading of them tliat ho 
added the Egyptian (Alexandrian) element to the Hindoo 
originals. That is, he modernized them to suit the Egyptian 
schools of thought. All the Epistles and Gospels are, in reality, 
the creation of the Christian priests. Some were named as 
early as the second century and some not until the fourth 
century." [Here the spirit stopped to say:] "In the first 
place I hate to give this communication." [He was urged 
to do it without reluctance. He answered:] "It is a 
surrender of power. No man likes to give up power." [He 
then resumed his comnumication.] "All the Gospels and 


Epistles of Apollonius of Tyana were in wliat might be termed 
the Syriac-Hebriiic, or Samaritan tongue, and tlie Greek writers 
translated them, in those early ages, to suit themselves. That 
(.'hristianity and paganism were identically the same, can he 
proven very easily by the feiust in honor of Adonis or Adonai, 
which the Christians adopted — that is the Catholic Christians 
— and which is now tlieir Easter festival, and you can see this 
at Rome on any Easter day. It requires very little learning to 
see their identity. The original (if ever there was an original,) 
Jesus Christ was a Hindoo god, known under the name of 
('hristos, or Krishna, the modern way of spelling it, to disguise 
the real truth." According, to documents that were extant in 
my day, this Christos or Krishna, was worshipped in the 
temple of ^lathura on the Jumna, in the days of Sanchonia- 
thon, 1200 years B. C. ; positive evidence of which I think is to 
be found in some manuscripts, of the time of Alexander the 
Great, still extant, '5;^0 B. C. I do not come here to-night to 
confess anything willingly. I am caught in the web of circum- 
stances — trapped by spirits who know more than I do. I have 
confessed only what their power made me confess. I have had 
to do it. You know my name." [We replied, Eusebius of 
C^iesarea. Pie replied.] "I am Eusebius of Ciesarea. Jiut to 
me this is the worst experience I have ever had to undergo. I 
would rather have spent a hundred years in hell than to have 
acknowledged what I have done here." 

At our recpiest the spirit consented to allow us to make an 
api)eal to him to reconsider his past life, as a necessary step to his 
own hap])iness, as well a.s an act of justice to the thousands of 
millions of spirits who liave been kept in darkness, ignorance 
and mi.sery, mainly through his dishonest and untruthful 
inculcations. He heard us with attention and patience, and in 
leaving tiie control, promised to weigh well what we had said 
to him, and to return an<l make known the result. In view of 
thegrt'at iinj)ortanceof that connnunication, we will give such 
facts concerning Eusebius as will serve to give it its due 
weight. Of Eus(.'i)ius, Dr. Larthu-r says : 

" ' I'Jisebius, bisliop of Ciesarea, in Palestine,' says Jerome, 
'a man most studious in the divine scriptures, and togetiier 
with tiie martyr I'anipliihis, very diiigi'Ut in making a large 
collection of ecelesiastical writers, ])ublisiied innumerable 
volumes, some of which are these: Tiie Evaiigelieal Demon- 
stration, in twenty books: Thi' Evangelical Pri'paration, in 
hfleen bodks : Five liooks of Theoplianie : Ten books of Eccle- 
siastical Hi>tory : Chronicle Canons of Universal History, antl 


an Epitome of them : and of the Difference between the 
Gospels : Ten books upon Isaiah : Against Porphyry, who at 
the same time wrote in Sicily, thirty books as some tliink, 
though I have never met with more tlian twenty : Topics, in 
one book : An Apology for Origen, in six books : The Life of 
Pnmphilus, in three books : Several small pieces concerning the 
martyrs : most learned commentaries on the 150 Psalms, and 
many other works. He flourished chiefly under the emj^erors 
Constantino and Constantius. On account of his friendship 
for Pamphilus, he received his surname from him.' 

" Eusebius, as is generally thought, and with some degree of 
probability, was born at Cfesarea, in Palestine, about the year 
270, or as some think sooner. We have no account of his 
parents, or who were his instructors in early life. Nor is there 
anything certainly known of his family and relations. * * 
It is somewhat probable, though not certain, that Eusebius was 
ordained presbyter by Agapius, bishop of Csesarea, of whom 
he made a very honorable mention. He had a long and happy 
intimacy with Pamphilus, presbyter in that church, who was 
imprisoned in the year 307, and obtained the crown of martyr- 
dom in 309. During the time of that imprisonment, Eusebius 
was much with his friend. After the martyrdom of Pamphilus, 
he went to Tyre, where he saw many finish their testiiTiony to 
Jesus in a glorious manner. From thence, as it seems, he went 
into Egypt; where, too, he was a spectator of tiie sufferings 
and patience of many of his fellow-Christians ; where likewise 
he seems to have been imprisoned. And because he did not 
suffer, as some others did, it has been insinuated, that he 
procured his liberty by sacrificing, or some other mean compli- 
ance, unbecoming a Christian. But that is a general accusation 
without ground. No one was ever able to specify any mean 
act of compliance in particular; as appears from Potamon's 
charge in Epiphanius." 

" Agajiius succeeded Theotecnus in the see of Cajsarea. And 
it is the more general opinion, that Eusebius succeeded Agapius 
in 315. This is certain, that he was bishop of Ca?sarea in 320 at 
the latest. After which we can perceive that he was present at 
most of the synods held in that part of the world. He died in 
t:ie year 339 or 340." 

Speaking of Eusebius's Ecclesiastical History, Lardner says : 
" Of all Eusebius's works the Ecclesiastical History is the 
most valuable, but, as it seems to me the least accurate of all 
liis large works, that are come down to us in any good measure 
entire. Some faults may be owing to haste, otliers to defect of 
critical skill, others to want of candor and impartiality For 


our groat author, as well as most other men, had his afTeot ions. 
Ho was favorahlo to some tilings and persons, and projudieod 
against otliei"s. 1. li(^ was a groat admirer of Origt-n ; in wlueh 
ho was in the right. Nevortlioloss, he should not have there- 
fore omitted all notice of ^fethodius, l>ooauso he was Origen's 
adversary. 2. He had a great zt-al I'or (ho Christian religion ; 
and, so far, undoubtedly, ho was right. Nevertheless he sliould 
not have attomi>tod to support it hy weak and false arguments. 
8. Ahgarus's letter to our >^aviour, and our Saviour's lottt-r t<> 
Ahgarus, copied at length in our author's Ecolesiastioal History, 
are much suspected hy many learned men not to l)o genuine. 4. 
It is wonderful, that Eusebius should think Philo's Tlierapoutsi) 
were Christians, and that their ancient writings should be our 
gospels and epistles. (P. 55. I>.) 5. Eusebius supi)osed .losophus 
to speak of the enrolment at the time of our Lord's nativity, 
before the death of Herod the Great, related, Luke ii, 1-4; 
whereas, indeed, the Jewish historian speaks of tiiat made after 
the removal of Areholaus, which is also referred to in Acts v. 
37. 6. Our author does justly allege Jo.sei»hus, as confirming 
the account which Ijuke gives. Acts xii, of the death of Herod 
Agrippa. But whereas Josejihus says, that 'Agrii)pa casting 
liis eyes u|)ward saw an owl sitting upon a cord over his head.' 
Our Ecclesiastical historian says, ho ' saw an angel over hin 
head.' I know not what goo(l apology can bo made for this. 
7. He transcrilx's Josephus' account of Theudas, as confirming 
what is said. Acts v., IM]; whereas, what Joseplius says is 
reckoned to bo a considerable objection against the Evangi'lieal 
History. S. In the Demonstration he transcribes a passage of 
Josephus relating to the wonderful signs preceding the destruc- 
tion of .Jerusalem, and then adds, 'These things ho writes, as 
happening after our Saviour's passion ;' though they did not 
happen till ai)out thirty ,\ears afterwards. To tlie like puri>oso 
in tile Chronicle and in the Ecclesiastical History, j^usebius 
transcribes lurgoly tiiat passage of Josephus, as giving an 
account of tlie signs before the .Jewish war. Concerning this 
matter may l)e seen Josepli Scaliger. !). If the testimony to 
Jesus, as the Christ, had l)een from the l»oginning, in Josepiuis' 
works, it is strange that it shouhl never have been (|Uoted l>y 
any Micient apohigist for Christianity ; and now in tlie begin- 
ning of llie fourth c^'iitury be thought so imj)ortant as to be 
quoted by our author in two of his works, still remaining. 10. 
'I'here is a work, ascrilied to Porphyry, (pioted iiy l'-tisel)ius, in 
till' Preparation, and Demonstration. If tliat work is not 
genuine fas 1 tliiiik it is noti, it was a fV)rgery of his(>wn lime. 
.And tlie <|Uotiiig it, as he does, will Ih' reckoned an instance of 
want of care, or skill, or candor and impartiality. 11. I formerly 


complained of Eusebius for not giving us at length the passage 
of Caius, concerning the Scriptui-es of the New Testament, or 
liowever, of St. Paul's Epistles. But he abridges tluit, and 
afterwards transcribes at length se^'eral passages of an anony- 
mous writer of little worth, concerning (he followers of Art e- 
mon. It may be reckoned somewhat probable, tiiat Eusebius's 
aversion for Sab^'llianisui, and everything akin to it, led him to 
pay so much respect for that author. 12. I add no more a! 
l)resent. Many observations upon this author's works nu\y be 
seen in Joseph Scaliger's Prologomena to the Chronicle. Dr. 
Heumann intended to write renuirks upon the Ecclesiastical 
History ; but I do not know that lie has published them." 

So wrote the learned and pious Dr. Nathaniel Lardner con- 
cerning the famed Ecclesiastical History of Eusebius. From 
what follows, it will be seen he was equally dishonest and 
evasive as to the doctrinal views he entertainetl. Says Dr. 
Lardner : 

" It has often been disputed whether Eusebius was an Arian. 
It may be proper, therefore, for me to refer to some authors 
ujion this question. The ancients were not all of one mind 
here. Socrates, in the oth century, inserted an apology for him 
in his Ecclesiastical History." 

" Among moderns it is needless to mention Baronius, whoso 
antipathy to this writer is well known. Petavius readily places 
Eusebius amongst Arians. Bull vindicates him. Cave and Le 
Clerc had a warm controversy upon this head. Cave allows, 
' That there are many unwary- and dangerous expressions to be 
found in his writings.' 'That he has at best doubtful and 
ambiguous expressions in his controverted doctrine;' 'and that 
he was reckoned to be an Arian by Athanasius, and divers 
others his contemporaries, as well as others in the latter part of 
the fourth century, and afterwards.' Still he says, he did not 
hold the peculiar doctrines of Arianism, Fabricius and Du 
Pin do not much differ from Cave. Valesius, too, was favorable 
to our author. G. J. Vossius says, his works would sutheiently 
manifest him to have l)een an Arian if the ancients had been 
silent about him. Of the same opinion was James Gothofred. 
Tillemont is clear, that Eusebius shovv-ed himself an Arian by 
his actions and his writings. Montfaucon says the same thing 
exactly, and earnestly, and at large argues on this side of tlie 
question ; and that he showed himself to be an Arian as mucli 
in his writings, after the Council of Nice, as before it. As for 
liis sul)scribing to the Nicene Creed, he supposes that Eusebius 
was moved by worldly considerations, and that he did not 
subscribe sincerely. Which is grievous to think ; better had it 


been, that the bishops of that council had never met together, 
than that tliey siioukl liave tempted and prevailed uiwn a 
Christian l>ishop, or anyone elst^ to prevaricate and act against 

Such is the testimony of Christian writers as to the dis- 
honesty, worldliness and unfairness of Eusebius as a writer 
and a Christian bishop. AVe quote farther from Snuth's Dic- 
tionary of Greek and Roman Biography : 

"The character of Eusebius, and his honesty as a writer, 
have been made the subject of a tierce attack by Gibbon, who 
accuses him of relating whatever might redound to the credit, 
and suppressing whatever would tend to cast reproach on 
Ciiristiauity, and represents him as little better than a dis- 
honest sycophant, anxious for nothing higher than the favor 
of Constantine ; and resumes the subject in his ' Vindication ' 
of tlio lotli and lOtli chapters of tlie history. For tlie cliarge 
of sycophancy there is but little foundation. Tlie joy of the 
Christians at Constantine's patronage of true religion was so 
great, tluit he was all but deitied by them, both before and after 
his deatli ; and althougli no doubt Niehuhr has suiliciently 
shown that Constantine, at least up to the time of his last 
illness, can only be considered as a pagan ; yet, considering that 
his accession not only terminated tlie peivecution Mhicli had 
raged for ten yeai-s, but even establislunl Christianity as the 
state religion, it is not surprising that Eusebius, like othei's, 
should be willing to overl<K)k his faults, and regard him as an 
especial favorite of heaven. As to the charge of dishonesty, 
though we would neither expect nor wisli a Christian to be 
impartial in Gibl)on's sense, [Why not, pray?] yet, Eusebius 
has certainly avowed, that he omits almost all account of the 
wi(;lvedness and dissensions of the Christians, from thinking 
such stories less edifying t'lan tiiose which display tiieexcelli'iice 
of religion, l)y rellecting honor upon tlie martyrs. The fact 
that he avows tliis principle, at once diininislies our confidence' 
in iiiin as a historian, ami acjuits him of tiie charge of inten- 
tional deceit, to whicli he would have been otherwise exposed, 
liut besides tiiis, Eusebius has written a chapter bearing tiie 
mon-trous titl(\ -' How far it may l)e lawful and fitting to use 
falsehood as a me<licine for the advantage of tiiose wlio re(|uin' 
such a metliod.' Now at the first sight, [and why not 2d, .".d, 
4th, and any number of oilier sights?] tiiere naturally rises in 
our niiinls a strfnig prejudice aprainst a ])erson wlio, tteinga 
Christian in iirofcs^^ion, could suppose that tlie use of falseliood 
can ever be justified ; and no doubt tli(> thought sugLTcstccl 
by tlie pious frauds whicli are the shame of the early Cliurch. 


But when we read the chapter itself, we find that the instances 
which, Eusebius tals:es of the extent to wliich the principle 
may be carried, are the cases in which God is described in the 
Old Testament as liable to human affections, as jealousy or 
anger, ' which is done for the advantage of those who require 
such methods.' " 

We have given enough and more than enough concerning 
Eusebius, to show his real character. We may now proceed to 
analyze the communication, which purports to come from his 
unwilling and resisting spirit. That this captured spirit should 
hate to face his work as a mortal and spirit, with such a record 
of evil doing, was natural, and that he should make his con- 
fession under protest ought to surprise no one. To realize that 
he had lived and was still living a lie, was anything but a 
pleasant necessity. That he should curse ourself, and our con- 
templated publication, was equally natural ; and not less so his 
fear that his unwilling and truthful spirit testimony would be 
made known to the world. Some idea of the kind of psycho- 
logical warfare going on in spirit life may be gathered from the 
fact that after two years of effort, this stubborn and powerful 
spirit, was compelled to yield to a higher psychological force, 
and become a passive witness to the truth. 

We desire to direct the attention of our readers to the dis- 
avowal of the spirit that he forged the passage in relation to 
Jesus Christ in Josephus' Antiquities of the Jews. It has come 
to be a general impression among critics, that the passage or 
section referred to, of Josephus, was forged, as well as interpo- 
lated by Eusebius. This the spirit denies, so far as the forgery 
goes, which he charges upon Justin Martyr, who used it in his 
epistles or apology to Antoninus Pius. Whether this be true or 
false, it is a fact that Justin Martyr, did write an epistle to the 
Emperor Antoninus Pius. Speaking of the undisputed M'orks 
of Justin Martyr, McCIintock and Strong's Cycloptediu says : 

" Apologia prote npir Christianon pros Antoninon ton Eusebe, 
mentioned in the only two known manuscripts of the Apolo- 
gies, and in the older edition of Justin is one of the most 
interesting remains of Christian anti(}uity. It is addressed to 
the emperors Antoninus Pius and to his adopted sons, Verrissi- 
nnis the philosopher, afterwards the emperor Marcus Aurelius, 
and Lucius the i)hilospher, [we follow the connnon reading not 
that of Eusebius] afterwards the emperor Verus, colleague of 
M. Aurelius." 


If tliore was any .sucli language put into the nioutli of 
Josephus by Justin Pius, in his letter to Antoninus Pius, we 
cannot trace it. ]Uit one tiling is very certain, tliat Eusebius 
was tlie ilrst to refer to such a passage in Josephus, and he was 
no doubt the interpolator of that fraud if not its author. He, 
as u .spirit seems to regard this forgery as woi-se than any he 
ever committed. So far as the moral guilt is concerne<l, one 
" pious fraud," of that nature, is as bad as another. As will be 
seen in our extracts from Lardner's works, Eusebius did say, 
"that the ancient writings of Philo's Therapeutse were our 
gospels and epistles." Not only so but the spirit of Eusebius 
comes back and testifies that such was the fact. The statement 
of fhe spirit that he was compelled by the facts to state in his 
historj', " that the Gospel of Jesus Chri-st was neither new nor 
strange," is borne out by the following extract from Lardner : 

"The contents of the fourth chapter of the Ecclesiastical 
History is to this purpose: 'That the religion published by 
Jesus Christ to all nations is neither new nor strange.' 

" For tliough,' says he, ' without controversy, we are but of 
late, and the name of Christians is indeed new, and has not 
long obtained over the world ; yet our manner of life and the 
))rinciples of our religion, have not been lately deviseil by us, 
but were instituted and observed, if I may so say, from the 
beginning of the world l)y good men, accei)ted of (Jod, from 
tliose natural notions which are iniplantecl in men's nnnds. 
This I shall show in the following manner: It is well known, 
that the nation of the Hebrews is not new, but distingushed by 
anticpiity. They have writings containing accounts of ancient 
men ; few indei'd in number, but very eminent for piety, 
justice, and <'very other virtue. Of whom some lived before 
the Hood, others since, sons and grandsons of Noah ; particu- 
larly Abraham, wliom the Hebrews glory in as llie fatlier and 
foundi-r of tlieir nation. And if any one, asci-nding from 
Al)raham to tiie lirst man, should aHirm, that all of them wlio 
were ('(.'lebrated for virtue, were Christians in reality, thouuli 
not in name, he would not speak much beside the truth," 

Now l--usebius lived and wrote three hundred years after tlie 
allege<l death of Jesus ("hrist ; an<l yet we iiave biiii declaring 
tliat the name of Christians was then new, and tiiat thi ir 
religion and <-ustoms were of long antecedent date. \\'l.o 
lieiieves tliat Eusel)ius would ever have given sucha»Kath blow 
to the ])n-tence tliat Jesus Clirist had taught or established a 
new reliLri<in <>i- any religion a', all, bad he dared to face the 


facts that contradicted that pretence in liis day? WIio but tlie 
spiritofEusebiiis would liave recalled tlioseanniliilating declara- 
tions against Christianity made in his history of the Church ? 
He well conjectured that those admissions on his part ought to 
be utterly fatal to the jiretence of the originality of the so- 
called Christian religion. As will ba seen by the communica- 
tion from the spirit of Sir Thomas Bodley, the fact of the 
existence of the Anti-Nicene Library to which Eusebius refers, 
is fully eKplained. The testimony of the spirit of Eusebius to 
the fact that Christianity had its origin with, and was founded 
by Apollonius of Tyana, as expounded by Ammonius Saccas, 
is not more important tlian it is true. That Ammonius Sac3as 
should have given them an Alexandrian coloring was to bo 
expected, and this the spirit of Eusebius testifies was the case. 
When he says the Christian gospels and epistles were all the 
work of priests, we understand him to mean that the titles they 
bear, and their present modified forms, are the Avork of Clirist- 
ian priests. Equally important and truthful is the declaration 
of this spirit that the gospels and epistles of Apollonius of 
T^-ana were in the Syriac-Hebraic or Samaritan tongue, and 
were subsequently translated into Greek by translators who 
construed them to suit themselves. The spirit testified truly 
when he said that Christianity and paganism were identical ; 
and that the Christian Easter festival was but the feast of the 
Greeks and Plioenicians in honor of Adonis, which literally 
meant "Ad" the Lord, "on" the being, and "is" the fire, or One- 
Sui5reme-fire Being — the Sun. The confession of Eusebius, that 
it required very little learning to see that the original Jesus 
Christ was a mythical Hindoo god called Christos, is a stinging 
reproach of the Christian clergy who have shut their eyes to 
that almost self-evident fact. And here Eusebius states a inost 
important and significant historical fact, and that is, that in 
his day there were documents extant that showed that Christos 
or Krishna was worshipped in the tem2)le of Mathura on the 
Jumna, in the days of Sanchoniathon 1200 B. C. We find the 
following concerning Mathura in Jolmsou's Universal Cyclo- 
paedia : 

" Matliura, or Muttra, a town of British India, in tlie North- 
western Provinces on the Jumna, is a decaying and disagreeable 
place, but as the birthplace of Krisna, it is liighly venerated 
by tlie Brahraans, and visited by a groat number of pilgrims. 
Tlie shores of the river are provided with gorgeous flights of 


steps, and the city contains an immense temple, from "ivhieli, 
however, foreign conquerors have carried away tlie idols of 
gold and silver with eyes of diamonds. Hacred apes are kept 
here ; they are fed at the pulilic expense, and allowed to do 
what mischief they like ; swarms of holy parrots and peacocks 
are also maintained." 

As Mathura was the reputed birth place of the Hindoo myth 
Christos, it is more than likely his worship had its rise there, 
and the statement of the .spirit that Christos was worshipped 
there as early as the time of Sanchoniathon, the oldest of all 
known authors, 1200 B. C, is confirmed by known facts. For 
any one to pretend that the medium, an almost illiterate man, 
ever concocted that remarkable comnmnication is preposterous; 
and yet there are people who are so prejudiced or lost to all 
reason as to make that pretence. 

A Greek Writer. 

" I SALUTE vou, SIR t — I lived while in the mortal form at 
Athens, Rome and Alexandria, about A. D. 175. Tliere are 
numerous letters of mine extant to-day, on various subjects 
connected with all tiie atlairs of life, but they iiave been very 
careful to let none come down to the present generation, that 
could in any way invalidate the Christian religion. If they had 
done so, the whole secret of the 'Wise Meii of the Kiust,' ct)ming 
to worsliip the young child would be known to you. The story 
Wits brought from India to Alexandria by the (iymnosopbists. 
There were four gospels then extant eoniiected therewith, under 
the title of ' The Incarnation «>f Buddha.' Also, in my day 
tiiere came from Singapoor, India, to Alexandria, sevun wise 
men, who came to compare notes upon the subject of religion 
and p]iilosoi)hy ; and from the holy city of Benares they Itrought 
accountsof the gods Brahtiia, Crishna and Hudtlha, in exchange 
for similar accounts of a great many Kgyptian, Grecian and 
Boinan go<ls ; and as far as I read tlieir works, I think they 
were worsted in the exchange, for more la/.y, good-for-nothing 
nothings than the priests of Egypt, (ireece ami Rouic have 
never been upon this planet. They were even worse than the 

AliCIPHRON. 151 

priests of to-day, for the latter work to cover up their tracks, 
while the pagan priests were openly licentious. I will say 
further, that I have seen at Alexandria books such as, if they 
were extant now, would overthrow the whole Christian fabric. 
My name I will spell — Alciphron.." 

Refer to Smith's Dictionary of Greek and Eoman Biography 
for account of Alciphron. 

This graceful Greek writer comes back to say that some of his 
most important letters have been suppressed, especially those 
which could in any way invalidate the fraud of Christianity. 
In view of such frequent testimony to the vandalism of the 
Christian priesthood it becomes a qviestion whether there are 
any of the ancient writings that have not either been suppressed, 
destroyed or mutilated to such an extent as to conceal the true 
nature and bearing of them. The communication of Alciphron 
settles the question as to the time when he lived, and shows 
that he was a contemporary of Lucian and Aristtenetus. We 
have his positive testimony that the stoiy of the wise men of 
the East coming to worship the young child was an Indian 
theological legend brought to Alexandria by the Gymnosophists 
of the former country, and related to the incarnation of Buddha. 
Of the truth of this statement I have no doubt whatever. That 
the Gymnosophists, of whom Alciphron speaks, were the orig- 
inators of the Easenian religion we may ver^' reasonably infer. 
Such testimony as this cumulative and consistent with recorded 
facts, must serve to convince the most prejudiced ignorance 
that truth is at last finding its vindication and approaching its 
final triumph. 



" Good evening, sir :— I might as well give my name now, 
so as to bo sure of it, for my control may get weak toward tlie 
end of this comniuni cation. I was known asSirThoniasBodley. 
I was the foundt-r of the Bodleian Library, attaclied to the 
Oxford University, at Oxford, England. In the IGth century, 
I collected manuscripts, and ])articularly those of a very ancient 
date, and [ know that there was a collection deposited therein 
by me, called the 'Controversy jigainst the Council of Nice.' It 
embraced writings of the Controversialists ])revious to and for a 
century after that Council, that are known to history ; but how 
far tile elergy have tamj)ered with them since, I know not. I 
say this, because in the Kith and 17th centuries, if a ])riest saw 
a book or manuseript tluit was dangerous to Christianity, he 
did oneof three things, stole it, bouglit it, or nuitilatcd it. At 
(Cambridge, you will hnd what is termed the Camliridge man- 
uscripi, of whii'h sixty leaves were missing, ten of which iiavc 
since l)een supplied. Supplied by wlioni, I would like to know ! 
The mari^inal notes of aneient scriljcs wi're damnini^ evidt-nce 
of the authenticity of the originals from wliicli tliey coi)ie(l ; 
and thosi' lynx-eyed priests could not aflbrd to let them come; 
d)wn to posterity, liut if the manuscripts of this Anti-Xict-ne 
Lil)rary, or copies of liiem are now extant, 1 think you will find 
ttieni in Robert Watt's Ribliotlieca Britanniea, publisbed in 
1S24, 4 (|to vols., as it is flie finest (•atalo'j:ue in tlie Knglish 
lantruage, and a work of vast researcli. wastlie principal 
object of my eoniing here to-niglit. .\s tliere are others here to 
speak r close and tliank you for tliis opportunity." 

liefer (o the J'incvclop:edia I'.rilannica for account of Sir 
Thomas Bodley. 

We will state tliat the al)ove coinnuinicat ion was inspired no 
doubt by the following circumstances, to wit: Some weeks after 
receiving the coimnunicat ion from Apollonius of Tyana, in 
wiiich reference was made to t lie .\nti-Nicene Lilirary, while 
looliing up historical matters in reference to otiier connuunica- 
tions, we were sin-prised to unexpectedly find a mention of a 
collection of maiuiscripts formerly known as tlie "Anti-Xiceiie 


Library," which comprised tx number of works controverting 
the action of the Council of Nice. Not thinking at the time 
that any one Avould ever think of questioning so well authenti- 
cated a fact, we made no note of the matter, and thought no 
more upon the subject, until a writer who thought he was well 
informed, publicly denied tliat such a collection of works ever 
existed. When we sought to find the reference that was so 
distinctly impressed upon our memory, to our surprise we could 
not lay our hands upon it. Failing to find it, we resorted, as 
we had done many times before, to the guide of the medium 
for assistance in our search for it. He promised to refer the 
matter to the Band of Spirits who had been using the medium, 
and this communication was no doubt the result of their action 
in the premises. In any sense in which the communication 
purporting to come from the spirit of Sir Thomas Bodley may 
be viewed, it would seem to be authentic. It was given imme- 
diately after the communication that purported to come from 
Eusebius Pamphilus, Bishop of Caisarea, and was referred to 
by the latter as about to be given. 

It will be seen that tlie spirit states that in the IGth century, 
he collected manuscripts, and particularly those of a very 
ancient date, and that among those manuscripts, tlicre was a 
collection of them deposited by him in the Bodleian Library 
called, "The Controversy Against the Council of Nice," and 
that that collection embraced the writings of the Controversial- 
ists previous to and for a century after that Council was held. 

It is equally a significant feature of that communication, that 
the spirit should so clearly testify to the vandalism of the 
Christian clergy, Catholic and Protestant, in the 16th and 17th 
centuries, when the fluctuating ascendency of one or the other 
Christian faction was from time to time secured. No one knew 
better than Sir Thomas ]5odley, the learned bibliotheke and 
critic, tlie extent of the destruction and mutilation of all then 
existing ancient works whether in manuscripts or in print. 
We have no doubt that the marginal notes, on many an ancient 
mamiscript, sealed its doom. As directed by the spirit we sought 
the work of Robert Watt, a work we had never before heard of, 
and found it to be just what the spirit said it was, a work of four 
4qto vols., published in 1824, which is truly "the finest catalogue 
in the English language, and a work of vast research." We 
have no doubt that that invaluable work contains the mention 


of all the works over embraced under the general designation 
of tlie "('ontrovei">sy Against tlie Council of Nice ;" but a.s Watt 
catalogues each work under its special title, we had nothing to 
guide us in our search. We have no doubt that this communi- 
cation is authentic and true. 


The Father of Christianity. 

"I SALUTE YOU, SIR : — For my own l)enorit and personal 
aggrandizement, 1 brought to lionie the Pauline Epistles. I 
obtained them in Antioch. I changed or interpolated them to 
suit myself; because, being a scholar, and understanding those 
epistles to contain facts that were not known by the worlil at 
large, I thought that they presented a rare op|)ortunity to make 
myself great. Tiiese epistles were written or copied from the 
origiiuds Ity Apollonius, Apollos, or Paulus; and in order to 
disguise tiie identity of their autlior, Apollonius of Tyana, I 
interi)()lated that di'scription of Paul that was afterward copied 
by Luciaii. Tiie princii)al foundation of those epistles wa.s llie 
sign of the zodiac known as Aries, the Kam or Lamb. Tiie 
early Christians, as will be proven by one who comes after me 
to-day iLuciaii), all worshippi-d a lamb insti-ad of a man on a 
cross. Those epistles were written in the Cappadoeian or 
Samaritan tongue. It is my duty as a spirit here to-day, to 
state positively tliat I was the first j)ers()n to introduce tliese 
epistles to public notice, in A. I). IMO, and in tlu' manner I iiave 
descrilted. This comnuinication is given for the benefit of all 
thinkiTs who wish to In* enlightened upon the truth. I was a 
native of Cappadocia, the country of Apollonius of Tyana ; and 
my name was Marcion." 

Refer to tlie works of Dr. Lardner for account of Marcion. 

Who eaii read tlie analysisof the tlu'ological Ial)ors of Man-ion 
by Dr. Lardiier, in tlie light of the spirit eoiiiiiiuiiicatioii of 
Manioii. and fail to reeognize its complete demonstration 
that the epistles attributed to St. Paul by Christians, were 
nothing more nor less than c»'rtaiii epistles of Apollonius of 
Tyana, found some thirty-two years after Jiis death at Antioch, 

MARCION". 155 

by Marcion, who cojiied tliem, he making such alterations as 
would conceal their real authorship and object, and tliat they 
were taken by him to Rome, about A. D. 130, where he hoped 
to become the head of the Christian religion by establishing a 
new canonical scripture. This spirit testifies positively that he 
was the first to introduce those writings to the public, and this 
fact seems to be amply sustained by indisputable historical evi- 
dence. According'to Dr. Lardner, Marcion rejected three 
gospels of the Christians, the Acts of the Apostles, and other 
books now claimed to be canonical. This is simply absurd. 
Those books were then not in existence. The probability is, 
that ApoUonius had never made public these writings, and as 
they were written in the Samaritan tongue, as ApoUonius, 
Ulphilas, Hegesippus, and other spirits have stated, they were 
not available to the Greek and Latin scholars of that time. 
Nothing was more natural than that an educated and influen- 
tial Cappadocian, whose native language was the Samaritan 
tongue, should have found those writings of ApoUonius in 
Antioch after the death of that great medium, oracle and 
proplict, and copied or translated them, from the Samaritan, 
into the Greek and Latin tongues, with both of which lan- 
guages he was familiar as with his own. 

But we have these matters set perfectly at rest by the priceless 
researches of our countryman, Mr. Charles B. Waite, in his 
" History of the Christian religion to A. D. 200." This fearless 
and indefatigable searcher for truth has shown, beyond all 
question, that the Gospel of Marcion, is tlie original from which 
the four canonical Christian gospels have been fabricated by 
Christian plagiarists. We will therefore refer our readers to his 
invaluable labors in order to prove the importance and trutli- 
fulness of that startling communication from Marcion, entitled 
by Christian writers, St. Mark. 

I ask tlie reader, whether in the Hglit of the spirit communi- 
cation from the spirit of Marcion, tliere can any longer be a 
question that there was a Gospel of Paul, and that the 
writer of it was none other tlian ApoUonius of Tyana? 
Tills Gospel of Paul, was a Samaritan version of the San- 
scrit gospel or gospels of Deva Bodhisatoua, obtained at 
Shiga poor by ApoUonius, and modified by him in accordance 
with his philosophic views. It was this Buddhistic gospel of 
Apoll nius that was still further modified by Marcion in the 


goppol which he took to and preadietl ut Rome. It was still 
further iiiodilied by some writer thirty years afterward, and 
labeled the (jios2)el according to St. Luke. Tlie author of the 
Gospel of Marcion, the Gospel of Luke, and the Pauline epistles 
being one and the same person and that person none other than 
Apollonius of Tyana, the only Apollos or Paulus or Paul, that 
ever had an existence. This sliows the absolute truth of the 
spirit communication, for Marcion had propagated his New 
Testament in Pontus before going to Rome, and at least twenty 
yeai-s before Justin wrote. In speaking of the loss or destruction 
of evidence, Mr. Waite speaks of the writings of Marcion in the 
following just and forcible manner, which we cannot refrain 
from quoting in tliis connection. 

" Pure Christianity has sufTered no greater loss, than 
that of the writings of Marcion, tlie great tlu'ologlcal thinker 
of the second century — the compiler of the lirst complete 
gospel — the collector of the epistles of Paul — the editor 
and publisher of the lirst New Testament. Wiiile the 
elal)orate work against him, written by TertulHan, who called 
hitn a ' liound,' bus b^en preserved, and the work of Epiphanius, 
wlio bestowed upon him the euphoiiius appellation of 'beast,' 
tlie writings of Marcion have perished, except such as are found 
in tile references and citations of his adversiiries. His works 
havoshared the common fate of those of the heretics of the 
second century, none of wliich, in llieir original form, have 
been permitted to come down to us. 

" Man-ion was an educated man, and a profo\ind thinker, 
and no relic of Ciiristian aHti<|uity, next to thi'Kpistlcs of Paul, 
would to-day be more valuai)le, than his writings. Reing liim- 
self a collector of gospel and Xew Te-<tament manuscripts, his 
writings upon tiiosc subjects would fonvvcr set at rest the (pies- 
tion, as to what gospels were then in circulation." 

Can there be doubt any longer as to what the Gospel of 
ISI:irci(>n was, in vit-w of all tiie facts of the case? Tiirougli an 
unlettered man, who nevi-r heard of Marcion, a comiminieatioii 
is given, which makes known tlu' fact tiiat the Paul of the 
Ciiristian Scriptures was Apollonius of Tyana; an<l tiiat tlie 
so-called Pauline J'^pistles were the writings of tiiat Cappadocian 
.sae-e, written in the Samaritan tongue and by himself j)rocu red 
and translatecl into(Jreek. Mr. Waite has demonstrated that 
the writer of Marcion's (Jospi-l, tlie (Jospel of Luke and the 
Pauline lOpislles were one and the same person, (,'an you (loul>t 

LUCIAN. 157 

that Apollonius of Tyana was that author ? If you do, then 
what is yet to come, and now in hand, will settle that point 
beyond all doubt. 


A Greek Satirist. 

" My salutation shall be, Death to Falsehood, whether in 
religion or in political affairs of spirits and mortals. The man 
wlio preceded me (^Nlarcion) is the one from whom my des- 
cription of St. I'aul was taken, althougli never known to ine by 
such a nsme. He was known to me as Apollos in tlie Greek 
tongue ; as Pauhis in the Roman ; and it was understood by 
all scholars at tlie time I wrote, as relating to the life, travels, 
and miracles of one Apollonius, the oracle of Vespasian. In 
fact I merely followed the statements of Marcion, altliough I 
knew his statement was incorrect, never for an instant tliinking 
that my description of this person would bo seized upon by 
Christians, in after ages to perpetuate their fraud. I was of a 
satirical disposition of mind, and it made no difference to me 
if what I wrote was true or false. It was with me as witli your 
dramatic writers of to-day ; and it mattered not what events I 
sought to use, whether sacred or historical, so I could make 
them suit ray purposes. All men are selfish so far as securing 
the necessaries and comforts of life are concerned, and gaining 
prominence over their fellow men. Tiiis is not so bad a quality 
of human nature as might be imagined. To attain prosperity 
aiul avoid adversity is a necessary incentive to human effort. 
At the time of the writings to which I refer, there was a new 
element introduced into religious affairs at Alexandria and 
Rome, as was told you by a spirit last week of the Gym no- 
sophists, who, by comparing notes, with Grecian, Roman and 
Samaritan authors, found that one and the same idea ran 
through the religions of all nations, as to their gods having 
been born of virgins. In fact, in some countries, in Sicily, for 
instance this idea had become so common that death was im- 
posed upon women who claimed to have been ovci'shadowed 
or impregnated by God or Gods. That is all the light I can at 
this time throw u]>on the subject ; and as a truthful spirit I 
want to assert nothing but what I know to be true. Lucian." 


Rafer to McCllntoclc and Strong's Ecclesiastical Cyclopaedia, 
and Dr. Lardner, in Chap, xix, of his " Testimonies of Ancient 
Heathen?;," for account of Lucian. 

Who can read the above connnunication and not feel im- 
presst'd with the insigniticant measures used by the writers of 
that time to formulate the Christian Gospels. Judging from 
the writings of Lucian as they have come down to us, we can 
glean very little of their true inwardness, tliey bearing evidence 
of the mutilation thej' haA'e sufTered at the hands of those who 
wished to make use of them for selfish purposes. This is 
especially true of the narrative of Peregrinus or Proteus, which 
the learned Dr. Lardner comments upon at length in his works, 
though not to his entire satisfaction, it seems, as he says after 
quoting a paragraph from Lucian in his work on " Testimonies 
of Ancient Heathens:" " I have rendered this paragraph as it 
stands in Lucian, but those titles seem not to refer to Peregri- 
nus and it may be suspected that something is wanting here- 
abouts." Tanaquil Faber, in his notes conjectures that there 
were some exjiressions injurious to our Saviour, which a Christ- 
ian Copyist more pious than wise left out." Dr. Lardner also 
seems to think that the mistakes are owing to ignorance or 
design or malice at the same time trying to explain them away 
in the interest of the Christian Church. To which we reply 
most certainly " something was wanting hereabout ;" and tliat 
something was the absence of the interj)olation of the word 
Christian, which was not in the original of Lucian. Unlesa 
Marcion was a Christian and his gospel was true Christianity, 
Lucian never would have used tlie term Christian in connec- 
tion with Apollonius and his teacliings, his object being to 
ridicule the attempt of Marcion to launch a new religion ma<le 
up of the materials left by Apollonius at Antioch so lamely 
disguised as not to escape the keen observation of the gii-at 
(Jrecian satirist. Lucian makes known tlie faet tlitit PiDteus, 
nicknamed by him Peregrinus, (who was none other tiian 
Apollonius of Tyana, t!ie supposed son of the god Proteus,) 
" iiiterpretcil and expiain<'<l some books and otliers he wrote." 
Wliat books were those he exi)!aine(l, and wliat were those he 
wrote? Tlu'y were undoulitedly b<M)ks tiiat his religious fol- 
lowers regarded as of divine authority, for Lueian says, tiie 
" Cliristians " siK)ke of him as a god and took him for a law- 
giver, and honored him witii tlie title of" Master." All this is 

LUCIAN. 159 

historically true regarding Apollonius, provided always that 
the followers of Apollonius were Christians. That those who 
accepted the teachings of Apollonius, after they were attributed 
by cheating priests to Jesus of Nazareth, were called Christians 
there can be no longer any doubt among well informed persons. 

It is this narrative of Lucian concerning Peregrinus or Pro- 
teus that the spirit alludes to when he says " Marcion is the 
one from whom my description of St. Paul was taken though 
never known to me under that name." He also claims, which 
is undoubtedly^ true that all the scholars and writers of that 
day knew he referred to Aiwllonius, when he wrote of Peregri- 
nus. The name Peregrinus being only a nickname applied to 
Apollonius, and Proteus being the name sometimes given him, 
tradition making him the son of the god Proteus. This is good 
evidence that Lucian did not try to conceal the fact that he 
was writing of Apollonius or he would have made his character 
different. The fast is Lucian ridiculed every thing in the shape 
of fraud and imposition that came in his way, accomplishing 
much by his raillery against superstition and false teaching. 
This has been taken advantage of by Christian writers who 
maniijulated his manuscripts to suit their purposes and behold, 
he steps forth into the Christian Church as one of their greatest 
saints. This spirit who admits that he wrote to suit himself 
and who, even Dr. Lardner has to admit, had so many inaccura- 
cies in his writings, is the one whom we are taught to revere as a 
Christian saint. He is the untruthful author of one of the four 
Christian gospels. And I strongly surmise that Marcion's name, 
transmuted into that of St. Mark, was given to the third 
Christian Gospel, to disguise the fact that he was in reality the 
introducer of the Gospel of St. Luke. As Apollonius became 
tlie St. Paul of the Epistles, so Lucian, the Greek satirist, 
became St. Luke, and Marcion, the copier of Apollonius, the 
St. Mark of the New Testament. Thus, through spirit sug- 
gestion, we have been enabled to discover with considerable 
certainty who Luke, Mark and Paul were. That which no 
Christian has discovered or dared to disclose for the last seven- 
teen hundred years. 

Reader, I regret to be compelled to pass the conmiunications 
of Marcion and Lucian with so brief a notice. They are worthy 
of a special treatise. Tliere is, however, so much i^ressing 
forward for recognition that I must move on. 



" God save the truth !— We have had redeemers enough. 
It is time to wake up to the fact that tlie true redeemer is a 
clear conscience ; and it is in order to gain tliat, tliat I am liere 
to-day. I presided at a council of prominent men, holding tlie 
highest positions in the Christian Church in A. D. G80 ; and 
wiiat was that council assembled for? iSimply because man- 
kind liad begun to progress and had done so to sucli an extent 
tliat a change of base had become necessary in order to veil the 
truth. Written upon ancient tombs in Egypt, Pha'uicia, 
Greece and Home, was the worship of tlie lamb, and it had 
become necessary to change this symbol. We finally adopted, 
after long debate, a religious symljol that we then thought was 
the least known, and that was the figure of Prometheus dying 
on a cross instead of upon a rock, wliicli we thought would 
disguise the origin of it. liut the form represented was really 
that of Prometiieus— the head and face we a(loi)ted were those 
of Aj)ollonius of Tyana. And from that time on, that sj-mbol 
has been the badge of the Christian Church. The spirit who 
spoke first liere this afternoon (>hirci()n) is the one through 
whose efforts I am liere to-(hiy. He made this offer to me : " If 
you will return and tell all you know of Christian symbolism I 
will do the same in relation to what I know of its origin and 
meaning.' We have done so because we know what we have 
said is the truth, and at most we could only delay these com- 
munications for a few yearn. My name was Constantinus 

Jlefer to Smith's Dictionary of (Jreek and Roman Piograjiliy 
for account of Constantinus I'ogonatus. 

There is nothing therein said about tlie sul)stitution of the 
crueilix for the lamb as the symbol of Ciiristiaiiity ; but we 
take the following concerning that matter from McClintock 
and Stron;j;'s Cyelopa'dia of Ecclesiastical Literature: 

"Among the many symbols whicli the early Christians 
used to rej)reseiit Christ as the central object of their faith, tiu! 
iamb was tlie most i)re(lominant. In the beginning of the 
sixth century the laml» bears a triumphal cross: then it is 



The above engraving of the lamb nailed to the cross represents 
the Christian symbol prior to 680 A. D., though this fact is not generally 
known At the Sixth Ecumenical Council held at Constantinople in 
that year, it was ordained that in place of the lamb, the figure of a 
man should be portrayed on the cross. This has been known and 
recognized since that time as the Christian symbol. After the decree 
of the council in 680 A. D., the representation and worship of the 
lamb on the cross was prohibited, and that of the man was substituted in 
its place. By these items of history, we learn how and at what period 
the story of the so-called crucifixion of Christ was formulated. (See 
communication of Constantinus Pogonatus, Page 160). The decree of the 
council jirohibiting the representation and worship of the lamb as the 
Christian symbol, as translated from the Latin, is as follows : 

" In certain representations of the images of the saints, a lamb is 
portrayed, etc. We, therefore accepting the old forms and shadows as 
signs of the truth and as traditional symbols of the church, prefer (Irace 
and Truth, which we accept as the fulfillment of the law. So, that 
which is perfect, let us place in pictures, even before the eyes of all. 
We have decreed that that Lamb, which taketh away the sins of the 
world, Christ our God, ought to be portrayed henceforth in human form 
in ])lace of the Lamb.'' — In the Roma Sotteranea of Antonio Bosio Dell, 
concerning the image of Christ under the figure of a lamb. 


lying on the altar at the foot of the cross ; then it appears with 
blood llowing from a wound, in its side as well as from its feet ; 
and finally, by the end of this century, a lamb is painted in 
the center of the cross, where the body of Christ was later 
placed. On the celebrated ' cross of the Vatican,' on whicli 
this lamb thus appears, are two busts of the Saviour ; one above 
holding a book in Iiis left hand, and giving a benediction in 
the Latin manner with his right, while the one below holds a 
scroll in the right hand, and a little cross in the left. The 
sixth Ecumenical Council ordered that Christ should be 
represented with his proper human body rather than under the 
symbol of the paschal lamb, and in the following century 
crucifixes multi2)lied greatly throughout all Christendom. The 
way to this decision had evidently been prepared by several 
intermediate steps, by wliicli tlie aversion and liorror of death 
by the cross, though abolished as a mode of execution by Con- 
stantine, were gradually overcome in the minds of the Christ- 
ian world." 

We have in the foregoing communication beyond all question 
the real object for which the sixth Council of Constantinoi^le 
was called together, which was nothing else than to get away 
as far as possible from tJie fact that for five hundred years, from 
the time Marcion took the epistles of Apollonius from Antioch 
to Rome, A. D. 130, down to the time that Constantinus Po- 
gonatus convened the sixth Council of Constantinople, the 
object of Christian worship was a "lamb" and not a " cruci- 
fied man." It was to conceal the heathen origin of the 
Christian religion and its purely astro-theological character 
that those high dignitaries of the Christian church con- 
vened at Constantinople ; the result of their deliberation, 
after long debate, being the substitution of the dying figure of 
the heathen god Prometheus, extended on a cross, with the 
head and face of Apollonius of Tyana, to represent Jesus 
Christ, instead of the "bleeding lamb of Calvary." The fact 
had become known that upon the tombs of Egypt, Phoenicia, 
Greece and Home, was depicted the stwne worship of the lamb, 
and to get rid of this i^ositive proof that Christianity was but 
a plagiarism of older religions, the crucifix was adopted r.s tho 
badge of the new religion. I give the communication as it 
came to me. I do not feel warranted in questioning its authen- 
ticity. It is beyond all doubt a spirit conaimnication, and the 


reason assigned for giving it most reasonable. I infer the spirit 
intended to make a distinction between those prelates who 
represented large C'liristian constituencies, and those whose 
dioceses were small and of less importance. 

COfiSTfl|SlTirlE THE Gt^EflT. 

A Roman Emp>eror. 

"It is not a pleasant duty to communicate Avith you, nor 
would I perform it, had not a band of spirits fett*;red me with 
truth. A spirit dislikes to destroy his own fame, or tlie name 
he left belund him here on earth. But since I am comix;lled to 
sjx'ak, I will say exactly what the other speaker sjiid. I pos- 
sessed a valuable library. Wlien I became a Cliristian I 
di-stroyed it. I was a fanatic, and was governetl and influenced 
by fanatics ; and what has been stated to you here, by a long 
line of spirit witnesses, is true. The four gospels were origi- 
nally Buddhistic gospels, and were written in an ei^^ttitic state 
l)y Di'va Bodliisatoua. Tl»ey were mingled with Platonism by 
Potamon. Tliis is the true account of tlie Christian New 
Testament; and the day will come when it will be ojK'uly 
acknowledged, for the evidence of it will be so great that 
through some medium, if not this one, the original iJuddhistic 
gosjK'ls, wliich are e.xtant to-day, in spite of all the interj)ola- 
ting and destroying, will be discovereil in India. I curse my 
faU', and I cuive those spirits who forced me here to tell the 
truth ; for I am so constituted, that even after these l<mg years 
in spirit life, I would rather lie than tell the truih. I was 
known SIS Constantine the Great — Constantiiie the little— the 
nothing here to-day. I lived A. D. 337." 

Refer to McCIintock and Strong's Cyclopaedia of Ecclesi;ts- 
tical I^iteniture for accf)unt of Constantine the ( Jreat. 

It was the sjtirit of this great and successful Iloman emperor 
that was forci'd by the power of truth to come back to earth 
and c*onfess the destruction of ancii'ut writings that would 
iiavi' rendered the continuance of the Christian religion iin-' 
j>i)ssil)lc; as it Wits but a modided form of Buddhistic supersti- 
tion. More than this, he is fi>rce(l to acknowledge tliat truth 
has power to overcome tlie most obstinate religious l)ig(>try in 
spirit lift', and force the latter to s rve it inst<'a<I of being 
obstructed i>y it. I have no duultt of the aMtlienticity of the 
coinmunication, ami therefore regard it as (juito imjwtriant. 


A Greek Grammarian. 

" I GREET YOU, SIR : — I might as well state who I am, and 
wliat my name was when in the inortal form, in order that we 
may understand each other more thoroughly. I am tlie man 
to whom Josephus wrote his two books in answer to Apion. 
My name was Epaphroditus. I was not, as history supposes, 
the freed man of Nero, nor was I Domitian's secretary at 
Athens. My country was Idumjea. Josephus and myself 
corresponded a great deal. We both belonged to the Order 
of the Initiated — the Free Masons of the tirst century. We 
were mainly interested in investigating occult sciences ; and 
to prove to you that Josejihus was not only interested, but a 
believer in Spiritualism, I will refer you to his account of 
Solomon, in which lie sets forth that Solomon was initiated in 
the art of exorcising or driving out demons. Solomon re- 
ceived this gift from spirits under the mistaken idea it was from 
God. You will also find in his description of Solomon, that 
one Eleazer, a Jew, drove a demon out of the obsessed individ- 
ual in Vespasian's camp, and the test was this : that the cup 
of water should be set a certain distance fi'oni the obsessed man, 
and the demon would upset it, as it passed out of the man. 
The only object I have in introducing tliese things, is to prove 
tliat Josepluis was a Spiritualist, and that the Society of the 
Initiated was made up of investigators of what is termed 
mediumship to-day. I can also inform you why there is no 
reference to ApoUonius in Josephus's writings. It was owing to 
the obligation assumed by those wlio entered into the investi- 
gation of these mysteries tliat they should never manifest any 
conscious knowledge when they saw a brother of the order 
performing any of those miracles, as they were called, for fear 
they would be charged with conspiring; as the sceptics then 
living would have done everytliing they could to ruin them— 
in the same way they now seek to ruin mediums. Therefore, 
while they recognized and helped each otiier secretly, they 
never acknowledged each other openly. I know that ApoUo- 
nius obtained, in India, the gospel of one Deva Bodhisatoua. 
I want to say, also, that ell the writings among tlie learned, 
that is, the translated writings, were written in those days in 
the Samaritan tongue, and it was not until the second century 


that there was any amount of those writinj^s translated into 
the Greek and Latin hvnguages. In the time of Trajan, the 
ancient arts were somewliat revived. He being a student of 
astrology and ])iiilos<)i)hy himself, allowed a freer discussion of 
the merits of dillerent religions. In fact my age was the age of 
comparison, and we compared notes, and the materials that 
were tluis collected, served as a basis for manufacturing that 
great fraud, (Christianity. Tliat is about all I can say. I passed 
to spirit life at Smyrna, A. D. 110." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Epaphroditus. 

The spirit of P^paphroditus tells us that Josephus and liira- 
self knew that the powers attributed to Solomon were derived 
from spirits and not from God, as the ignorant, and even Solo- 
mon himself supposed. But the greatest revelation of all, is 
the fact that the Order of the Initiated, to which Josephus and 
liimself belonged, was comi)osed of persons who were engaged 
in the investigation and practice of spiritual mediumship 
and spirit counuuiiion. It appears that Apollonius of T\'ana, 
was also a mend)er of that secret order, and that it was 
well known by the members of that order, Joseplius among 
the rest, that the miracles attributed to Apollonius were only 
the result of spirit power exerted through him. It has already 
been very plaiidy shown by these spirit testimonies, a,s well as 
by the strongest corroborative proofs of historical facts, that 
Apollonius of Tyaiia, and St. Paul are one and the same 
person. Now as I'^papliroditus and Aj)ollonius were fellow 
members of the Order of the Initiated there can hardly be a 
doubt that the latter ad<lresses the former (Philipi)ians ii, 25,) 
in these words : "Yet I supposed it necessary to send to you 
El)aphroditus, my brother, and companion in labor, and fellow 
soldier, but your messenger, and he that ministered to my 
wants;" and again (IMiilipp. iv., IS.) "But I have all and 
abound : I am full, iiaving received of Epaphroditus thethings 
which were sent from you, an odor of sweet suu-ll, a sacrihee ac- 
ceptable, well i)leasingto(;od." Whethertiie 10i)apiiroditustiius 
si>oken of l>y Apollonius or Paul, was the friend and fellow 
student of Josephus, or some other J'lpaphroditus we may not 
certainly know ; but this much is certain, .Apollonius, Josephus 
and 10pai)hroditus were beyond doubt contemporaries fellow 
Spiritualists and mediums, and co-members of the same secret 
Order of my.steries, out of which- subsecpiently developed the 


.Christian hierarchy a scourge to the human race, the eflfects of 
which will not be wliolly obhterated for centuries to come. It 
is such spirit testimony as tliat of Epaphroditus that settles 
the authenticity and truthfulness of tliese communications. 

[There were several reasons why Josephus did not mention 
Apollonius in liis historical works besides tlie fact that tliey 
botli belonged to the Order of the Initiated, as referred to by 
Epaphroditus and other spirits. Apollonius in his communica- 
tion gave it as liis opinion, that Joseplius failed to refer to liiui 
in liis liistory on account of the intense prejudice existing be- 
tween the Jews and the Gentiies. Josephus, as is well known 
was a Jew of the strictest type, and liistorian of his country, 
while Apollonius was a Gentile of even greater distinction as a 
leading character of his time. In this, history fully concurs, 
hence it is reasonable to conclude that Josei^hus could not well 
have given such an historical account as would have done 
justice to Apollonius, without speaking of the great Gentile and 
sage, so favorably as to ottend the Jewish people, it being 
against tlieir policy to favor the Gentiles in word or deed. 
Furthermore, Josephus was jealous of Apollonius, for the reason 
that Eleazer, his friend, wlio was also a Jew, (as well as a 
medium for casting out obsessing sjiirits) could not manifest 
superior, or even equal power to Apollonius in his wonderful 
manifestations, (or as they were called in ancient days miracles) 
and by tliis means become the oracle of Vespasian in place of 
Apollonius the Gentile. Notwithstanding both these great 
jninds Avere members of tlie same order, their oaths evidently 
did not bind them as to their religious or political views, hence 
this fact may point to the reason wliy they could be closely 
allied in the order and yet powerful opponents on religious 
grounds. In conclusion will add, that in view of all these con- 
siderations, we have what is deemed, good and natural reasons, 
Avhy Josephus did not record in history any account of Apollo- 
nius. It also appears from all reasonable deductions drawn from 
these ancient spirit communications, as well as from history 
bearing upon the subject under consideration, that Apollonius 
ot Tyana was the character which formed the basis and frame- 
work upon which the history of Jesus of Nazareth was con- 
structed. Notwithstanding it is claimed that Josephus re- 
ferred to Jesus of Nazareth in his history, he emphatically 
denies the allegation in liis spirit testimony and states that it 
was interpolated by Christian writers, and made to appear as 
evidence that such an individual lived and taught at that time. 
Even critical Christian scholars are compelled to admit the 
reasonableness of this statement as to the interpolation. There- 
fore wo also, must conclude that it is untrue tliat Josephus 
alluded to Jesus of Nazareth, from the simple fact that such an 
individual did not exist at that time as represented by Chri^stian 
writers.— CoMl'lLEK.] 


A Pythagorean Philosopher. 

*' I SALUTE YOU, SIR :— The time I lived in the mortal form 
was from about IJ. C. 13 to A. U. 2o. I was an astroloj^er and 
l)hii()soi>lier. I also held the olTice of pnetor at Konie. My 
business here tliis morning is to ex[)lain wiiat 1 li now about, 
wliat is termed, (Jliristianity. I knew of Apollonius, but his 
name in my day had not beeome so well known publiely as 
afterwards. At Rome, at that time, there was a soeiety known 
as The Initiated. It comprised the learned men of the then 
civilized world. The real name of that soeiety — that is its 
secret designation — was, "The Sons of the Sun;" and they 
understood all the teachings of the ancients as relating to the 
Sun, the planets, and i)rineipally to the signs of the Zodiac. 
Out of this religion, or secret society, of wliicli Apollonius wa.s 
alsoji meml)er, has grown what is now called Cliristianity. Each 
of the gods had a star assigned to him, tliat astrologeix, like my- 
self, explained to tiie peoj)le, an<l told them what the gods 
wanted, l>y their positions in the houses of the heavens. Most 
of tile Roman, (Jrecian and Egyi)tian priests were astrologers, 
but not trutiiful ones, they reading tlie stars in a way tliat 
would i)()!ster up tlie sui)erstitions tliey were propagating. 
There were also at Home a class of mystics who i)retended to 
great knowledge, but who in reality knew nothing but to place 
tlie minds of those who witnessed their performances in a 
cliaotic state, in wliicli state tliey experimented upon them 
psycliologically. Understanding mesmerism tiiey used all 
))roniiiieiit men, whom tiiey (-ould psycliologize, for their own 
interests. The next g»'neratioii after them, as will be made 
clear i)y the next speaker here to-day (('. Velleius Tatercuius), 
were engaged in preaciiing and tt-acliing commuiiisni, under 
the name of lOsseiU's, out of whicli sect the Christian n-ligiou 
started. They liad also a secret name, wiiich was " ]?ret iuvii 
of tlie Star of the Ivist." Tiie whole train of their ideas were 
stolen or appropriated from the teachings of the (Jymno- 
so])liists ; an<l the latter were the " Wise men who saw the Star 
in the East," or who, in other words, brought the mystery of 
that star with them. I have ust'd all tlu- time .allotted me. 
.My name was Nigidius." 

Iteler to Smil h's Dietionaiy of (Iieekand Itonian lliography 
for ae<'oiint of .Xiiiidius. 



A Roman Historian. 

*' I SALUTE YOU, SIR : — My communication here to-day, will 
be a continuation of what tlie previous spirit set forth. I was 
n soldier under Tiberius. I was also a historian, azid during 
my campaigns wrote most of the notes, from which I con- 
structed the history of Rome and Greece, after my time as a 
soldier had expired. In my travels from A, D. 25 to 36, I 
closely observed the forms and ceremonies of the religions in 
each country I visited, and also took great delight in examining 
the ruins of antiquity ; and I found uj^on those ancient temples 
and tombs exactly what I found at Kome, the religion of the 
Hun. Upon tlie oldest ruins in Plioeniciaand in the Palmyrean 
desert ; also in Sicily, Egypt, the Isle of Cyprus, and Greece ; 
and throughout the then civilized world, all religions could be 
unlocked by one key, and that consisted of the signs of the 
zodiac. He who underetood how to use this key rightly could 
confound all the priests who were then living. This was the 
leading idea of them all ; but, of coui-se, as each one of these 
signs had some particular symbol to represent it ; so each one 
of them had their followei's or worshippei-s. In Egypt I 
found principally two signs which seemed to be the leading 
ones — they were what are called Taurus and Sagittarius — the 
Bull and tlie Archer; in Greece, the Ham or Lamb and The 
Fishes seemed to be the leading signs ; in Rome the sign of the 
Lion for which was substituted the Eagle, and Aquarius or the 
man pouring water. All these signs were to be found ujwn the 
tombs and temples of my day. There were also a great many 
representations of the Goddess with the wheat (by some called 
cornV These I found in all countries. Soldiers were all tyrants. 
Til ere was a great appearance among them of worship of the 
gods, but in reality there were very few who believed them. A 
god was only of account as long as he prospered their aftairs. 
When lie failed to accomplish anything useful for them, they 
did as tlie Chinese of your times do, burned him or knocked 
off his head. I knew Apollonius of Tyana. I knew also 
his disciple one Damis. I saw them at Alexandria. They 
there taught in the different temples, but I was so busy as 


a soldier, that I had not much time to listen to philosophy. 
This was about A. D. 36. Tiberius dyin<? the next year, o7, 
I returned to Itome and there completed my history, of 
which only fra«?ments have been allowed to come down to 
you moderns ; and the reason of this supi)ression of wliat I 
wrote was, that in it was a full description of the workings 
of miraclfcs by ApoUonius, and the Christians could not 
aflbnl to let this be known. It would have ruined their 
scheme. It also contained a complete description of the doc- 
trines and teachinjj^s of the Essenes, wiio had three colonies at 
that time, one at Antioch, one in Samaria, ami one in the Isle 
of Cyprus. I have now stated all I can tiiat will be of much 
benefit. I will have to spell my nam(>, Velleius Paterculus." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Paterculus. 

Against the imputation of his lack of fidelity as a historian, 
in the history which comes down to us, thesi)iritof Paterculus 
returns to confound his traducers by stating that it was not until 
after the death of Tiberius, in A. I). 37, that he left his military 
occupation in Egypt, and went back to Rome to write the 
history whicli mainly gave him his historical fame. That 
history, he tells us, contained a full recital of the miracles 
performed by ApoUonius of Tyana, and a complete exjx)sition 
of the dogmas and teachings of the Essenes; and that these 
portions of his work, the most important and valuable to jxw- 
terity, were <lestroyed by the Christians to save their monstrous 
scheme of deception. I do not hrsitate to dt-clare my conviction 
that this communication is authentic and true in every partic- 
ular. Who will say the graves are not giving up their dead 
and the judgment day drawing near? 



Bishop of Neo-Caesarea. 

"I Greet you, str : — I was a collector of manuscripts, and 
besides, a bishop of the Christian Church. But I was by no 
means a destroyer of sucla manuscripts. I did however inter- 
polate tliem. My wlaole collection of manuscripts fell into tlie 
hands of Eusebius who destroyed all of them that he could not 
use. These manuscripts made clear the fact that Apollonius, 
the Cappadocian, was the true Saviour, and was even wor- 
shipped in the temple of Apollo. The statue of that god was 
worshipped as if erected to Apollonius. As I was a resident of 
the same place as Eusebius, I know that what I have lierein 
stated is the truth. I was known when here as Gregory, bisliop 
of Neo-Cjesarea, about A. D. 266. I feel that this comnuinica- 
tion should be some compensation for the injustice I have done 
to mortals. One of the two most important manuscripts 
destroyed by Easebius, was "The History of the Initiated," 
the other was " The Syntagma." 

Refer to Biographic Generale, for account of Gregory, Bishop 
of Xeo-C{esarea. 

It was tlie spirit of this Christian mystic that returned and 
confessed to the destruction of the manuscripts that would have 
l)roven the fraudulent nature of the Christian religion. Nothing 
is said of the collection of manuscripts made by Gregory, or 
that they afterwai'ds fell into the hands of Eusebius, Bishop of 
Ca'sarea. That such was the fact, I have not a doubt, and that 
the most important and valuable of them were destroyed by 
that greatest of Christian writers, seems ecpially certain. Where 
would Christianity be to-day, could " The History of the Iiu- 
tiated," liave been >^aveil from ins infernal duplicity? 



Governor of Syria. 


name w'lieii here was Ummidiiw Quadratus, sonu'tiint'.s called 
Veiiidius or Nuinidius (iuadratus. I lived amoiijrst all ela, 
of people and all kinds of relijrious beliefs, in Syria, in those 
days. There has never been among learned Christian scholars, 
one who has given the correct account of their sacred writings. 
The language used in the originals of them was what might be 
termed Heliraic-Samaritaii, while they have claimed that most 
of tlie original copies of them were written in the Greek and 
Latin tongues. But this was not the case. Tiie copies in those 
languages were an after occurriMice, and took place itetweeii the 
second and third centuries. All the .Jewisii writings that were 
extant in my day, from A. 1). .")0 to (!(), were written in the 
Samaritan tongue. They were the production of Indian phi- 
losophers and mediums, and were first brought to my notice 
by a king named Agrippa, who said he received tlie coj)ies of 
them from a follower of Apoilonius. These copies were nothing 
more than an account of soni" god who was born of a virgin, 
which event took i)lace some nine hundred years before my 
time, in India. It was said that the (iueen, his mother, wa.s 
overshadowed and the prince l>orn to her was of royal bl(M)d, 
and that he threw away all worldly honors to pass into wliat wa.s 
known to us as the ecstatic state. In my travels, from place to 
place, in Syria I have scrn persons sitting under tret's, for days, 
motionless. A good deal of this was natural, l>ut much of it 
was force<l througli the use of drugs, something similar to the 
modern Chinese opium smokers. Tlie most remarkal)le case of 
a real spirit materiaii/atiou witnessed by me, took place at 
.\ntiocii, where a man wlio refused to give his name, but whost; 
name I have found out as ;i spirit was tlie same as my own, 
(^iiadratus, by means of a burnislied silver glass would sit in 
front of you, the sun sliiuing clearly into the room, and while 
he was in this ecstatic stale, I saw retlectetl upon this glass 
seventeen people pass, one ;ifler the dlber, all of wb<im I knew 
wiien liiey wer<' living in the mortal form. This I cciiild nut 
aretMinl t<>|-. :i> it was impossible for any person to have a<-cess 


to the room where this manifestation took place. Tlierc was 
no one present except King Agrippa and myself, and the build- 
ing was surrounded by Itoman soldiers. Tliis I was satisfied 
was an actual demonstration of what I termed the manes of 
my ancestors. But as a spirit, I know that it was nothing 
more than the manifestations you have in your seances of to- 
day. The Jews were a, very sensitive jjcople — exceedingly 
niirvous and irritable — ever ready to fight, the moment they 
thought tliat their religion was assailed. They were mad, 
fanatical bigots, and it was in vain to reason Mith them ; so 
we were compelled, in order to keep them quiet, to kill a few of 
them at every festival, to compel their respect. After reading 
those writings or copies of the teachings of Apollonius of Tyana, 
I went to Jerusalem, about the time when the Jews had their 
feast of unleavened bread, and from the light thrown upon that 
ceremony by the teacliings of Apollonius — by the teachings of 
the Rabbis of Jerusalem — and the teachings of their sacred 
books; I found that the feast of unleavened bread was nothing 
more than a revival of the feast in honor of the goddess Ceres, 
as practiced in the Eleusinian mysteries, and as taking place 
in the House of Corn, or in the season of harvest. And I found 
also, that the old Testament which the Jews claimed was the 
foundation of all the others, was in reality nothing more or less 
than a copy of the Greek and Egyptian religions. These 
religions were all of the astrological order ; and in the Jewish 
temple all the signs that were known to astrologers. Mere 
engraved or cut upon its doors or walls. For my part I could 
see no difference between the priestsof Jehovah and the priests 
of Apollo — the one class was simply a copj^ of the otlier. In 
relation to the unleavened bread, the Jews claimed that they 
ate it in commemoration of a hasty departure — in some event 
which caused their ancestors to leave a country in so great a 
hurry, that they had not time to supply themselves with 
leavened bread ; but I think the real reason for the observance 
was to prevent, at that season of the year, incurring the taint of 
leprosy, and that it was a l^lood purifying ceremony. This idea 
has crept into the Roman Catholic church, and they have their 
consecrated wafers instead. [This explanation was given in 
reply to my question, why the bread used by the Jews at that 
festival was unleavened?] But to return. I was allowed to 
examine into matters of religion while sitting as a judge, and 
to learn secrets that none others wei'e allowed to know, excej)t 
the liigh orders of priests. In tliat way I found a religion 
something similar to what is known as Cliristianity, among the 
Esseiu'S fir Communists. I know of no modern p('o[iK' moie 
like tlie Essenes tlian tlie .Shakers. Thi'y had their own god. 


after the idea of the Indians, and that was that a god always 
dwelt in the llesh, and he was known to them by certain marks 
upon his person, saitl to have l)een horn uj)on him. But they 
had also another gotl, in the person of a woman who presided 
<iver the female portion of the Essenes ; and I remember, since 
I eonie to compare them, (that is since I became a spirit) with 
the Christian teachinjj^s, that one of their teachers inculcated 
sometiiing that was almost word for word like the "Bermon on 
the Mount." That the latter is taken from the Essenes, I as a 
si)irit now testify. Of this I am just as sure as I am of happi- 
nes.s. I might communicate a great deal more, but it is neces- 
sary for me to give way in order that others may speak." 

Few communications have preceded this one that possessed 
greater interest and importance than this. It is strange .so little 
is known of the man whose spirit gives that communication ; 
and yet not strange when it is remembered that he knew and 
understood the great .secret of the origin of the Jewish religion. 
We refer to Smith's Dictionary of Greek and Roman Biography 
for account of Quadratus. 

The greatest and most significant jwint of this unusually 
intelligent communication is the testimony of (iuadratus, tliat 
by reason of his judical })()sition in Syria, he had been enabled 
to become accjuahited with the most carefully concealed secrets 
of the Essenes, who were esj)ecially numerous in that country 
when he governed it. He tells us these Essenes hail not only 
their incarnated god, but their incarnated female god (or god- 
dess) as well ; and that he knows that the "Sermon on t!ie 
Mount" is almost word for word a copy of the teachings of one 
of the incarnated gods of the Essenes. Upon this point his 
testimony is most emjthatie. Can we read that communication 
of (iuadralus in connection with the historical n-ference we 
have given and not come t«> the conclusion that the Jewish 
feasts of tile I'assover, Pentacost and Tabernacles, were but 
copies of the older religious observances of tlie Parsees, Egvjv 
tians and Hindoos? Thus another historii-al truth is brought 
to the light, despite the eare tliat has been taken to <'oneeal it, 
and that is that the .h'wish religion is but very little older tliaJi 
the ( 'hristian ollspring. Thus mystery after mystery is jtassing 
away before the all eoncpiering light of the world of sjtirits. 
Who can doubt, who is not blind to the [»rogress of this age, 
that a new era has dawned upon a long benighted world ? 


A Roman Historian. 

" I SALUTE YOU, SIR : — There may be many communications 
attributed to me, but nevertlieless there lias been a great deal 
in my name, that I have had nothing to do with. I have 
other work than coming hereto inortals to deliver an eulogy 
over fallen greatness ; and I should not have come here 
had I not an important object in view. That object is, to 
speak, as far as I am concerned, in relation to a passage in my 
works that the Ciiristlans wish to make out, refers to the Naz- 
arene. Who were the Nazarites from whom the title of Jesus, 
the*Nazarene, was derived? They were the people who were 
afterward called the Essenian Brotherhood. That sect origi- 
nated at a place called Nazarita, a small village near Gaza. It 
was looked upon as the most contemptible place in all Judea or 
Syria. This sect shaved their heads — wore a kind of loose 
garment girdled at the waist and made no distinction as to 
their teachers. I also, at three different times in my life, saw 
spirit manifestations occur through that great medium Apollo- 
nius of Tyana. I saw him in the camp of Vespasian, where 
he was known as the oracle. A Jew named Eleazer was a 
medium and attempted to show what the spirits could do 
through him in the presence of Vespasian. He wanted to 
supplant Apollonius in the confidence of that emperor. A 
witness of this attempt' w'as one Flavius Josephus. Tlie coun- 
tryman of the latter was defeated. He could get no manifes- 
tations in the presence of Apollonius. The manifestations 
occurred througli Apollonius witliout hindrance. This is one 
reason why Josephus makes no mention of Apollonius or his 
work. Jealousy and discomfiture rendered Josepiius silent as 
to him. I lived from A. I). 52 to the beginning of the second 
century. During most of that time I knew almost everything 
that was taking place, and especially in Judtea, because of the 
wars that were going on there. But I never heard of the 
Christian Jesus nor of Christianity. I did, liowever, hear of 
the Nazarite sect, who changed their name about A. D. GO to 


that of the Essenian Brotherhood. My name was C. Cornelius 

Refer to American Cyclopaedia for account of Tacitus. For 
account of Nazareth refer to McClintoek and Strong's Cyclo- 
piedia of Ecclesiastical Literature and for the term Nazarites 
refer to Chambers' Cycloptedia. 

Tins spirit gives a very different version of the performance 
of the Jewisli medium, Eleazer, or rather of the spirits wiio 
attended him, before Vespasian in his camp, from that which 
Joseplius gives, (Antiquities of tlie Jews, Book viii, chap. 2, 
Section 5.) It appears there was a rivalry between this Eleazer 
and Apollonius, as to wliich should be the oracle of Vespa- 
sian, and that tliere was a trial of mediumistic results through 
them, respectively, to determine that point. Tliat Josephus 
and Tacitus were present at that trial tliere is every reason to 
believe ; and that Apollonius was triumphant is equally certain, 
for he remained the chosen friend and adviser of Vespasian 
until his death. Tliere cannot be a doubt that among the 
destroyed historical writings of Tacitus, there was an account 
of that remarkable contest of spirit forces; and because of its 
destruction the spirit referred to it. It fully explains why 
Josephus, who was witli Vespasian, at the same time tliat 
Apollonius was his attendant oracle, has never mentioned tlie 
latter and his wonderful mediumistic worlc and prophecies. I 
regard this conununication from tiie spirit of Tacitus of the 
highest significance and value, in unravelling the tangleil web 
of so-called sacred history. 


An Egyptian Priest. 

" Let us believe in that light which lighteth every man that 
Cometh into the world. Centuries have come and gone since I 
became a spirit. My spirit knowledge may be summed up in a 
few brief sentences, among which the principal are, that Wis- 
dom is the guide of Experience, and, by analogy, Experience 
is the father of truth. During my mortal life I was a priest of 
Heliopolis. That temple was built iu the service of Osiris — the 
God of the Sun. Our religion was represented by the Zodiac, 
and was altogether of an astrological origin. This was known 
only to the initiated — the outsiders receiving the emblems as 
the real facts — to impress upon their minds the obligations of 
our religion. All the people were idolators, because they knew 
no better. It has often been asked, both bj- the learned and the 
unlearned, "If a man die, shall he live again ?" I wish to say 
this : there is a desire that is universal in the breast of every 
living creature, and that is tlie desire for life. The desire nuist 
and will be satisfied. Out of every living creature there grows 
a life that is spiritualized— that never dies. What you moderns 
term materialization, was understood by us ancients to mean 
notliing more than tliis : that the medium contained within 
himself, or herself, that element wliich admitted of the veil, 
that conceals the spirit body from your sight, to be drawn aside. 
You all have a spirit body, as the development of tlie material 
body, which, under favorable circumstances, become visible to 
mortals. Tlie Osiris of the Egyptians acted in the same capacity 
of intercessor between mortals and God, that the Jesus Christ 
of to-day does. God — the I AM of the Egyptians — was not 
accessible to mortal prayers or cries — as in Christian teachings ; 
therefore a physical spirit — one that lived on this plane, acted 
as a pleader for them. All this was the preparation — the 
schooling — that enaV)lod after generations to establish Christ- 
ianity. And liere I wish to remark, that during my long 
sojourn in spirit life, I have never met an enliglitened spirit 
that claimed any prcMjminence over his or her fellows ; for the 
common result in spirit life is, that the more learned, the more 
comprehensive your views, the more you become clothed with 


the mantle of humility. There are none great in the kingdom 
of heaven — all desiring to learn tliat tliey may teach. In my 
(ireek history, the greater part of wiiieh is now extant, I laid 
bare the foolisliness of priests, and the avariee of kings. It was 
a struggle between tliese, as to which should be the most 
admired by the ignorant. Life, althougli progressive, retains 
the same principle in almost every age and generation. There 
is no (Jod, and no Saviour, other than your highest concej)tion 
of wisdom ; and with tliis remark I will close, by thanking 
you for this hearing. My name was Manetho, — before the so- 
called Christian era, two hundred and sixty-one years." 

Ili'fertoNouvellelJiographie Generale for account of Manetho. 

The spirit of tliis learned Egyptian priest, comes and 
contirms the testimony of .so many other ancient spirits, that 
the common obje3t of worship by the votaries of Osiris, and 
other ancient deities, was the sun, the great central orb of our 
planetary .system, and the great governing power of all that 
appertains to the welfare of the human race on our globe. 
This sun personitiod with human attributes, has been the re- 
vered Saviour of men in all ages and among all nations. He 
tells us that the spiritual nature and destiny of mankind was 
as well understood by tlie learned men of his time as it is to- 
day. The crime of tiiese learned men was that tiiey had not 
the honesty to impart that knowletlge to tiie people. The 
same criminal policy is adhered to by the Roman Catholic 
priesthood, who stop at nothing to still conc;'al tiiis most im- 
portant of all knowledge, in order to prolong their unholy 
domination over their fellow l).'i!igs. Manetho, returning jvs a 
spirit, tells us that tlie mythical falsehoods and flummeries of 
the Egyptian i>rii'stiuK)d j)repared the way for the subsiMjuent 
establisliment of the mytidi-d falsi-lioods and llummeries that 
constitute tlie essential features of tiie Cliristian religion. 
IJetter, far better, would it have been for countless numbers of 
Inmian souls, if no such preparation had ever been m;uU' l>y 
Egyptian or other priesthoods. Manetiio tloes well, even at 
this late day, to return and jnake known the falseness of his 
eartldy teachings. How far lie attempted to lay bari' tiie 
foolisliness of priests, as he claims to have done, we are not 
permift<'d to know ; l)ut trust, for the peace of his spirit, that 
be did all that was then possible. In the face of the un- 
doul)ted spirit testimony of so many learned !ind iiillueutial 
departed ones, how can the religioufr errors, deceptions and 

VARRO. 177 

frauds of to-day endure ? They ean not. The resistless rays of 
spuit light are forcing their way into the darkest and most 
despairing recesses of the human breast, there to kindle the 
latent embers of divine truth, that have been so long smothered 
beneath the :ishes of the dead past ; and they will ere long 
burst into a flame that will consume those who, in their blind 
folly, may persist in their work of smothering the blazing light 
from the spirit world. 

A Roman Writer. 

" I GREET YOU, SIR : — In ray day there was no man living 
who had access to all kinds of information as I had myself, 
and none who wrote more than I did ; and yet, there is so 
little of it extant to-day. I say this in no spirit of egotism, 
but state it ius a fact. My works were on all subjects — most of 
tliem historical — and tliey have been destroyed because of that 
great cm'se of mortals — too much religion. It is impossible, it 
seems to me, to bo religious witliout being bigoted. My book, 
"The Key to Ancient lleligions," sliowed that religion luus 
been the governing power in all civilized nations, and the basis 
of all religions has been Sun worship. So well was this under- 
stood by a man, whose spirit was forced here to coniniunicate 
that he destroyed my works to conceal that fact. That spirit 
was Constantino the Great. All of the most celebrated litera- 
ture of the ancients has been destroyed by the Christian Hier- 
archy, and this was done from the third to the fourteenth 
century. They could not afford to allow this adverse evi- 
dence to exist. It would have been fatal, as soon as the art 
of printing came in use. I travelled in almost every civilized 
country, and found, everywhere established, the religion of the 
Sun. All the gods that were worshipped were nothing more 
to the initiated than typical personations of the Sun, and all 
were the creation of men. In order to hold the masses of the 
people, they were compelled to have something tangible U^ 
worship. They, therefore, embodied their ideas in all shapes 
—gods with all kinds of heads, animals, etc. But to the 


initiated, everything was understood as referring to the Sun 
aiul Stars. Any thorougli investigator of Cliristianity will lind 
tlie8uii idea tiierein. During my mortal life I wrote at least 
four liundred and fifty scrolls, or books, of which oidy two are 
now extant. You can judge of the extent of the vandalism of 
Ciiristians, by this wholesale destruction of my books. My 
name was Varn). I lived B. C. 28." 

Refer to Chambers' Cyclopaedia for account of Varro. 

The spirit of the "most learned of all the Romans," has 
returned, and through a medium who never so nuich as heard 
his name, gave that certainly authentic and most intelligent 
comnninication. He tells us tliat most of his works were on 
historical subjects. What haslx?come of these, that no mention 
whatever is made of them? His " Book of Antiquities" was 
only one of a number of books of the greatest historical and 
ethnological importance. Varro, as a returning spirit, tells us 
that they were destroyed because of religious Christian bigotry. 
Oh, what a loss wtvs that ! when the " Key to Ancient Relig- 
i<tns " was given to the flames by that impious imixM-ial 
villain, Constantine the Great ! Who cnild have known Ix-tter 
than Varro, the librarian chosen by Ciesar, tlie true nature of 
all the ancient religions? Tiiey were in every instants, says 
Varro, nothing more than the worship of the Sun, and well 
understoo<l to be so by those initiated in the secret mysteries of 
every form of religion. Tliere is especial signifioanee in the 
reference^ to the forced presence of Constantine, wliich wad 
shown in the communication from him already given. 



Patriarch of the Essenes. 

" Let us work in the interest of truth :— I lived about 
A. D. 75. I am set down in history as tlie Patriarch or Bisliop 
of Antioch, but I held no such position. I was what would be 
termed in modern times patriarch or leader of the Order of 
Essenes, who were what you moderns designate Communists. 
Our ideas were given to us through a medium whose name was 
Bela, about one hundred years before the time I have named. 
Almost all the ideas that are embodied in the book called the 
Christian Testament were taught at Antioch, but not in their 
present form. The highest and purest num amongst us, who 
was endowed with spiritual gifts, was looked upon as a god^ 
that is, as if the divine emanations were collected in a human 
form. Among us p]ssenes such a man was all powerful. I 
know of no instance now on earth exactly like such a person ; 
but there is one who approximates nearly to it, and he is the 
Grand Lama of Tibet. So pure was this man regarded to be, 
that none were allowed to come into his presence, except his 
own chosen followers. Now, although I was ajjatriarch of this 
society, I did not come near to what they called this perfect 
man. We had four names for him, but I can only give two, 
which were simple and equivalent to Alpha the beginning, and 
Omega the end. The others were names that I cannot force 
through this organism. Our sacred books Avere made up of 
events from the time of Bela to the time of the sixth perfect 
man who was then ruling. They contained extracts from the 
best moral precepts that we coidd find in the sacred books of all 
nations. I have no doubt, since I have seen and conversed 
with Apollonius, who came to Antioch to learn our s.>-«tem, 
that lie blended the contents of a copy of our sacred writings, 
which our people gave him as a mark of the highest honor, 
with the sacred books that came into his possession in India. 
My name when here was Ignatius of Antioch." 

liefer to the Nouvelle Biographic Generale for account of 

In the communication of Ignatius we have the fullest confir- 
mation of the truth of the communication which we have 
heietofore published from the spirit of Pliny the Younger, in 
relation to his letter to the emperor Trajan regarding the Com- 
munists or Essenes of Bythinia. Om- readers will remember 


that in his comnuinicalion, the spirit of Pliny said, that in tlie 
year A. D. 100 there was no religious nect known in Jiythinia 
as Christians. It is ecjually certain that there were no such 
religionists at Antioch at that time, who were called or known 
as Christians or worshippers of Jesus Christ. This is settled 
beyond all question by the fact that the iS\'riac version of the 
epistles attributed to Ignatius of Antioch, contained nothing 
that would strengthen the clerical or episcopal power of the 
Christian hierarchy, or that would maintain ti»e divinity of 
Jesus Christ. That such piu^sages were interpolated to etFect 
those purposes, three hundred years after the death of Ignatius, 
shows the utter groundlessness of the Christian pretence that 
there was any such religion as Christianity or any such church 
as a Christian church prior to the second century. It is, how- 
ever, an undoubted fact that the Essenes, a comnumistic sect of 
religionists, were thoroughly established in the Asiatic provin- 
ces of the Konuin Empire at that time, tiie patriarchal seat of 
which was located at Antioch. Ignatius was therefore an 
Essenian, and not a Christian prelate. It would seem that 
Ignatuis was himself at the head of the Essenes at the very 
time when Apollonius made his third and last visit to Antioch. 
We are told by the former that Apollonius came to Antioch to 
learn the religious doctrines of the Essenes, and that lie was 
furnished with copies of the sacred books of that remarkable 
sect. The Essi'iies, ho tells us, worshipped a perfect man wlu) 
was sujiposed to concentrate within ins own person all the 
emanations from the Divinity himself. They were therefore 
worshi])pers of an incarnate eml>odiment of (Jod. The spirit of 
Ignatius tells us that the fountler of his sect was a spiritual 
medium, and tiiat his name was liela, and not Jesus ; and that 
lie lived about 2") yeai"s li. C. More than this, he tells us that 
all tin' religious or doctrinal ideas in the Christian Testament 
were taught in Antioch, but not in their present form, in tlie 
first century, by the Essenes who were not Christians. IOsih-- 
cially is tiie designation of the lu-rfect man, tlie great central 
feature of tiw Essenian religion, to wit, tlie Alpha ami Omega, 
itlentieal witli theCiirist of John's (Jospel. Tliere can bai<lly 
be a doubt that .\i>ollonius did incorporate the Essenian doc- 
trines in Ills religious teachings. We cannot follow up the 
analysis of tills invaliial)le communiention as it merits. The 
field of iiKjuiry that it opens ii]) could not be exiiausted in 
months sjyeiii in researches as to its full import. 



A Roman Historian. 

" Let us unite in the hastening of the downfall of Supersti- 
tion. I doubt if any person ever had a better opportunity tlian 
myself, for ascertaining whether there was any truth in Christ- 
ianity, being contemporary witli the alleged Jesus Christ, and 
intimately acquainttHl with Pontius Pilate. I have never been 
able to discover, either as a spirit or mortal, any positive, or, I 
may say, any negative evidence of the existence of Jesus of 
Nazareth. I am certainly one of those spirits that Christians 
may call a devil, because I violate the precepts of their sacred 
books (manufactured by priests), and deny that Jesus Christ 
was ever in the flesh. My reason for this denial must be given. 
First, no learned Jew — antl I have conversed with many such, 
that I have met, knew aught of his existence. I have also seen 
and conversed with many of the governors of Syria, and with 
those of them who then ruled Syria, none of whom knew 
aught of this person, nor of any other person that seemed to 
approximate to the descriptions of him. ]5ut after my decease, 
tliere was a man who fulfllled all that has been claimed for 
Jesus, and that man was Apollonius. All Kome and Judaja 
were in excitement, at that time, over the conquests of Augus- 
tus Caesar in ICgypt : and many Egyptians were brought to 
Home, and taught their doctrines there ; and these were of an 
astrological character. They taught that different stars repre- 
sented the birth, life, death, and resurrection of a person of the 
remote past, known by many diflerent names. This legend was 
tirst pronmlgated or taught to his students by a Hindoo philoso- 
pher called Ma-Ming ; and the Christian legend took its rise 
some where in the vicinity of the Nepaul mountains, and was 
afterward transferred to Singapore, whence it was carried to 
Antioch by Apollonius, where he was met by a sect calling 
themselves Nazarites, known after my death as the Essenian 
Brotherhood. Any one reading the life of Jesus Christ, can at 
once see that he was a communist. This sect was scattered all 
over the different parts of Syria, extending into Phoenicia and 
the Isle of Cyprus. In their teachings there was this resem- 
blance to Jesus. There was a perfect man among them, to whom 
all confessed, who was never seen, and by these confessions this 
man became a great reader of human character, as are the 
Catliolic priests of to-day. These, by taking advantage of the 
dillerent emotions that animate the human breast, paved the 


way amongst otlior generations for that curse of lumianity — a 
lM)i)e. Tlie books I wrote, when here in mortal form, liavc 
heen tampered witli ; first by Kusebius, afterward by Innocent 
III. ; and ahnost utterly destroyed after tlie Council of liasle. 
Otherwise there would iiavo bi'en no mistake by moderns in 
regard to the origin of Christianity. I was known, when here, 
as Titus Livius, A. D. 17." 

liefer to American Cyclopajdia for account of Livius. 

The wholesale destruction of the historical writings of Livius 
shows very clearly that the Christian church could not atlbrd 
to liave it known that Livius had made no mention of those 
historical fictions, that nearly two hundred yeai-s after his 
death, were woven into the religious legend concocted by 
Christian ecclesiastics. And furthermore they could not allord 
to have it known that Livius had recorded the fact that the 
Egyptian cai^tives Ijrought to Rome by Augustus Ciesar, thirty 
years before the alleged birth of the Christian Jesus, had 
taught in that city that the dillerent constellations of the starry 
lieavens represented the birth, lif", death and resurrection of a 
person in the far past, known by man^- names. It was to con- 
ceal the fact that Jesus Christ was but a new materializatioti, 
or incarnation of this " person of tlie remote i)ast " whose birth, 
life, death and resurrection, Mas only to be read correctly, by 
the passage of the Sun, in its annual course through the con- 
stellations of the Zodiac ; having his birth in the sign of the 
Goat, the Augean stable of the CJreeks ; his baptism in Aqua- 
rius, the John the liaptist in the heavens ; his triunij)h wlieii 
he becojues the Lamb of God in Aries ; his greatest exaltation 
on ."^t. John's, the beloved disciple's day, on the -1st of June, 
in the Sign of the Twins, the emblem of double iM)wer ; his 
triljulation in the garden of Gethsemane, in the sign of the 
rural Virgo ; his betrayal in the sign of Hcorpio, the malignant 
eml)lem of his approaching death in the stormy and adverse 
sign, Sagittarius, and his resurrection or renewed birth on tl)e 
twenty-fifth of December in the same sign of the celestial 
(ioat ; tile ever existing and univei-sal god. Tan, the poetical 
ex])ression «)f the (.'osmos, or whole of Nature, as known to 
mortals. Livius tells that wliat remained of his works was 
dt-.(i-oy('d aftiT tlie Council of IJa.sle, which took place about 
]\\2. Sliortly afterwards it was, that Li'o X, made such 
strenuous ellbrts to find the missing books of Livius. As all the 
budks tli«-ii of jiiiy eonseipK'iiee or valiU', were in the hands of 


the Christian priesthood, it is hardly likely tliat he should 
have failed to find them ; and that he did not do what he 
meant to do, destroy them utterly. Those that were allowed to 
remain were not calculated to expose the fraudulent nature of 
Christianity, and hence were allowed to escape destruction. It 
is such spirit testimony as that of Livius, that must, in the end, 
bring retributive justice ui)ou those who have committed such 
Mrongs against humanity, as the destruction of the ancient 
literature of the world, to conceal their vile deceptions. We 
tell you, priests, prelates and pontiffs the end draweth near. 


q. VEJ^AfllUS. 

Governor of Britain. 

" I GREET YOU : — I actcd as governor of Britain, under Nero, 
in A. D. 60. I found in Britain the same principle that 
governed almost all nations of antiquity — that is, they had a 
God vy^ho acted as a Saviour. The antagonists of this system 
were what are termed Druids. There seemed to be a continual 
warfare between that order of priests and the Britons. These 
Britons had a god, who was much older than he is set down in 
history, called Odin. This Odin, it is claimed by moderns, 
was brought to Britain, two or three centuries later than he 
was, by the Norwegians. But that is simply a trick of priests, 
to ttirow inquirers off the scent. It came about in this way ; 
Odin, in his teachings, characteristics, and forms of worship, 
was identical with tlie God of the first Christians ; and this is 
admitted by all really learned commentators ; but as tliey have 
bv-en principally Christians, this fact has been concealed. 
Friga, a woman, in tha teachings of Britain, instead of being 
tlie wife of Odin, was a virgin mother ; showing that the idea 
was establi-^hed among barbarous peoples, of being saved by a 
man born of a virgin. All this I studied, and compared their 
teachings witli tliose of the Roman priests of the temple of 
Apollo, and I found that those barbarians had estal)lished a 
religious system identical with that known amongst the Greeks 


and Ilomans. Although a military man, I am not here to-day 
to siiy aiiythinj^ about tlie contjueHts of that time, but tell you 
what I know of Christianity. I wa.s governor of liritain from 
.% to (>0. They (the Britons) claimed that their god lived G(X) 
years before that time. My name was Veranius." 

liefer to Smith's Dictionary of Greek and Roman JJiography 
for account of Veranius. 

I regard that communication not only as perfectly authentic, 
liut as staling the truth in relation to the fact that the funda- 
mental religious doctrines of Ciiristianity were thoroughly 
established among the Britons for hundreds of years before 
they were i>romulgated as divine truth by the Christian priest- 
hood. That the Druid priests were hostile to the open and 
unconcealed doctrines of the priesthood of the ancient Britons, 
Wivs owing to the fact that it was a fundamental principle with 
them to conct-al everytliing that was taught as religion ; and 
like their Christian successors, to render everything of a re- 
ligious nature as mysterious as possible. Nothing was more 
natural than tliat Veranius who had Ijcen invested witli jtriestly 
dignities by the lloman Tontifcx Maximus, should iuive 
studied and ol)served the analogies between his own religion 
and tliat of tlie people, over whom he was appointed to govern. 
We (juestion whether it is generally known that there was a 
more ancient system of religion than tiiat of the Druicls es- 
tablished in Britain, and wliich tlie priests of the latti-r religion 
wi-re doing all they could to suppress, when the Romans in- 
vaded and coiKpiered Britain. It was but retril)Utive justice 
tiiat Druidism had, in its turn, to succumb to the bigotry of 
Christian priestcraft. One stej) further in the direction of 
retril)Utive justice will be taken, when (Christian priestcraft 
shall in its turn go down witli tiie withering and consuming 
ligiit of .Modern S[»iritualisin, which is to close the career of 
priest liond oil (he earth. 


A So-called Heathen Philosopher. 

" Good Day : — Many persons may question the conduct or 
language of spirits wlao are trying to uproot Cliristianity. These 
persons may say : " These spirits deprive me of my Lord — wiiat 
have 1 left?" Oh ! foolish mortals ; to rely so implicitly on that 
which never existed. We spirits are constantly bringing for- 
ward more and more proof that Christianity has no basis in 
truth. It is nothing more than the mistletoe on the oak of 
ancient religions. The first question to be answered is ; did 
Jesus Christ, so-called, ever have a personal existence? To this 
I answer he had not. I come to set forth such facts as I know 
to be absolutely correct, that will conclusively justify that 
answer. None of the early Christian Fathers were Christians. 
Any person who will attentively read their works will see that 
they did not know whetlier Jesus ever lived or not, and this 
was the case immediately after his alleged death. Those early 
Christian fathers never thought of establisliiug such a gigantic 
system of fraud as is practiced by the Christian priestliood to- 
day. In all the earliest books and manuscripts of tlie so-called 
Christian era, there was no mention of this Jesus, except as a 
kind of sun-god. Out of astronomy or astrology, the gods of all 
religions have arisen, one after another. These Ciiristian fathers 
wherever tliey could alter those manuscripts, during tlie first 
one hundred and tifty years of their era, did so ; and they then 
began to shape their religion as you now find it. To do this 
they made use of all classes of writers, by them called heathen 
arui pagan, to j)lant tiieir religious fraud upon the eartli. All 
tliis will be brought to light by thoroughly informed spirits. 
We are now forming a band in spirit life tliat will bring forth 
such proofs as will convince the world, or point out the sources 
from wliich those proofs may be obtained. There is not a pries-t 
in Rome or elsewhere that is fully initiated in the secrets of his 
church, who does not Icnow that Christianity is a fraud ; for in 
the Library of the Vatican, at Rome, is the evidence tliat 
nialu'S that point certain. Tiieeccle'^iastical custodians of that 
evidence, will liave to produce tlie documents tliat contain that 
evidence. At Rome are most of tlie writings of (he first three 
centuries of the Ciiristian era, embracing tlie works of all of 
us, so-called, pagan writers. These have been mutilated but 


not destroyed. Why have they not been dcstroj-ed? Simply 
because there is a power in tlie spirit world, that popes and 
cardinals fear. They know that spirit communion is all there 
is to relijjcion, and they heed the warnings of materialized spirit« 
who come to them. The priesthood know that the people have 
become too intelligent to be any longer blinded, by rites and 
ceremonies, to the simple fact of spirit connnunion. There are 
writings of Seutonius — there are writings of the emperor Trajan 
— in tile possession of the Papal church, that would settle 
forever the question as to the personal existence of Jesus. It 
has also the po.ssession of letters of mine, in which they have 
altered the word Gnosticism into Catholicism, and on the 
.strength of that have claimed me as a Christian. At the time 
I lived there was nothing but contention and strife; but there 
wa.s not one-half as nuich contention about Jesus, as there was 
about who should attain ecclesiastical precedence in the new 
religion. All this was the outcome of each individual philoso- 
phizing and theorizing for himself, and giving these thoughts 
dillerent forms. In fact it was at a later day than that in which 
I lived on earth, that Christianity fully settled down in its 
present shape. This voice of mine is a spirit voice that priest.s 
do mightily fear. I am not done with them j'ct. But tliere is 
a sha])e in which I desire to get my eoinmunication that will 
compel these men to hear me. They will be made to hear me. 
When a man's citizenship is challenged, then it behooves him to 
prove his citizenship. So I challenge these priests. I have spoken 
longer than I intended. I was known when here as Porphyry." 

Refer to McClintoek & Strong's BibHcal, Theological and 
Ecclesiastical Cyclopa-dia. 

We deeply regret tiiat space will not allow of giving the par- 
ticulars of his philosophical doctrines, as these show most 
clearly and conclusively that Porphyry, one of the ablest and 
most learned men that ever lived, was a spiritual medium, and 
taught the grand truths now being brought to the knowledge 
of mankind, through humble and uncultivated mediums, six- 
teen hundred years after those truths were rejected and trampled 
under foot by the Christian priest luwid. 

Wi- have never received or known of a spirit communication 
which seemed to us to be more iniijortant than this connnuni- 
cation from the spirit of the great KeUctic and Neo-Platonic 
]>hilosopher. Porphyry. Wi- can well undi-rstand the<linicu!li('s 
under which this learned and truly ailvanced spirit, after six- 
Jeeii Imndred years in spirit life, labored in imparting tlie 
iinportiint inrtirniatinn therein c<»iitaine<l. 


A Heresiarch and Apostate. 

" Good day : — None can throw as much light on Christianity 
as the CathoJies. Cliristianity is a Catholic institution, and 
not a Protestant one ; and yet, all the paraphernalia of both 
are the same, except that Protestants have somewhat modi- 
fled them. During my mortal life I was a Catholic prelate, 
and held the title of archbishop. I was a man of science, and 
never allowed my religion to interfere with my reason. I knew 
the identity between Christianity and Paganism, and that the 
former was only a copy of the latter. In fact, in the Library of 
the Vatican at Home were all the documents necessary to prove 
that the old Roman gods, rechiselled by the sculptors, are the 
ajjostles of the Christian religion ; that the Christians robbed 
the Pagan temples of all these old myths, in the shaj^e of 
sculptured forms and basso-relievos ; and that all the rites and 
ceremonies and vestments are copied from the observances of 
the priests of Apollo. The mitre had, originally, twelve points, 
representing the twelve signs of the Zodiac ; but as Catholi- 
cisni increased, it was necessary to conceal this fact in such a 
way that the astrological significance of it would not be too 
apparent to the public eye. If there is a "Prince of Lies," 
spiritually speaking, his home is in the Catholic Church. 
Some persons niay think I am hard upon them, but I do not 
feel so. It cost me one hundred and fifty years of misery, as a 
spirit, to get rid of a lingering desire, developed in me in 
mortal life, that held me to that myth of centuries — Jesus of 
Nazareth ; and I speak plainly here to-day, because I wish my 
mortal brethren to steer clear of any faitli or hope in any 
redemption but their own strength of character, their own 
love of truth, and to discard all worship of any book, except 
the book of nature. Be natural in everything, and you will 
obtain not only happiness and bliss, but you will be enabled to 
heh^> others to tliat point wliere we shall all be united in the 
fatherliood of God and the brotherhood of man. I was located, 
in ]()20, at Savoy in tlie Strand, London. JNly Italian name 


was Antonio de Doniinis, Archbisliop of Hpuhitro. In England 
1 was called Maivantonio de Dominis." 

Itcft-r to Nouvelle Biographic (Jeneralo for account of Marc- 
antonio de Dominis. 

The foregoing communication is beyond any reasonable 
(liu'stion, both genuine and authentic. This man was fully com- 
petent to know just what ho testifies to as a spirit. That he 
was a man of unusually keen perceptions, is manifested by his 
discovery of the causes of the rainbow, which destroyed for- 
ever that pretty fable about that covenant between God and 
man. It will be seen that for twenty years he was a member 
and honored and trusted agent of the Society of Jesus, and 
was undoubtedly fully informed of the facts to which he testi- 
fies in relation to the robbing of the Pagan temples of their 
mythical objects of veneration, and that all the appliances and 
paraphernalia of the Roman Catholic priesthood were copied 
from the priests of AjjoIIo. Well might this well informed 
Catholic spirit locate the Prince of Lies in the Catholic Church. 
Notwithstanding he understood the deceptive character of the 
Christian religion, he tells us that it took him one hundred and 
fifty years, in spirit life, to get away from the earth-formed 
desire of being saved by Jesus of Na/areth. Could any spirit 
give wiser counsel than does the s{)irit of Dominis, when he 
says, "lie n:itural in everything, and you will obtain not only 
happiness and bliss, but you will be able to help othem to that 
point where we shall all be united in the fatherhood of (Jodand 
the brotherhood of man ?" This spirit found himself alike 
d('lude<l, whether ideiitilied with Iloman Catholic or Protes- 
tant Christianity. Both phases of that grand di-lusion are 
un<loul>tedly alike destructive of spirit liappiness, or the testi- 
mony of spirits is worthless as an element in the stock of hiunan 



The Favorite of Tiberius. 

" I GKEET YOU, SIR : — I liave a word to say to all Avho seek 
for that whicli will give them physical enjoyment. I gained 
my success in mortal life, and also my death, through flattery 
of those in power. INIy main object in coming here to-day, is 
to throw what light I can upon the disputed point of the reality 
of a man, or so-called god, named Jesus. I ain set down in 
liistorical accounts as departing this mortal life in A. D. 31, but 
it was in A. D. 36, one j-ear before the death of one whom I 
acknowledged my master, Tiberius Ctesar. I travelled a great 
deal with him, and was very intimately acquainted witlj the 
Jew wlio taught pliilosophy — Grecian philosophy, not Jewish 
philosophy, (the elder Hillel) ; and I conversed with him upon 
that subject which now agitates modern thought — spirit com- 
munion — and in no case was he able to identify any of the 
alleged leaders of Christianity. He knew nothing of their lives, 
and as he lived at Jerusalem, engaged in teaching pliilosopliy, 
(and Grecian philosophy, for Hillel was a follower of Plato) 
from A. D. 10 to A. L>. 4-5, he must have known of them had 
they lived. Here is a Jew, who lived contemporary with the 
great facts that are claimed by Christians, and yet he knew 
nothing of them. The only thing that he knew of, th;it came 
any where near what the Christians claim, was that a Jew, 
Jesus Malatheel, was crucified for highway robbery, wliose 
brother (not father) was one Joseph, who begged his body of 
one Simon, but this was not Josej)!! of Arimatlisea. The last 
named cliaracter was a pupil of Hillel, and told him of this 
transaction privately. As the Jesus who was crucified was an 
Essene, they were afraid his body would be desecrated, and as 
this was repugnant to their ideas, they stole it in tlie night 
time. If an extract from the Alexandrian Codex, which has 
been obliterated by means of chemicals, and which if now 
rubbed with certain comj)ounds known among modern chem- 
ists ; or could the latter be placed over this obliterated portion 
of that Codex, you would recover the proof of the truth of 
what I here state. In my great desire to atone for a life of 
sensuality, I come here to-day, and I have made all plain that 


the coiiccntnition of power allows me to utilize. My name was 

Refer to Nouvelle BiographieGenerale for account of Sejanus. 

It was the spirit of tlii.s man who, in liis desire to atone for 
his vile and corrupt life, comes back and testifies as above. 
His introduction of himself is fully borne out by the recorded 
facts of his earthly career. He denies that lie was put to deatli 
in A. D. 31, as history has recorded ; and says it was in A. I). 
30. This is by far more probable, for, if it is true tluvt the latter 
l)art of the reign of Tiberius was little else than a succession of 
executions, it is not likely this execution of tlie friends of 
Sejanus continued for six years. A year was arnple time to 
di.spose of all of them, and this is the period during whicii, it is 
most probable, they were devoted to destruction. This correc- 
tion of a historical error is, under the circumstances, a sutticient 
proof of the truthfulness as well as the authenticity of tiie 
communication. The spirit of Sejanus tells us that he was 
intimately ac<iuainted witli Hillel the Elder, who taught phi- 
losophy at Jerusalenx from A. D. 10 to A. I). 45, and that lie 
had conversed with him on tlie subject of communit)n of 
spirits with mortals. 

While the gospel story of tlie crucilixion l)ears tlie marks of 
fiction fn)?u bi-ginning to end; not so tlie statement of the 
spirit of Sejanus. The latter is perfectly consistent with pioln 
ability. JJut there is one special ]H)lnt in it that seems to show 
that not only was Jesus ^lalatheel, an Kssenian culi)rit, who 
.sud'ered for his crime, l)Ut that he furnished the ground-work 
for the gospel legend. It will be st'cn that it was one Simon, 
the Cyrenian, who V\as the person assigned as the executioiur 
of Jesus; and whom the Jews eomijelled to bear the cross on 
which he was to be executi'd. According to the statement of 
Sejanus, after the tlcalh of Jesus, his brother Josepli, lu-ggt-d 
the body, not of IMlale, but of Simon, who no doui)t had t!ii' 
custody of the body. That Simon should be nu'Utioned in the 
gos[»el story as the person comixUed to act as executioner, or at 
least to provide the <-r()ss, and that the spirit should havi- static! 
that it was to Simon the application for the body of Jesus was 
made, is one of tlio-;e coincidences tiiat gives certainly to that 
which it relates. Then; is also u singular signilicaiice in tiie 
fact that without any previous mention wliy it was (ioue, or 
how they eanie to be at (iolgotha, the gospel story says: 


"There Avei-e two thieves crucified with him ; one on the right 
hand, and the other on tlie left ;" and then says : "Tlie thieves 
also which were crucified with him, cast the same in his teeth." 
That crucifixion, whatever it was, was certainly a crucifixion 
for a criminal, and not for a religious or political offence. 

I have dwelt more at length upon the suggestions of the 
spirit communication of Sejanus than I otherwise would have 
done, because it offers the only rational clue to the true expla- 
nation of the real nature of the gospel narrative regarding the 
crucifixion of Jesus. I trust the readers will not think the time 
and space occupied in doing this wholly thrown away. Sejanus, 
you have nobly atoned for your misspent earthly life by your 
contribution toward the enfranchisement of the minds of those, 
who have discernment enough left to them, to profit by the 
far reaching suggestions that you have thrown out. 

fliiOYsiUs niiiius. 

An Italian Savant. 

" I RAiATTE YOU, SIR : I lived in mortal form about looO, and 
was employed on the calendars by the popes and bishops of 
my time. They had been so nmch tampered with that 1 did 
not know whether I lived in 1550 or 1350. There appeared to 
be about two hundred years so mixed up that it was almost 
ini[)ossible to rectify it or set it right. The different eras had 
become so mixed, one with another, that great confusion in 
regard to time prevailed. I ^vas set at the task of trying to 
make things straight. On entrusting me with the books which 
were necessary for that purpose, the first thing that struck me 
was the fact, that the adventures attributed to Jesus Christ 
were nothing more or less tlian a legend in regard to certain 
stars. In fact, that the whole Christian story was derived from 
astrology, and the gods who were supposed to have lived before 
Jesus was said to have lived, such as Brahm, Buddlui, Jupiter, 
Jehovah, etc. ; and that the doctrine of the Christian trinity 
is based on tlie pagan trinity, which was nothing more than 
fire, water and earth, according to those old books and manu- 
scripts that were given to me at that time. No pope, bisliop, 
or man of learning, knew when Jesus did live ; and when 
they were alone to themselves, they freely admitted tliat the 
Miiole story M-as mythical and intended to gain power for 


thomsclves. A groat many of those books and manuscripts are 
still at Rome, but they are kept liiihlen from the world ; but the 
time will soon come when they must Iweome known ; and I, 
for one, am doinjjj all that I ean, as a spirit to brini? about the 
<lestruetion of Christianity and the triumph of reason over 
bijxotry. My name was Alo^'sius Lilius." 

Refer to Thomas's Dictionary of Biography for account of 
Alovsius T/ilius. 

We regard this communication as in every respect most 
important. That it is authentic there can be no reasonable 
doubt. The task at which Lilius was set by the papal autiiority 
must, as he says, have necessitated the putting of books and 
manuscn'pts in his hands tliat are not accessible to any but 
the highest and most trusted orders of the Catholic priesthood. 
That those books and manuscripts should have disclosed the 
a.strological origiii and mythical nature of the adventures attrib- 
uted to Jesus Christ is so highly probable as to render it certain 
thatsuch was the fact. This spirit says nothingabout having met 
with foul play at the hands of his priestly employers, but unless 
he was more cautious about concealing what he discovered as 
a mortal than he is a spirit, he must have dropi)ed hints that 
probably cost him his life as soon as his task was completed. 
But if Modern Spiritualism has done nothing else, it hius ren- 
dered murder but a poor method of silencing those called dead ; 
and tiiough years and even centuries intervene, all truth will 
come to light and all wiekedness be revealed even to earth's 
inhabitants. Jndi-ed, it would seem that while I.ilius was not 
a priest, he was on the most intimate relations of mutual in- 
terest with the Catholic prelacy to solve the principles that no 
one of the Catholic prelates was competent to undertake. In 
those conferences this spirit tells us that they admitted to him 
that the religion that they were teaching as infallible trulii 
was mythical and intended solely to secure them power. Kveii 
should this spirit not be correct, in su{)posing that many of the 
books and mamiscripts used by him in his work are now con- 
cealed at Rome, it will make little did'erence ; for the spirits 
who knew of their existence and their contents, can impart 
enough to defeat every priestly fraud that has ever been 
jMrpetrattd. Oh ! how we bless these spirits for their ellorts to 
j)Ut tlie truth before the world, and bow we thank them for 
letting us share with them in the glory of the results that v.ill 
flow from their i^raiid and noble ellbrls. 


A Roman Writer. 

" I SALUTE YOU, SIR : — Ceiituries iii spirit life seem to pas'? 
with as uiucli rapidity as one year in mortal life, because you 
are not subject to that fatigue of body tliat you experience on 
earth. I was, when on earth, more of a miscellaneous writer 
than a writer on any one subject. I was a generalist— not a 
specialist. During my time here I became neither an advocate 
of religions of my day, the politics of it, nor of the social con- 
dition of affairs ; for I saw imich in each of these three depart- 
ments of human interests to excite my contempt rather than 
my love. To see men of noble talents appealing to mythical 
gods seemed to be a waste of the real purposes of life. In poli- 
tics the greatest flatterers were the grandest courtiers ; and in 
the administration of affairs, although administered by the 
emperor, yet justice was ever biased and even controlled by a 
plausible tongue. In social matters, in my day, one of two 
things occurred — man was either woman's master or slave. 
Between two extremes there was no intermediate. In 
such a state were human affairs at the time of my abode on 
earth. There was only one consolation that I enjoyed, and that 
was the secret counsels of the Sons of the Sun or the Initiated. 
There, with our mediums, we enjoyed for a few hours that 
higher spirituality that our spirits called for. But our meetings 
had to be secret — covered from the eyes of the priests and 
priestly spies. No one suspected of belonging to the order cculd 
escape from the ruin sooner or later. Those Pagan Roman 
priests were just as powerful bigots as are the Roman Catholic 
Christians, and hesitated at nothing to increase their temporal 
power. As late as A. I). 150, at Rome, at Alexandria, at An- 
tioch, and at Jerusalem, these Sons of the Sun received the 
teachings of the Gyinnosophists, who were combined with the 
Therapeutje, and their main doctrine was spiritism. We met 
at Rome and compared notes every six n)onths ; but the em- 
bassadors to these meetings were all disguised as traders 
engaged in mercantile pursuits ; and in this way we were able 
to learn the jirogress of the cause. No Jew by the name of 
Jesus Christ was known at Rome in my day ; nor did I ever hear 
from anv of tlie embassadors of the order the name of Christ- 


ians mentioned. I knew notliing of Paul, but I knew as a 
mortal and know as a spirit, that Pol wjis one of the names 
conferred upon ApoUonius of Tyana. I have every reason to 
believe that the Paul of the Christian Heriptures is Apollonius 
of Tyana. I have had this view of the matter from one wliom 
I knew in the mortal form, as the result of his investitfation. 
I mean Pliny the Youn<rer, with whom I was intimately 
aecjuainted. My name was Pompieius Saturninus." 

liefer to Smith's Dictionary of Biography for account of 

" Pompjeius Saturninus, a contemporary of the Younger 
Pliny, is praised by the latter as a distinguished orator, histor- 
ian and poet. Several of Pliny's letters are addressed to him." 

liefer to Thomas's Biographical Dictionary for account of 

"Saturninus, or Saturnilus, one of the earliest of the Syrian 
Gnostics, flourished about 125 A. D." 

It would seem from the communication of Saturninus that 
in the latter part of the first and fore part of the second century, 
there was a secret association or order known as the " Sons of 
the Sun," who were Spiritualists, who had their mediums, who 
held their secret circles, and who held connnunion with the 
spirits of the ascended dead ; but this secret order was under 
the ban of the Iloman priesthood, and its members hunted and 
watched by priestly sjiies ; that at Home, Alexandria, Antioch, 
and Jerusalem, the Initiated, or "Sons of the Sun," were 
taught by the Gymnosophists and Therapeutse, whose main 
doctrine was Spiritism ; that these early Spiritualists had semi- 
annual secret meetings of Spiritual embassadors at Home, 
where reiK)rts of the progress of the Spiritual movement were 
made from all (juarti-rs of th(> civilized world ; tliat as lute as 
A. D. l.'Jo, no such person as Jesus Christ had bei^n lieard of, 
nor had the name of Christians then been used to de.-ignate 
any religious sect; that no such person as St. Paul was then 
known ; and finally, that there is every reason to believe that 
Apollonius of Tyana is the Paul of the C-hristian Scriptures. It 
appears tliat Saturnimis was of the (Jnosties, who were Gym- 
nosophists as \\v\\ ; that he was a eojitemporary and personal 
friend of JMiny tlie Younger, who was himself no doubt one of 
the Initiati'd; and tiiat he was a writer of versatile aeeom- 
plislnnents. Tliere was tlierefore an Ancient as well as a 
Modern Spiritualism, but it was bitterly opposed by the Roman 

CARRA. 195 

priests, and finally crushed by their successors, the Christian 
priesthood. It behooves those who value Modern Spiritualism, 
to profit by this communication from the spirit of Saturninus, 
and see to it that no sectarian opposition to its growth, whether 
from without or within, shall again bar the progress of the 
teachings of a more advanced Spiritism, as this spirit calls it. 
Let those who seek to sectarianize Spiritualism, know that it 
cannot be done and nmst not be attempted. These spirit testi- 
monies are not given to go unheeded. 


" Good Afternoon : — I lived, and was well acquainted with 
Jean Jacques Barthelemy, and he succeeded me in the National 
Library at Paris. We had many consultations together about 
his alphabet of Palmyra, and the inscriptions upon diflJ'erent 
ancient ruins ; and he goes with me in spirit. He is with me 
to-day, to say that in a town called Said, there is an inscription 
which defines what is meant by the term Essene. "Es" means 
"fire," and "sene" means "worshipper," or passer through, 
and in modern language would be termed worshippers passing 
through purification by fire. The inscription was on a fiat stone 
covering a vault, about two miles from Port Said, and in the 
Samaritan tongue. And from other writings, as well as being 
so assured by one Ignatius of Antioch, inspirit, who was an 
Essene, both Barthelemy and myself have come to the conclu- 
sion that all converts had to pass through tire — termed fire 
baptism — in order to be initiated into Essenism. Ho has also 
to say that the inscriptions on the Adulian marble, after the 
first clause, ended by two arrows, one pointing toward the nortli 
and the other south, relate to the life and miracles of Apollonius 
of Tyana. [I here asked whether the obliterated portion of the 
inscription had reference to that subject. He replied :] It seems 
to have been chipped off so as to conceal its purport. Apol- 
lonius is nearer to earth, at this time, as a spirit, than he has 
ever been, and will probably, in materialized form, be enabled, 
before long, in person to claim to be the true Messiah, and in 
tliis way make a final end of Christianity. Not that he claims 
any Messiahship, but he was a superior medium. — Carra." 


Refer to Xouvelle Biographic Genoralo for account of Carra. 

It was the spirit of tliis man, the friend and predecessor of 
tlie erudite Jean Jacques Barthelenij-, in the office of Librarian 
of the National Library, that returns and communicates the 
interesting information above given. I doubt wliether there 
has ever been any successful attempt to give the etymology of 
the term Essene, prior to this spirit exposition of it. Tliat it is 
correct there can be little question. It would seem that Bar- 
thelemy's discovery of the inscription at Said that explains tlu^ 
meaning of that term, has been made since he became a spirit, 
thus showing that if the way is once fully opened to the learned 
in spirit life, they have it in their power to unravel and cor- 
rectly explain every historical puzzle, concerning even the most 
remote past. It is a fact that purification by fire baptism was 
a conmion thing among those people, the object of whose wor- 
ship was the sun. AVill not some traveller to the Orient remem- 
ber this spirit statement, and test its correctness, by visiting 
Said and searching for the inscription described? Doubtless 
there are those of the inhabitants of that old Syrian town, who 
have seen the stone and the inscription upon it. Ignatius of 
Antioch, to whom the spirit of Carra refers as having confirmed 
Barthelemy's interpretation of the Samaritan word Essene, was 
not only an Essene but he was the patriarch of that sect, and 
one of the most learned men of his age. The spirit's statement, 
on behalf of Bart helemy, that the inscription on the monument 
at Adulis, after the first clause, related to the life and miracles 
of Apollonius of Tyana, is undoubtedly correct, and hence the 
oblitei'at ion of it by some emissary or emissaries of the Christ ian 
church, whose piety far outstripped their honesty and truth- 



"I GREET YOU : — I always taught when seated. Too much 
religion has been a curse to nie as a spirit. I knew of the 
writings of one Marcion — not that he was the author of them — 
but he substituted a mytli for a reality. That reality was 
Apollonius of Tyana. I received copies from him, and I fol- 
lowed his text as far as it suited me. But there was one great 
desire that animated me as a mortal. That was to establish a 
fraternity of monks ; and in this I succeeded, but I did not 
dare to let them know the light that I had received ; so I used 
the name of Apollonius, which after my time was erased and 
tlie name of Jesus Christ substituted by Eusebius of Ctesarea. 
All his translations of my writings are, in the main forgeries. 
He took my communistic doctrines and used them to found a 
church. That is, the leaders of the Roman Catholic Church 
were to be Communists, but their followers were not allowed to 
become such. At Alexandria, the most renowned priests of the 
East and West, over the then civilized world, assembled to 
compare notes ; and as has been before stated by a spirit who 
communicated through this medium, they formed that idea, 
which was afterwards put in operation by Constantinus Pogo- 
natus, ofthebodyofthegod (Prometheus) to which was attached 
tlie head of Apollonius of Tyana, but which the ancient Christ- 
ians would not accept, but continued to worship the first sign 
of the Zodiac, Aries, the Lamb or Ram. Tiie former idea did 
i\ot find its proper place until the sixth century. But the 
whole account of the decision of the Gnostics, the Gymno- 
sophists, and other sects, M^ho met in Council at Alexandria in A. 
1). 101, was written byme; and I hope that my writings, of which 
true copies, as they originally read, are now in the possession 
of the Maronite monks, of Mt. Lebanon, Syria, may yet bo 
forthconung. Tliese once in the possession of juoderns, and the 
whole fabric of Christianity will be stamped as a forgery. I am 
quoted as a father of the Christian Church. I deny it. I was 
a father of a socialistic community, of which celibacy was the 
principal tenet. My name was Clement Alexandrinus." 

Refer to McClintoek <L Strong's Cyclopaedia of Ecclesiastical 
Literature ; also to Dr. Lardner's worlvs, for account of Clement, 

What has become of Clement's "Institutions," which Dr. 


Lardncr refers to, but which he says has been lost, and why 
are we allowed to know so little of its contents? Let the spirits 
of Eusebius and his abettors in his pious frauds, appear and 
answer, for upon them rests the heavy responsibility of the 
concealment or destruction of that important ancient book. It 
will be observed tliat there is no liistorical mention tliat Clem- 
ent of Alexandria ever founded or attempted to found a frater- 
nity of monks; but who can read tlie synopsis, given iu 
McClintock & Strong's Cyclopicdia of his writings, and not see 
that his labors were all in the direction of monachism, and an 
ascetic and self-denying life ; and that so far from being what 
is now regarded as an orthodox Christian, he was what ortho- 
dox Christians now designate a heretical Gnostic. For a 
Cliristian writer to speak of "the true Gnostic" as synonymous 
with "the perfect Cliristian," as does tlie Christian writer I 
liave quoted, is to resolve Cliristianity into Gnosticism. What 
then is Gnosticism? fiays a writer in the American Cyclopjc- 
dia : "(Gnostics; (Greek ' Gnosis,' knowledge,) a name given 
to various heretical sects, in the early Christian church." [A 
pretty Cliristian church was that, when heretical Gnostics 
were its exponents and dominant rulers.] " We know tliem," 
saj's this writer, "mainly tiirough their opponents, almost 
notliing remaining of Gnostic writings, except the fragmentary 
quotations found in ortiiodox autliors. (Jnosticism was a natu- 
ral result of the contact of Cliristianity with Oriental and ( Jreek 
l)hilosophy, and was the earliest attempt to construet a philo- 
s()j)hical system of faith. It undertook to answer the most 
dillicult questions, such as that of the origin of evil, and soon 
iK'came extravagant, and met the opposition of the leading 
Christian writers." 

Not the least significant declaration of the spirit of Clement 
is, that in A. 1). Kil, the most renowiu-d priests of the Kast and 
West, thniugliout the then civili/.ed world, assfiubled in eouncil 
.'it Alexandria, emitracing (tnostic, (Jymnosophists and other 
St (ts, ;it which the idea was formed to adopt, as the symbol of 
a (•<)mm()n worshij), the body of the (irecian god, Prometheus, 
siiMfring for mankind on the Scythian Crag to which should 
bt'attnclu'd the head of ApoUonius of Tvana. Whether Ck-ment 
was himself a member of that Council of (inostic, (iymno- 
sopliisls !uid other prit'sts, he does not tell us, but hv does most 
plainly tell us that he wrote a full account of the tlecision they 


came to in regard to the common religious symbol they deter- 
mined to adopt. Nothing was more natural than that these 
Greek Gnostics and Gymnosophists should have adopted that 
especial emblem ; and nothing more unnatural than that 
Christian prelates assembled in A. D. 680, at Constantinople, 
by Constantinus Pogonatus, should have adopted that identical 
symbol as the emblem of the Christian religion. Who has ever 
seen a crucifix, or statue, or picture, representing Jesus of 
Nazareth, the alleged Jew, that had not every lineament and 
physical attribute of the highest Greek ideal of human perfec- 
tion. To combine the ideal beauty of Prometheus, the Greek 
saviour, with the real beauty of the sage, the seer, the benefac- 
tor, the teacher — the renowned Apollonius — was indeed, to 
unite, in one emblem, all that was divinely and humanly per- 
fect and adorable. That Christian prelates should have delib- 
erately adopted this compound cflfigy of a heathen god and a 
heathen philosoplier, as tlie emblem of their religion, was to 
confess the heathen origin and heathen nature of all that is 
connected with it. To-day, in every Christian churcli, the 
people in their ignorance, are worshipping the same objects 
that received the adoration of the heathen Greeks and Romans. 
If they desire to worship a Christian Jew, as they claim to be 
doing, let them at least discard an emblem that relates only to 
the theology concerning a Greek god, and the life and acts of a 
Greek philosopher and teacher of men. Who will earn the 
thanks of unborn generations of men, by searching for the 
waitings of Clement, as they were originally composed, among 
the Maronite monks of Mt. Lebanon? That they are there, I 
feel confident. Well may the spirit of Clement say : " These, 
once in the possession of moderns, and the whole fabric of 
Christianity will be stamped as a forgery." I regard tliis com- 
munication as of extraordinary importance in every way it may 
be viewed. It is beyond all question, a spirit communication, 
and there is no valid reason for questioning its authenticity. 


The Great Essenian Rival of St. Paul. 

'* My salutation shall be, Let us shed the light. I lived in 
mortal form in what is termed A. D. 122 — tiiat is, I m as in full 
exercise of my mortal i)o\vers at that date. 1 am mentioned in 
the New Testament, Seeonil Timotliy, eliap. i., lo, as Hermog- 
enes, and am tliere set down as a lierelic. in order to set 
myself squarely rigiit before moderns, I am liere to-day to tell 
the whole truth. The original l*aul, and the man whom I 
followed as a mortal, was Apollonius ; and Timotheus wasji 
bishop, or an apostle, of the Nazarite, Essmiau, or Therapeutic 
sect, for these were one and tlie same, lie was acting as an 
apostle ; and an apostle, in those days, meant a pronudgator of 
some religion. Until that sect began to abuse the eonnnunistic 
idea — thai of having all things in connuon — I was a member 
of it. iUit the bish()i)s and leading men began to monopolize 
the enjoyment of the good things of this life. Apollonius him- 
self had the same weakness that tinges the actions of modern 
metlitnns. He became desirous of controlling the moneys and 
the tongues of his follow«'rs ; and upon this point he and my- 
self parted, iiuman nature has been the same in every age 
and generation. Vou may lind thousands of ]h rs >ns who con- 
temn the good things of this life; but put them in a position 
where they can monopolize them, and they cannot resist the 
temptation of their surroimding circumstances. Apollonius is 
tile real hero of the Christian legend, lie is also the Paul of 
the Clnistian Scriptures; and wiiat was revealed to him, l»y a 
voluntary spirit control, on the Isle of i'atmos, makes liim the 
John of Kevelations. That b(»ok of Itevelation, as understood 
l>y the ancients, is to be exidained entirely by a.stnuiomy, or 
the movemejd of the starry hosts upon the dome of luaven. 
The key to Essetiianism— tlu' key to tlie language of the Tliera- 
IM-utM>— and the key to all that the so-called Apostle wrote, is 
to be found in the character and life of .\|>ollonius of Tyana ; 
not as these were exemplilied by his mortal career, but accord- 
ing lo the ancient accounts of that career, after his death, as 
liis pathway was trace(l among the stars. I contributed largely 
of my material means to i>ropagate the ideas set forth by Apol- 
lonius ; and as long as he was spiritually minded, I was one of 


his most faithful followers. But, Avhen he became carnal 
minded, and grasped after the good things of this life, without 
regard to either principal or justice, I refused to be one of his 
adherents. By spirits who will come after me, at this sitting 
to-day, testimony will be given, in the face of which no mor- 
tal now living, or yet to be born in the course of coming gen- 
erations, will dare to deny the astrological and astronomical 
origin of all religions. It was so undei'stood by us — the ini- 
tiated. And I would say this, on all my hopes of future happi- 
ness, that, if ever mortals wish to comprehend the symbolism 
of Christianity, they must become readers of the stars. The 
Essenes, Nazarites, or Therapeutpe, and all sects in the first 
and second centuries, owe their religious ideiis to that Plindoo 
trance medium, Deva Bodhisatoua. If this causes any one or 
more persons to think upon these points, I will be amply re- 
paid for the obstructions that have been tlirown in my way by 
opposing spirits, to prevent me from communicating what I 
knew, to mortals. You have my name. Good bye ; and may 
God bless you for your efforts to promulgate the truth." 

I regard that communication as containing, within itself, all 
that is necessary to prove the fact that the spirits of men and 
women who lived in the far historic past, can return and com- 
municate with mortals, and that many of them have so 
returned, and through their medium, have disclosed facts and 
truths of the greatest importance to the v.elfare of humanity. 
The only jiositive reference to this Hermogenes that is any- 
where recorded, is in the 14th and loth verses of the first 
chapter of the Second Epistle to Timothy, which are in these 
words : 

" That good thing which was committed unto thee, keep by 
the Holy Gliost which dwelleth in us." 

" Tliis tliou knowest, tliat all they which are in Asia bo 
turned away from me ; of whom are Phygellus and Hermog- 

Remember, that all other mention of tliis Hermogenes has 
either been lost or destroyed. Not a word is said as to why 
"all they which (were) in Asia (were) turned away from 
(Paul) ;" nor are we told who Paul Avas, or who Timothy was, 
that their religious or doctrinal views Avere different from the 
views of Phygellus and Hermogenes, "and all they which 
were in Asia," and formerly of the same religious sect with 
Paul and Timothy ; nor are we told what the sect was called, 
that Phygellus and Hemogenes turned away from. All this is 
fully stated by the returning spirit of Hermogenes, and in a 


manner, and by means, that bear the strongest possible appear- 
ance of truth. 

The only possible historical reference to this heretical Iler- 
mogenes may be found in Smith's Dictionary of Cireelc ami 
Roman Biography. 

In that most unexpected communication of Hermogenes, wo 
behold a light that discloses the most important clue to the 
source of the sacerdotal or hierarchal features of the Christian 
religion that hixs ever been revealed. It has ever been a puzzle 
to thoughtful and well informed persons outside of the Christ- 
ian priesthood, to discover how a church of the most arbitrary 
and autocratic character, could have been built up on avowed 
principles of common equality and perfect fraternity on tlio 
part of its constituents. Tlie connnunication that I am com- 
menting upon, makes this as clear as the noonday. Christianity 
had its source in the religious sect known as the Essenian 
Brotherhood or Fraternity. Tliat organization was purely com- 
munistic, and iK'rfectly democratic in its fundamental princi- 
ples. It so continued, as it now appears, until Apollonius of 
Tyana, wlio became a member, and prominent A^wstle of its 
religious doctrines, undertook to subvert the governing prin- 
ciples of tliat then well established sect ; and to substitute for 
them the anti-communistic and anti-fraternal i)rinciples of 
sacerdotal and hierarchal gradation. Tlien l)egan a struggle 
for unity, fratt-rnity and e(piality, against priestlv dogmatism 
and aggrandizement, that was resumed when spirits of light 
and wisdom launched the present Spiritual Movement, after a 
lapse of eighteen hundred years. Tiie genius of mental free- 
dom had not then suiriciently penetrated tlie minds and souls 
of men, and the old cloud of sacerdotal usurpation rolled, 
again, oviT tlie star-lit dome of Iiuman aspirations. Ilermog- 
rncs, tlie great democratic leader of the Kssenes, confronted, 
and, for a time, drove back the friends of priestcraft, led by 
Ajiollonius, or Paul, the JOssenian Ai)ostate, but in vain ; and 
tlie lalt«T b"came tlie successful founder of a bastard Kssenian- 
i<m, whicli after his di-atli, one Marcion, of Pontus, put fortli 
under tlie alias of ( 'iiristianity. Aj)()llonius left his Kssenian 
bantling at Antioch, the great centre of lOssenianism, where 
Marcion found it in the shape of a (Jospel and eli'ven Kpistles, 
which he calle*! the Christian Scriptures ae<'onling toMaicion; 
and this spurious Imntling of the aposlat*' Kssenian, Apollo- 
nius, In cinic ilu- adopted waif of tlie Cliristian priesthood. 


JEflfl SVLiVfllfl BfllliliV. 

" Good day : — This mortal life is one of uncertainties ; and 
little did I think that I, who had devoted myself to the inter- 
ests and advancement of all, should end my life on the guillo- 
tine. There is a fate that seems to hang over you, and you 
know not the hour when its fulfilment will occur. In my 
mortal life I was an astronomer. Xo astronomer that now 
lives, or that ever did live, but knows tlie identity of all 
religions with that science. But there are Materialist astrono- 
mers ; Infidel and Cliristian astronomers; Arabic, Jewish, 
Egyptian and Chinese astronomers, both ancient and modern. 
As another spirit has said, individual actions on this mortal 
plane were afterwards transferi'ed to the stars above, and it is 
there, and there only, that the key to all religions is to be 
found. Excavations are now being made, amid the ruins of 
ancient Babylon, whicli will prove, by the i)lanispheres upon 
burnt bricks, the whole story of all the gods that were then 
known, and who are all to be found nursed in the lap of the 
constellation Virgo. But it is not even in Babylon that the 
finality of the zodiacal problems is to be found. The most 
ancient of all historical evidence that will prove that Christian- 
ity is nothing but a fable borrowed from the stars, is to be found 
at ancient Tyre ; as the Phoenicians, 2700 years before the 
Christian era, had the most correct ideas upon the solar system 
— analogous to what is known by modern astronomers. It is in 
that sunken city by the sea, whose secrets are to be brought to 
light by your modern divers, that the final and conclusive 
evidence is to be found which will give the death-blow to 
Christianity. For further particulars, and for points that I 
think will throw some light upon the subject, I would like our 
brother [myself] here, to obtain a P'rencli work wi'itten by me 
when living in the mortal form, the title of which is, "Christ- 
ian Fables Astronomically Considered." I departed this life in 
tiie French Revolution, in 1793. My name was Jean Svlvain 

Refer to American Cj'clopaedia for account for Bailly. 

Such Avas the learned man whose spirit came back and gave 
that remarkable and characteristic communication. The work 
which he requested me to procure, was doubtless the first of the 


two hist urtiiiod publiciition.s. Of that work, " Essay on Fables 
and tl»eir History," the Nouvelle Biograpliiu Generale says: 
" It was printed in the year vii., (2 vols., in 8vo.,) and was a 
lx)sthunious work tliat the author liad composed in 1781 and 
1782 ; a copy of it was presented as a token of respect to the 
legislative body, and two deputies, liaudin antl Rewbell, t(H)k 
that occasion to pay, from the tribune, a tribute of homage and 
regret to tlie memory of the savant and patriot. That so 
important a work sliould have remained uni)ublislied in his 
hands for eleven years, is suflicitnt evidence of its searching 
character and the danger of making public the trutlis that it 
contained." I have read the "History of Astronomy," by 
Bailly, and can well understand the importance of getting a 
copy of that work, as tlie spirit suggests. If it can l)e had, I 
will procure it, and give tlu; public tlie benefit of the discovered 
truths which I know it must contain. I do not know to wliat 
the s])irit alludes, in regard to excavations going on amid tlie 
ruins of ancient IJabylon, and the astronomical discoveries that 
are being made, or that will be made there; but this I well 
know, that all theological gods of every people, not excepting 
the Christian world, were the allegorical legends of the Sun's 
career in his annual route through the heavens. Tliere is not a 
doubt whatever tliat the IMKcnicians had a very advanced 
science of astronomy long — very long — anterior to the C'liristian 
era. liailly makes this most phiin liy the proofs he adduces in 
his great " History of Astronomy, Ancient and Modern." 
Should tlie discoveries foretold by the spirit be yet found 
beneath tlie .sea, at the site of ancient Tyre, they would not 
only give the death blow to Christianity, but the death blow 
to the insensate opposition that S])iritualism now contends 

[We have no evi<lence that Mr. Roberts obtained a copy of 
the work to which the spirit alluded.— CoMi'ii.Kn.] 



"I SALUTE YOU, SIR :— I was known as Cardinal Csesar 
Baronius, or Baronio, as sometimes called. I was the author 
of an Ecclesiastical Annals, and librarian of the Vatican 
Library. In my search for information amongst the books and 
papers of that library, I was sworn that I would disclose or 
publish nothing that did not agree with the Koman Catholic 
creed. In my investigation of tlie old manuscripts there de- 
posited, I found that Christianity did not have a beginning 
until the first half of the third century. These manuscripts all 
show that one Papius, who was a priest in Syria about that 
time, was the originator of that religion. Christian writers 
have made it appear that he lived much earlier than he really 
did. Tlie Christian story, as borne out by the facts, was derived 
from a Grecian tragedy the hero of which was a dying god, and 
the first man who taught such a doctrine was Apollonius of 
Tyana; and he, according to his own manuscripts, got the idea 
in India from the narrative regarding the Hindoo god Chrishna, 
which is in reality the Christ of the Christians. In fact you 
have, through the spirits that are coming to you, the key to all 
that relates to the Christian religion, in the fact that Apollonius 
was the Apostle Paul. These documents to which I allude, 
although opposed to their religion, the Catholics have not 
destroyed. Whatever originals they possess are in the hands 
of the Order of Jesus, and no priest is allowed to read them 
unless he takes the oath of eternal secrecy. There is not a 
learned Catholic to-day that is in the priesthood, or that has 
ever been at Rome, but that knows that Christianity is nothing 
more than an old pagan idea revived, but as it gives them 
power their lips are sealed. I might speak for an hoiu", but I 
could not tell you more than I have done because I have con- 
densed what I had to sav. I was libi'arian of the Vatican prior 
to A. D. 1607, when I died." 

In reply to our question wiiether he knew that the supposed 
date of the four canonical gospels was from A. D. 160 to A. D. 
185? He answered, "Yes, but they were none of them earlier 
than A. D. 220." When asked how he could feel absolved from 
his oath of secrecy, he answered, " No oath, however solenm, is 
binding upon the human soul wlien it operates to the injury of 
tlie human race." We refer to the Xouvelle Biographic Gen- 
erale for account of Baronius. 
The spirit of this learned and honored Catholic prelate has 


come back to reveal facts concerning Christianity that should 
astound the world, and set mankind about discarding a religion 
of which the whole efTect has been to conceal trutli, and its 
whole purpose to propagate and perpetuate falsehood. In the 
light of that connnunication, we are ineUned to believe tliat 
Baronius had u nuicli better reason for his hesitancy to under- 
take the great task (that of preparing the Ecclesiastical History 
for publication) iniposed ui)on him by St. Philip de Neri than 
his humility ; and that reason wa.s, that in undertaking it he 
was compelled to make oath to perpetrate one of the worst 
crimes of which any learned man can be guilty — tliat of con- 
cealing truth and fortifying error. Baronius well knew that 
this was demanded of him, and being a great-souled, honest 
and good man, he slirunk from the performance of so wicked a 
tjisk. Thanks to tlie great ruling mind and power of tlie uni- 
A'erse, time, which rights all wrongs, has opened the way for 
the return of tliis fearfully wronged spirit, and enabled ium to 
undo the injury which he was forced by circumstances to inflict 
upon his fellow-men. Nothing could more plaiidy show the 
unwillingness with which that injury was inflicted tlian the 
unreserved testimony of this truly conscientious si)irit. Ye 
Spiritualists who would saddle ^lodern Spiritualism with 
Christianity, think of it ! Cardinal Baronius was made to take 
a solemn oath that he would make known or publish nothing 
that did not agree with the Christian cree<l that existed in the 
Catholic Cluirch. And why? Because that creed was false and 
would be spurned by all jjcople of sense if he made known the 
truth concerning it. He tells us that Christianity did not begin 
until the time of I'apius, who lived in the third and n'>t in the 
second century, as Christian writers, including himself, had 
ma(K' it appear. We refer to MeClintock & Strong's Ecclesias- 
tical Encyclopa'dia for account of Papius. 

It is further testilied by the spirit of Baronius that the man- 
uscripts extant and in tlie Vatican collection when he wrote, 
showed that the Christian story was but a modification (if a 
(Jnvk tragedy, the hero of which was a dying god. jMorc than 
this he testifies that those manuscripts showed that the first 
wlio taught such a doctrine was Apollonius of Tyana, and he, 
according to his own writings, got the idea in India, from the 
lirabiuin narrative coiicirning the Hindoo god Clirishna, 
which is tlic original of the Christ of the Cliristians. An<l even 


more than this, Baronius testifies not only to the fact that 
ApoUonius was the Apostle Paul, but he says, in that fact we 
are in possession of the key to all that relates to the Christian 
religion. In the face of that accusing testimony of Baronius, 
confirmed as it is by A'olumes of corroborative evidence, have 
we not a right to demand of the Ilonian Catholic church, that 
it shall plead to that fearful indictment of one of its most 
honored and shining lights? Do you or do you not know, ye 
Catholic priesthood, that the Christian religion is but a revival 
of paganism ? How say you, guilty or not guilty ? 

t^UpOS QUlflTlDS CU^TlUS. 

"I salute you, sir, in the name of Truth triumphing over 
Error. I was intimately acquainted with Vespasian ; I knew 
ApoUonius ; and I saw Flavins Josephus at liome about the 
middle of the reign of Trajan. I come here to-day to say, that 
Titus, the son of Vespasian, brought to Rome some of the 
Hebrew scrolls that were recovered by Judas Maccabeus, after 
the destruction of the Temple of Jerusalem by Antiochus 
Epiphanes; and that the most, if not all, of the Jewish legends 
are borrowed allegorical recitals taken from the Persian and 
Egyptian mytliologies. Their identity with the latter was 
uncUrstood by the learned or initiated. And here I wish to 
InLroduca a word, wliich is claimed by modern scientists to 
express an existing force — Odic. This force, wliich is termed 
by some niod3rns Psychic, was merely the preparatory condi- 
tions for answers, discerning some physical representation of 
future events. All augurs, or what are termed mediums amongst 
moderns, when inquiring into future events, drew a circle 
around them at the time ; and any interference with them, or 
any crossing of that circle, unless summoned by the augur or 
medium, brought death to the intruder. This circle was drawn, 
by thos3 called the ancients, to keep out all evil influences at 
the time these spiritual influences were in operation. All 
religions known in my day, whether of India, Persia, Greece, 
Rome, Judea, or Egypt, were understood astronomically ; but 
this was disguised from the masses, because all who had any 
learning whatever knew they had but one common basis to rest 


upon, and that was communion with spirits, whether brought 
iiltout by invocation, or trance, or this oilic or this psychic force 
physically manifested. But such manifestations were always 
called up by vivtue of the mystic signs of the zodiac. Tliese 
signs accompanied every circle. The bretust-plate which Fhivius 
Josephus wore, and in which he was discovered in the cave, 
when his life was saved by Vespasian, was none <»ther than a 
representation of the Chaldean signs of the zodiac. That breast- 
l)Iate has not been destroyed, but now exists, and is to be found 
in Paris, where a priest presented it to Charlemagne. It was 
among the spoils obtained at Rome by Alaric, king of tlie Huns. 
It luis a mission in this world, and until that is accomplished, 
it cannot be destroyed. That mission is, to prove that the 
Hebrew teachings and writings are nothing but a copy of 
Chaldean, Persian and Egyptian writings that preceded them. 
How nuich better would it have been for i>riests, in tlie past, 
to have been lionest with their followers, than deluding them 
with gods and fancy gods into the way of error? For the paths 
of Truth are i)leasant, and all its ways arc peace. My name 
was Rufus (Juintius Curtius." 

Refer to Smith's Dictionary of CJreek and Roman Biography 
for account of Rufus Quintius Curtius. 

It was the spirit of the Roman historian, rhetorician, and 
poet,— the intimate ac(iuaintance of Vespasian and Titus, who 
knew Ajiollonius, and who had seen Flavins Josei)hus at Rome 
as late as the middle of the reign of Trajan, about A. D. 107, — 
who returns and communicates. That he speaks from personal 
knowledge of the truth of what he says, is manifest in a re- 
markable degree in every part of his spirit testimony. There 
cannot be a doubt, from the historical and critical notices in 
relation to his earth life, considered in the light of the connnu- 
nication, that Curtius lived iVoni alK)Ut A. I). 124 until A. 1). 107. 
if we may regard the coinnumication as reliable and truthful, 
it would seem that 'i'itus brought from Jerusalem to Konie, 
aliout A. I). .')!», some of the scrolls that Judas Maccabeus re- 
covered after the destruction of the Temi)le of Jerusalem by 
.\iiti<ielius Kpiplianes, in B. C. 170. It was doubtless from those 
Milirew scrolls that Josephus obtained his account of the Mac- 
calic's. I'.ut the most signiticant fact is, that those scrolls 
sli()we<l that most, if not all the Jewish legends were b()rrow<'d 
all«-uoiie:il recitals, taken from the Persian and l']gyptian my- 
tholotrics; and that this fact was well understood iiy the 
learned and those initiated into an understanding of their 


astrological and astronomical meaning ; while on the other 
hand, this was concealed from the ignorant masses, in order 
the more readily to lead and control them. It is wonderful to 
see how perfectly modern priestcraft has followed in the tracks 
of its ancient progenitor. One of the means of preventing a 
spread of the true knowledge of the true basis of all theological 
dogmatizing to wit : the comnmnionof mortals with the spirits 
departed from earth, was to appeal to the superstitious fears 
which were the result of astrological inculcations. Mediums 
were in those days surrounded by a circle, in which were rep- 
resented the signs of the zodiac, to invade whicli brought death 
to the transgressor. None but the priests who empIo-'-ed the 
augurs or mediums were allowed to approach or cross this 
mystical enclosure, and thus an effectual monopoly of all spir- 
itual intercourse was secured to the designing and initiated 
few. I feel perfectly warranted in accepting the truthfulness 
of this spirit statement, inasmuch as it is corroborated by the 
most ample number of historical facts which time and space 
will not admit of introducing here. 1 think there is much food 
for thought famished by the spirit mention of the identity of 
wliat is res}:)ectively called odic or psychic force, and its opera- 
tion in producing the physical manifestations that attend the 
operation of that force, and its action as reflecting coming 

Whether the breast-plate v.orn by Josephus, at the time of 
his capture at Jerusalem, in the cave in which he had concealed 
himself, at the time of the capture of that city by Titus, is in 
existence, or not, is of less imiiortance than to know that it was 
a representation of the Chaldean zodiac. If tiiis was the fact, 
it is of itself sufficient to show that the Jewish religion was but 
a formulated astro-theology, and would leave no other question 
to be decided than to determine whether it had an^" feature 
essentially original about it, or whether it was a literal or sub- 
stantial copy of some antecedent astro-theological system. 
For account of the breast-plate of the Jewish high priest, of 
which oflfice Josephus was the incumbent, Ave refer to McClin- 
toek and Strong's Cycloi>0ed!a of Ecclesiastical Literature. 



" I SALUTE YOU, FRIENDS :— I was consul for the Roman 
Empire in the first Punic war. I am here to-day for a mission. 
Tliat mission is to unveil what priests liave attempted to palnx 
upon liumanity as reUgion. All religions, in my clay, were 
copied from the Egyptian Osiris, with this great light that 
shines above your head — the sun — as the central pivot ; winch 
Sun has been corrupted into Son, and tiiis because priests, tind- 
ing tliat themassi's would not worship nor adore anything that 
was not covered by a veil of secrecy, resorted to gods born of 
virgins, as the fundamental principle in nearly all the religions 
now existing on this mortal plane, in my time there was a 
oonskmt struggU' In'tween the learned iH>liticians and wily 
prii'sts for supr«'macy ; and sorry am 1 to say tliat tlie priest-s 
almost always triumphed. There never wc)uld have In-en that 
declint' in the Iloman Empire, and its final absorption by the 
(Catholic churc!i to-day, if the Jtoman jK'opk- had listi-ned to 
the voici' of its iK)liticians and oratoiv. Tiie famous (irecian 
(}()(1, I'romet ill-US, dying on the Scythian crags, was acknowl- 
edgi'd :is the saviour of man, when I lived on the mortal plane. 
A |»ur<' invt'iition, the god whicli 1 have nu'iitioned — a myth 
in day, as much as Jesus Christ is a myth in this. I feel 
asas|)irit an earnest tlesire to lift tliis religious bondage that is 
now binding the human raee. No spirit, however exalted, luis 
any saving power whatever, except as it can impress spirits and 
in )rtils to do right. Nothing will pass as a voucher for happi- 
iii'ss in the s| irit life exeejit a clear conscience. If we trace 
things from cause to efli'ct, it is well there was such a god as 
Ap )llo— wliether myth or not — otherwise there would be no 
ii'C'ssity for my coming here to-day, as an efTi'ct of that kind 
oT tcaeirmLC. .\s a spirit I have nev(>r found, with one excejH 
ti >u, that any of these so-called u'ods had .a real existence. 
Tiiis one exception is (Jautama I?ud<lha. I havi' seen him as a 
spirit ; i>;it lie is surrounded, in spirit life, by a sphere which [ 
have no desire to enter- it is too monotonous for an ohl soltljtr. 
Tile kind of sphere that stuTounds Ituddlia is f)iie fif rest. He 
tauirhl that here, and, flierefore, rc.if.s that nsidt in spirit. I 
like prouTession. I do not believi', so far as I have seen during 


twenty-one hundred years of spirit life, there is any doctrine 
or teaching that would impress me, or lead me to give up my 
individuality, for all the happiness of an eternal quiet. My 
name when here was M. Atilius Regulus, 251 years B. C." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for ac3ount of Regulus. 

It was this beloved Roman martyr whose spirit returned and 
testified as set forth in his communication. His testimony is 
only cumulative as to the fact that the Greek and Roman re- 
ligions were but copies of the Egyptian religion of Osiris, or 
the sun personified; and that the dogma of a belief in gods, 
the sons of virgins, was common to all religions in his day. It 
would seem from the testimony of spirit Regulus, that the 
rivalry between the priests and temporal rulers of men to 
obtain supremacy, was as desperate two thousand years ago as 
it has been ever since — the priests managing til ways to triumpli 
in the end. It is an undeniable fact that Prometheus, dying on 
the Scythian crag, was regarded by the Greeks and Romans, 
hundreds of years before the alleged birth and death of Jesus, 
as being as much a saviour of mankind, as the latter Christian 
myth is now by Christians. We are told by this unselfish 
Roman spirit, that of the so-called gods tliat are claimed to 
have existed, he had seen but one as a spirit — and that one, 
Gautama Buddha. His description of the spirit sphere of 
that great and good spirit, is perfectly consistent Avith the 
teachings of that renowned religious leader. The conmiunica- 
tion is i)erfectly consistent with tlie historical facts regarding 
Regulus, and I believe is perfectly authentic. 


Of France. 

" I am hero to-day to help to spread the light. There was one 
fault ill my earthly career that follows me tus a spirit. I was 
too pious. Piety carried to an extreme length begets bigotry, 
and you become so absorbed in it, as a leading i(lea, that any 
one who d(x>s not agree with you, you regard as an enemy of 
truth. At the time I lived in mortal form. Catholic Christian- 
ity was in its darkest period. Nearly all light had become 
extinguished. Altars, priests, wafers and tapers created a kind 
of dim religious awe, which curses all spirits, that become en- 
wrapped in that kind of religious folly. No religion that 
excludes the light of free inquiry will fail to produce, in your 
iiiinds, a dim uncertainty which gradually brings you to that 
l)oiiit that you throw over all the things of the mortal life to 
live in tiiat religious world of your own imagining. As a mortal 
I believed too much. As a spirit I wish to undo that. I have 
found through inquiry and work in spirit life, that the CJreat 
Infinite has marked out no set of religious rules for men to be 
goveriie<l by ; but there are rules that we may learn by experi- 
ence— tiiat which becomes a truth, morally certain to us. JJut 
jiriests have j>erverted the truth by meansof dying rams, lami>s, 
crosses, virgins, and Latin jargon. I know now as a spirit what 
I never knew as a mortal, ancl that is, that Christianity is an 
astrological legend, and every true Cliristian who has his eyis 
ojH-n to the truth, acknowledges it to be so, in spirit life. No 
one who ever livi-d was mori' earnest in propagating Catholi- 
cism than myself, and the priests conferred on me a title wliicii 
lias been a curse to me spiritually, that of "Pious." Tliat title, 
as bestowed by priests, has cursed every spirit that it was ever 
conferred ujion. There is blood attached to it, and untold 
sullcring; and many men whom tiie priests excoiumunicatcd, 
are occU|iying to-day, in sjjirit life, liiglur i)ositions, and enjoy- 
ing greater hapjiiness, than the so-eallcd pious ones of liistory. 
I know positively, from conversations iiad with that great 
si)irit, Apollonius, tiiat ev<'ry hea<l or bust or picture now lu-ld 
s:icre(l as the lu'ad of .lesus Ciirist, i>y Catholics and Protestants 
alike, is the head of Apollonius of 'I'yaiia. I also know, from 
wiiat r have learned from the conclavi- of emancipated spirits, 
and their accounts of their earthly i-xj)eriences, which they 
liave discusseil openly in the spirit world, that the Jesus of the 


Scriptures, the Paul and John, are all derived from the life of 
ApoUouius of Tyaua. The days of truth are upon you, and that 
wiiicli is croolied shall be made straiglit. Tlie age of reason, 
now dawning, needs but one redeemer, and that is the effort 
of each person to be his own saviour. Tliis is a guide-board that 
Avill never lead you astray. All are gods, provided their con- 
ditions and environments are god-hke. I feel much relieved 
in coming here to-day. It is a duty I owe to the misguided. I 
lived in A. D. 997. That was when I was in the height of my 
power. I was known as Robert the Pious of France. Good- 
bye, sir." 

We refer to Biographie Generale for account of Robert the 

This spirit returns and testifies as above, after a lapse of more 
than eight hundred and fifty years. The one draw back to the 
spirit happiness of this remarkable man, was the fact that he 
was a bigoted votary of Christian Catholicism, or of Catholic 
Christianity. He testifies positively, as the result of his inqui- 
ries as a spirit, that the great Infinite has prescribed no set of 
rules for the government of men, and that experience is the 
only sure guide to follow. His testimony as to his positive 
knowledge as a spirit, that Christianity is but an astrological 
legend, while nothing new to those who have impartially 
sought to know the origin and nature of the so-called sacred 
scriptures, shows that they who were the most earnest and 
sincere Christians, in their mortal lives, have, as spirits, become 
awakened to the true nature of the terrible delusion which so 
completely held them in the vassalage of ignorance and super- 
stitious fear. What an important truth he uttei's ! when he 
says: "Many men whom the priests excommunicated, are 
occupying to-day, in the spirit life, higher positions and enjoy- 
ing greater happiness than the so-called pious ones of history." 
AVe have heard much of the assemblies, bands, conferences, 
congresses, and other deliberate meetings of spirits, who are 
seeking to effect their respective parts in the great work of 
human regeneration ; but we have never before heard of the 
"Conclave of Emancipated Spirits," of whom this great and 
renowned Catholic king speaks. The use of the term conclave, 
to designate the nature of that spirit assembly, shows that 
emancipated Catholic spirits are working to defeat the contin- 
uance of the religious delusion from which they have them- 
sehcs escai)ed. How long will the walls of Roman Catholic 

214 ANTIQUITV unveiij:i). 

ecclcsiasticism, in spirit life, withstand tho pressure of these 
workingonianeipated spirits from witliout? Notlonj?, wo opine. 
Tho truth is lu'coiniug rapidly and widoly known, and the fear 
and dread of it is fast boconiing a thing of tho past. The bul- 
Mark(»f Christianity — the Devil — is overthrown, and with him, 
tho idolatrous veneration of consecrated myths and fables. The 
j)urely human origin and invention of the whole scheme of 
Christianity can be no longer successfully denied, and the 
glamour that arose from its supposed sacredness, is being 
dissipated by the light of truth, as the mists of night before the 
morning sun. I hail this announcement of Robert the Pious 
with the assurance of certainty : "Tho days of Truth are upon 
you, and that which is crooked shall be made straight." 

The Samian Sage. 

" I (mKKT vou ALL : It is just exactly six months that I 
havo been lighting my way through adverse conditions to 
reach you here. To be a sago and philosopher in ancient times 
was not a very diflicult atlair, because it was always a spiritual 
aflair. All sages, in ancient times, were more or less mediums. 
JJut in your day tiiey are more learned, materially, because of 
tlie dillerentopportunities tiuit you have toaccpiire knowledge. 
I received from a si)irit the doctrine of metempsychosis, and I 
lind that there issomeliung in it, that is the spirit enveloinnent 
of tho medium. I also devoted myself considi-rably to I'^uelid's 
works and was tiie tirst, in tlie ( Jreek iiistory at least, toliiid tho 
I)n)perties of the hypotiienuse, or fourth element; and it has 
been revived a greatdeal spiritually in the theory of the fourtii 
•linu-nsion of space. [Zoilner's tlieory] -a lame attempt to 
lind out spiritual thimrs by tiieory. There is anotlur point 
wiiicli we nuist admit is inlinitely lieyond our grasp and 
tliat is to undiistand thi' properties of life in matter. We 


can understand the materialized demonstration of it, but we 
cannot understand how it combines, and how surrounding 
atoms coming togetlier produce tliought. There are spirits in 
my sphere who understand this thing ; but the linowledge of 
it cannot ba forced upon the matter of this planet as long as 
there is such a determined opposition to spiritual things. All 
the spiritual things of the present day, as felt by the majority 
of mankind, are nothing more than adhering to all myths and 
stories of antiquity. There is no way to find out the elements 
of mind in any better manner than by seeking the God prin- 
ciple within yourselves. In that way you draw to yourselves a 
combination of the brightest intellects from tlie spirit world. 
All morality, as taught by me in my " Golden Verses," was 
simply the result of observation and experience, and I received 
many of my precepts from the poets before my time. Homer, 
Hesiod and others ; and all of the sages in those days taught 
their own doctrines to certain schools of men, who retired into 
their caves or gardens, and there all such minds were moved in 
trance, in the same manner that I move this man to-day. 
Sometimes they were conscious, and sometimes when the 
deei)est thoughts were given, in a deeply unconscious state. 
All gods and goddesses have grown out of names, to signify 
certain qualities that exist within the human body, such as 
patience, perseverance and all other virtues; and even the 
passions are represented in Grecian mythology, and were so 
understood by the learned of my day. And, as the cross is the 
symbol of the Christian religion ; so these gods and goddesses 
were the symbols of certain appetites, passions and virtues. 
There is an approach of the noblest, highest and purest intelli- 
gences in the spirit world towards this earth, but between you 
and these spirits lies the magnetism of ignorance which 
hampers every intelligent spirit and keeps it from expressing 
what it really wishes to, wlien it does control a medium, and 
this magnetism is thrown off daily by mortals, and intercepts 
progression ; and although you stand forward in the strife, you 
will find few at the present day with intelligence enough to 
comprehend what spiritual phenomena they get. And why 
should they care for more, when they will not understand 
what can be demonstrated. At my time it was just as diffi- 
cult to make a man understand truth, as it is to-day — tliat is 
we labored under the difficulties of superstition. Priestcraft 
always stands in the way of progression. The more ignorant 
tlie hearers of a priest the less work he has to do ; and the more 
enliglitened they become the more dilHculty lie has to main- 
tain liis i>osition. Therefore you will always tind these teacheis 
of superstition, enemies to progression. Tlie ancient nations 


of the world, fit my timo, had more intt-reourso witli eacli 
olhiT than yon would supposi* ; and, Uviilix :is I did, ahnost 
at the same time, a.s ('oiifuciii.s the (" pliilosoplier, 
J met witli some of Ins disciples and coiupared witli them our 
respective teaclnngs ; and you will find tliat the " Uolden 
Verses" of Pythagoras, and the "Wisdom rreci'i)ts" of Con- 
fucius have a sameness in tlieir teachings. You will a\so iind 
tliat the llrst great teaciiers living more natural lives— nearer to 
nature— did not express themselves with the elegance of some 
of the younger poets and i)hilosophers ; hut in the very heauty 
of simplicity. Instead of using learned words to expres.s your 
thoughts, it is host to put your ideas in the simplest form 
possible. You will hereby avoid misconception ; you will, also, 
be bettor understood. It has grieved the spirits of my day to 
look from their schools of ])hilosophy in spirit life, ami see the 
progress of those superstitions that kill tlie soul, all over this 
great planet. It is almost impossiide to uproot thorn, unles.s 
you commence with the child in the mortal form. There is 
another great difficulty with all si)irits. Christian, Mohamme- 
<lan and Pagan, they are so imbued with superstitions, that 
even if they reason themselves out of them at maturity, when 
they come to what is termed death — the earliest impressions 
being the most vivid, and marked the deepest upon their 
spirits, holds thom in tiie meshes of suj)erstition for long years 
after in spirit life. So there is nothing 1 know of that will 
redeem mankin<l so eHoctually as educating thecidld i)ruperly 
—spiritually esptclally. And I also see that tliis impress of 
superstition is marked upon the seed that makes the infant in 
till' mother's woml). It grows with the hrst root in that womb ; 
and I tell you that it is liere that this radical reformation must, 
take place. IJut a false modesty chains jieople's intellects at the 
pri'si'iit time in the mortal life. It is at tiie very commence- 
ment of life that the purilication must begin ; and out of this 
will grow such an inti-Uigence that superstition will no longer 
Iind a resting plai'o in any mind. Six hundred yeai-s belor»' 
I In- Christian era-^in my time -t iiese points were well und( r- 
>tood, but they have bctii lost in the confusion an<l I5al>el that 
followed after. The principal power in the fostering of super- 
stition has been and)ition— men's ambition to rule by any 
means whatever. They cared notliing for truth and it was a 
set: "What I promulgate or die." War is one of the grandest 
<lest rovers of progression. That is, it intlames men's jtassioiis 
and passionate reasonii'g is .always wronir. Cool and calm 
<leliberalii>ii is the best saviour 1 l;uow ot", and one that I 
wiiiiM leei.iiniiend li> all --pirit- and iii.>rial>. Theie is one who 
will !'i(||i)u iiie 111 le t'i-<l:i\ . Mppmae'iinLr ii'iuer to your time. 


who can discuss the ethics of the Christian and Pagan religions, 
better tlian any man or spirit that 1 know of, his name is Am- 
monius Saccas. He can throw more light upon the Christian 
superstition, because he is one of the founders of it. And, 
tlierefore, with my blessing to you all, you can sign me Py- 

Refer to Thomas's Dictionary of Biography for account of 

What is found in the work above referred to is substantially 
all that is historically known of the Samian sage, one of the 
most remarkable men that ever trod the earth ; but, read in 
the light of the above communication from his spirit, after 
twenty-five hundred years above in spirit-life, how wonderfully 
do they display the secret of his undying influence over the 
generations of men who have succeeded him since upon the 
earth. We would call the I'eader's attention to the spirit's state- 
ment, that for six months his purpose had been frustrated, by 
the infernal influences which had overcome the medium, and 
taken him from the control of the intelligent and sage spirits 
who had been and were using him to give the truth to the 

Important indeed is the assurance that in ancient times all 
sages were mediums, and drew their inspiration and i:)rofound 
kuowleilge from the exhaustless fountain of Spiritual wisdom, 
now so freely pouring forth its limpid waters of truth to cleanse 
and purify a priest defiled and grovelling world. To those 
calling themselves Spiritualists who would if they could, drag 
Spiritualism down to the level of Christian superstition, and 
make its Jesus-mytli its cap-sheaf, we would say ; if we nuist 
go back to agos of Spiritual darkness to find a suitable char- 
acter to lead or head the modern Spiritual movement, there 
would be some sense and reason in adopting Pythagoras as that 
leader or head, but none whatever in adopting the inythical 
character, Jesus, whom no one ever heard of until nearly a 
thousand years after Pythagoras, was worshipped by the 
learned and xiolished Greeks as the Saviour of mankind. 

What the spirit says of the almost ineradicable effects of the 
erroneous religious training of children upon the enslavement 
of spirit in tlie after life, is what has been confirmed by thou- 
sands of returning spirits who havt- come back and testified 
thereto. Spirits whose infant minds were poisoned witli every 


kind of .superstitious traininpf have, with one accord, borne 
testimony to the ruinous ellects of their early training, of a 
religious nature. If there is such a thing as an unpardonable 
sin, that sin is the one which every priest, minister, clergyman, 
and their mistaken followers, conmiit, when they inculcate 
in the minds of children of tender yeare, the theological false- 
hoods invented for the enslavement of the minds and con- 
sciences of mankind. To such an extent has this crime Ir-cu 
perpetrated, that in the earliest embry otic stages of individual 
human development, the seed of superstition is implanted in 
the being to grow, develop, and curse it, not only through its 
existence in its mortal body, but to follow it beyond the grave 
far into its spirit life. It is such important truths as these that 
the spirits of the ancient sages and benefactors of the world, 
are laboring to bring before the i)resent and future generations 
of earth's inhabitants. 


"May the rays of the Sun of Truth never be obscured by 
Ignorance. At the time when 1 11 veil at Alexandria, in Kgypt, 
th'-re was a general intjuiry into the religions of all nations, and 
tlie presentation of tlieir ditlerent creed?* and beliefs ; an<l the 
oltjeet of this was to accumulate the utmost wisdom possible in 
the smallest space. Tiu'refore JJrahnians, lUiddliists, and fol- 
lowers of Apollonlus of Tyana and J'otamon, and all tlu- J{( man 
.«ch(K)ls, met to compare their ideas of (Jod. 'i'he (iymnosoph- 
ists, (Jnostics, Kclectles and other schools were concerni d in 
that comparison of religions; of all of which schools 1 iKcnme 
a traclier. Our principal guide-hook, or synd)ol, as you would 
<;dl ll now, was a book compiled by one Marclon, and liiis man 
li.'id taken its contents from a follower or discljile of Aiiollonuis 
of Tyana, one Damls. .Apollonlus of Tvana had a \<( ok ot 
ligiiralive revelations written iiy liis hand while contt<illt d by 
spirits ill the Isle of I'atnios; and this has become what is 
called the Hook of IN'Velal ions. P.nt if y<ni could (ind another 
IxM.k (if .\|Mill«>nius, "The Key to (he liiiliated," th:it key 
wniild <\\(<\\ Villi thai the book of "lievclation" is not .-i ]iri>ph- 


ecy of coming events, but was simply a combination of tbc 
teacbings of tbe Brabman and Buddiiist orders of priests, to 
express a kind of Masonry well known among tbemselves ; 
and was destroyed by St. Cyril at Alexandria. (Tbat is, the 
copy tbat fell into bis bands, one of tbe only two copies tbat 
were extant in my time.) And I taugbt concerning tbese 
mysticisms, calling myself and followers Mystics. Potamon 
Mas my teacber ; and be taugbt directly from tbe books of 
Apollonius of Tyana. Tbese teachings were a combination of 
all tbe religions then known, out of which all tbe Christian 
gospels have been compiled. Christianity was not first taugbt 
at Antioch, nor was it taugbt in the first or second century, but 
about 225 A. D. ; and was taugbt at first under tbe name of 
Gnosticism. I do not know wiiether I will have ijower enough 
to finish to-day. [Will you come again and finish what you 
Avish to impart?] I will try to, but to sum up all tbese decep- 
tions, and errors through a man who is entirely ignorant of 
them, is rather difficult. Gnosticism was taugbt by a Gnostic 
named Basilides, nearly similarly to what is contained in tbe 
Christian Gospels. He lived in my time, and bis books came 
into tbe bands of those named, as the first Ciiristian bishops, 
by Eusebius. But you need give no credit to Eusebius, or very 
little, except as to what relates to bis time and fifty years 
previous. Apollonius of Tyana called bis revelations by differ- 
ent names, in order to be understood in the different tongues 
of the nations be taught amongst. But bis writings were 
altogether written in tbe Syriac-Cappadocian tongue and not 
in tbe Greek, as tbe translators of tbe Christian Scriptures pre- 
tend they were. It is difficult to sum all these things up on 
account of not being able to give you corroborative evidence of 
the truth of what I say. There are numerous books extant tbat 
cannot be reached, and we do not know how you can get at 
them, because the priests, bath Catholic and Protestant, liave 
them hidden in their libraries. At Alexandria, in my time, there 
was a great deal of contention — some saying I am a follower of 
Potamon — others, I am a follower of Ammonius, and so on ; 
and the contentions of tbese schools resulted in tbe destruction 
of a great amount of valuable manuscripts amongst themselves 
and their descendants. But I have stated enough here to-day 
to make plain tbe origin of Christianity. [You were a Greek, 
Avereyou not?] I was a mixture of Greek and Cappadocian. 
Tbat is, I was born of a Greek father and a Cappadocian 
mother at Alexandria; and in my early life I was nothing 
more than a eonnnon porter. [Were you yourself a medium, 
and did you write and teach as a medium?] I taught under 
spirit inlluences at times. [W^ere you conscious then?] At 


times I was, and at other times I was not. A great deal was 
written by my hand tliat was not dictated by my brains. 
[Wt-re your written teachings nol destroyed, for tiiey say you 
left notliiii<,' written?] I left a half dozen scrolls containing a 
description of these teachin<i:s, of dillerent lM)dies of men, sucli 
as the Brahmans, Huddhisls, (lyninosophists r.nd the Eclectics 
under I'otamon ; and commented upim them, writing; my 
opinion as to how far they were correct, and how far tliey were 
erroneous. These writings were not all destroyed; some of 
them are extant, hut they are kept by learned scholars for their 
own benefit. [How is it that you ancient spirits are cognizant 
of what has been done since your time, jrnd what is in existence 
of those ancient books? How do you keep track of that ?] We 
see the motives of those who come after us, and we watcli them. 
There is an atlinity between us and our writings, and the con- 
seijuence is, we want to see their ellect for good or evil, because 
we feel that these ell'ects are a justilication of our opinions while 
living on earth. Adieu." 

Refer to McClintock and Strong's (\vclop:edia of Ecclesiasti- 
cal Literature and Dr. Lardner's work for account of Annni>- 
nius Saccas. 

It is truly anuising, Init pitiful, to read sucli theological 
llounderingsas tliat of the learned Dr. Lardiu'r, to argue away 
the facts that Annnonius JSaccas, the Alexandrian philosopher, 
and the foundiT of tiie Neo-lMatonic .school of theology, was 
the author of tlie "Evangelical Canons," which Eusebius of 
Ca'sarea afterwards followed ; and that Neo-Platonism or the 
J'A'lectic s^'stem of theology and philosophy, not only ante- 
dated ("hrislianity, but was tlie ground work ujion which the 
Christian system <tf superstition was erected. 

If Euseliius, who is the almost sole authority for the earliest 
facts coiu'.rniiig Christian eccUsiasticism, was so stupid as not 
to know what Annnonius it was whose "Evangelical Canons," 
he followed in establishing the Canonical books of the so-called 
(Inistian Scriptures of to-day, then is the Christian l>ible 
without any authentic basis whatever; for if Eusel)ius, the 
Christian Church historian, could make such a l>lunder as to 
attribute the "Kvangclical Canons" he followed, to a heathen 
philosopher, then the whole foundation of Christianity must 
nci-cssarily rest on heathen mythology. 

I-'.u-eliius w:us umiotditedly right iu insisting that "Anuno- 
nius S;ir.;is contiiiuid a ( 'hri>lian to the end of his life," and 
e<piali\ so was I'orphyry whoiiisisted tliat he was not ai'hrist- 


ian at all, but simply an Eclectic philosopher. The contradic- 
tion between these claims is only apparent. Tlie Eclectic or 
Neo-Platonic, or Alexandrian School of philosophy, flourished 
more than a century before, the Cliristian designation was 
attaelied to, or substituted for, the philosophical canons and 
tenets established and taught by Ammouius Saccas, and f(y.- 
lowed by Eusebius of Csesarea. The protracted struggle for 
supremacy between the Neo-Platonists and the Christians, was 
to all intents and purposes, between those who honestly sought 
to show the mythological and philosophical origin of the so- 
called Christian Scriptures, and those who souglit to conceal 
that essential fact by falsely pretending that those scriptures 
were a divine and new revelation of God's will to the human 
race. As, what is called Christianity', is nothing more nor less 
than the teachings of the "Heathen" philosopher, Ammonius 
Saecas, it was entirely proper for Eusebius, wliose labor was 
directed especially to conceal the pagan source of Christianity, 
to call him a Christian. It was equally proper for Porphyry 
to insist that Ammonius was a "heathen" philosopher, who 
was willing the truth should be known as to the source of his 
system of philosophy, as contradistinguished from the Christ- 
ians, who in his time were seeking by every means possible, to 
conceal the heathen origin of their religion. What Ammonius 
wrote in the way of "Evangelical Canons" we can only infer, 
for tliey have been concealed, lost or destroyed; but as they 
were followed by Eusebius, and as Eusebius was most promi- 
nent in the Council of Nice, (335 A. D.) that established the 
Canonical Scriptures of to-day, we may infer that the Evan- 
gelical Canons of Ammonius and tlie Canonical Cliristian 
Scriptures are the same. Thence, it becomes of the greatest 
interest to know what the "Evangelical Canons" of Ammonius 
were. This we claim, the above communication from liis 
spirit through an uneducated medium, fully and satisfactorily 

Space will not admit of any further collation of facts, all 
tending to show the substantial correctness of the staterjents 
made by the spirit, and identifying the spirit in a way that is 
incontrovertiljle. We can hardly overestimate the value and 
importance of the statements of this learned and truthful spirit. 

In closing we would call attention to the following corrobo- 
ration of the correctness of Eusebius, in attributing the "Evan- 


gelical Canons" which he followed, to Ammonius Saccas, The 
spirit siiys : " I left a half dozen scrolls containing a description 
of these teachings, of different bodies of men such as the 
IJrahnians, Buddhists, Gyninosophists and the Eclectics under 
Potanion, and commented upon them, writing my opinion im 
to how far they were correct, and how far they were erroneous." 
What reason is there to question that the writings referred lo 
by the spirit as left by him were tiie "Evangelical Canons ' 
followed by Eusebius? We can see none, and for the present 
must leave the subject there. 

Caius Valerius JVIaximianus Galerius. 
A Roman Emperor. 

"TsALT^TE YOiT AT>T. : — Howevemew this may bo to moderns, 
(I mean the demonstiation of the fact of a departed spirit 
manifesting itself througli the physical or natural forni of an- 
other) it was old when I lived. I Ibugiit tiie Persians and 
fought them fearlessly, but of all the people that I ever met 
whilst in tlie material form, there are none whom I invoke the 
gods to curse more liercely, than those tilings called Christians. 
Why should I hale tliem so fiercely? You sliall have my testi- 
mony. Oil ! ye gods, what a i>atchwork this Cliristianity is. It 
is made up of tlie theories that they stole from all Pagan my- 
thology and Pagan precepts, and combined them to construct 
that damnable refuge of theirs, to tlirow tlieir sins upon an in- 
nocent jierson — that is they erected a niytii, and tlien ciieated 
their fellowmen with tlieir god-man. In spirit life, wherecan 
you find in all tlies])heres of all religion^ that existed, siuli a 
nest of hypocrites, as tiie so-called Ciiristians. It was myself 
who, througii my powers as a general in the Iloman army, 
made Diocletian issue lifs famous edict against tiie Christians. 
Because, not open to controversy, like the pagan jiriests, tiiey 
shii'lded themselves beiiiiid tliat damnable niamlate : 'Tlius 
saitii the Lord,' and wanted to combine ciiurcli and state. I 
fougiit for my laurels I gained tliem by overcoming the 
enemies of my country, and I wanted no meddling priests 
between me and legitimate jiower, won by my own good right 


arm. The destruction of Rome was achieved through Christ- 
ianity, and I, a Roman Emperor, feel it my duty to say that 
these scoundrels, the Christians, were begging favors for their 
religion in every court where they could get an entrance. For 
all men of intelligence knew the story of Jesus Christ was 
nothing but the old story of Christos or Chrishna of India re- 
vived. And when called upon to show what they believed 
they could show nothing but the writings of Marcion and 
Lueian, Romans Avho stole the writings of Apollonius of 
Tyana. The Gospel of Marcion, in my day, was stamped with 
the name of Marcion's heirs in a direct line. For at that time, 
be it known to you, when a man died and there was no name 
attached to the writings he left behind him, they were desig- 
nated by his name. In fighting a Persian general and captur- 
ing his camp, I captured the writings of Zoroaster, and Dio- 
cletian submitted them to a comparison with the writings of 
the (^liristians. The Christian writings were declared to be 
fraudulent, and therefore his bloody decree against them. 
There is now an infusion of Spiritualized matter in the air you 
breathe upon this planet that foretokens the destruction of 
Christianity. I gave my name through the controlling guide 
of the medium in order to utilize all the powers possible in 
this control — Caius Valerius Maximianus Galerius." 

Refer to Thomas's Dictionary of Biography for account of 

Such is briefly the account of the man whose spirit returned 
after more than fifteen centuries, to explain what has been so 
carefully concealed by the Roman Catholic and Protestant 
priesthoods, the true reason of Diocletian's persecution of tlie 
Christians through his edict of 303 A. D. In order that the 
reader may understand the wonderful significance of that 
communication, wo refer to McClintock and Strong's Cyclo- 
predia for account of Diocletian. 

The communication of the spirit of Galerius, throws a flood 
of liglit upon the real cause of the issuing of those extermina- 
ting edicts of Diocletian against the Christians. It seems it 
was not until after the defeat of Narses, king of Persia, by 
Galerius, that the edicts in question were issued. It is admitted 
tliat Galerius was instrumental in bringing about the issuing 
of them. It is admitted tliat Diocletian submitted some 
propositions of Galerius, concerning the Christians, to a coun- 
cil of military and judicial olTicers, and not to the pagan 
priesthood as he naturally would have done had the question 


b?en one of i-eligion. And finally, it is admitted that the 
result of the deliberations of tliat council, was a judgment 
that the schemes of the Christian priesthood, included the 
destruction of the Roman institutions, political as well jis 

No one can thoughtfully read that communication, by the 
light of the admitted facts of history, and not be struck with 
the great probability of its truthfulness, and authenticity. It 
was natural that Galerius should have felt so bitter a hatred 
toward a class of men, Mhom he believed to be the enemies of 
the Jtoman civilization. When, as he states, he captured the 
■writings of Zoroaster in the camp of the Persian king, and 
discovered their analogy to the Christian writings, he deter- 
mined to use them to expose the fraud of the Christian priest- 
hood, in holding out this plagiarism of Persian paganism to 
the Roman people as the word of God. It would seem that the 
fraudulent nature of the Christian teachings were fully made 
out by the contparisou instituted by Diocletian, of the Zoroa.s- 
trian and Christian tenets, dogmas and doctrines, and hence 
the wise decree of Diocletian against the monstrous scheme of 
deception. It would also seem that the Christian priesthood have 
undergone but little change in all the centuries that have since 
rolled away ; for we have them to-day i>Iotting to overthrow 
the republican and liberal institutions of this country, as they 
did the then most advanced and beneticent institutions of the 
Roman Empire. 



" I ADDRESS YOU,i\[ONSiEUR : — I first made the acquaintance 
of one Edward Gibbon at Lusanne, and we associated in a book 
whicli was a failure, called " INIenioires de la Britagne," and 
afterwards 1 speak of him, in my llesearch into the Rise and 
Progress of Christianity, and it called forth a work from 
Gibbon and myself called ^Eneas, The Lavvgiver, in the Eleu- 
sinian Mysteries ; and I was just as well convinced as a mortal, 
as I have since become as a spirit, that the Eleusinian INIys- 
teries, helped to make up Christianity as at present set forth ; 
and those Eleusinian M^'steries were composed of books com- 
memorative of the Grecian harvest home, and at the harvest 
time they ate or drank the blood of Bacchus in the juice of the 
grape in conjunction with eating the bread or body of Ceres, 
the Goddess of Corn ; and here you have the real foundation 
of the supper of Jesus. An investigation into the ancient Greek 
will satisfy any person of the truth of what I here assert. In 
the mouth of this ^neas are put the words that signify; "I 
am the bread and the life." He acts as the hero in the tragedy 
or affairs of life. This book is one that the Christians have 
done all they could to suppress. Q,ues. What was the title 
of the book? Ans. "^neas: the Lawgiver of the Eleusinian 
Mysteries." Ques. Is it extant? Ans. Yes; but it is very rare. 
It is one of Gibbon's works, but difficult to find it. The clergy, 
after the death of Gibbon bought up all copies but what were 
in the hands of a lew individuals, to prevent it from becoming 
public. Christianity as I find it in spirit-life, is a com- 
bination of Indian, Persian, Egyptian and Grecian mytholo- 
gies ; and all that they set forth as being accomplished by their 
god-man Jesus, can be found in those ancient mythologies. 
Such Messieurs, has been the result of both my mortal and 
spirit investigations. T thank you, because I wish the truth to 
be known. [You are a thousand limes welcome. It is for us 
to thank you spirits who come back here, to give this informa- 
tion about things that have been so covered up or destroyed.] 
It is just as necessary for us to give you the information, as it 
is for you to receive it ; because it is a law of recompense for 
the mistakes of those who have lived before you. M. Deyver- 
dun is my name." 

Refer to Biographie Universelle for account of Deyvcrdun. 

Perliaps the time has come when those "Critical Observa- 


tions" of Gibbon, will be of greater general interest than they 
were when the Christian clergy bought up that work, over- 
throwing Warburton's hyiwthesis as to the divine authority of 
Moses as a lawgiver. It may yet be our privilege to obtain that 
work, and give it to the w»rld, in a new edition, with such 
notes and connnonts as the work undoubtedly nieiits. But the 
striking feature of the conununication of Deyverdun is, that 
our attention should be directed to this subject at this time and 
in this counectiou. 

Heinmch BbephQPd Gottlob Paulus. 

" I SALUTE YOU, MYXHEEK :— Has it ever crossed your niind 
that in all tliese conununications that have been given to you 
in regard to Cln-istlanity, tliat tliere is one gospel about which 
very little luiri been said — namely, that of St. Matthew. You 
have had communications in relation to the (Jospels of St. 
Luke or St. I^ucian, of St. Mark or St. Marcion, and of St. 
Jolm or Apollonius, but 30U have had none about the ( Jospel 
of St. Matthew. As a student of the so-called Scriptures, 
when in eartli life I was struck by the fact that I could not (ind 
an original Gospel of St. Matthew. The otiu-r three gosi)els I 
found accounted for in the way they have been explained to 
you. The reason of this was that tlie Gospel of St. Matthew 
wa.s a very dilliMvnt gosprl from the other three, and originally 
was written in the Hel)raic-Samaritan tongue. It is of lM»(eni- 
cian origin and embodies tiie IMiienician idea of a god-saviour, 
and in that tongue was known by tlie title of Mathicuo. 'I'he 
"ma" meant s|»irit or life as it exists in the human form ; the 
"thieu" is analogous to tlie Greek "theus;" and "o" is tlie 
everlasting circle; and the whole word Matliieuo nu-ant tiie 
spirit of (Jod working in an eternal circle. And it was so 
undt-rstood in the days of Hasilidesthe (inostic, almut -tX) A. 
I)., wliose writings were e.\tant in the days of Faust or Kaus- 
tus, and were publislu-d by him. Indeed this was one of tlie 
reasons why the priest^ incarcerated him and levieil upon his 
l)roperly, and souglit to suppress tlie pnhiieatlon. A few copies, 
iiowever, are still extant, one of whieli copies came to my 
notice. Tlie whole of that work wits ascribed to the action of 

PAULUS. 227 

the Buddhist council — of Zaiska I think it was called — held 
under the authority of the Hindoo ruler or king, Ardilua 
Babekra, a Buddiiistic priest and king. It was the digest of 
the sixteen gospels of Deva Bodhisatoua, all teaching of gods 
or god-men who were regarded as saviours of mankind. This 
Mathieuo claimed to be the principal disciple of Deva Bod- 
hisatoua, or supporter of the doctrine of Christos, in connec- 
tion with one Arjoun ; and that while the first was the St. 
Peter, the second was the St. John of the Phoenician gospel of 
Mathieuo. This Phoenician version of the life adventures 
and career of Christos was accepted as sacred, and applied in 
their worship of their sun-god or god of ftre, by the Phoeni- 
cians. There is a passage that you will find in the Christian 
Scriptures, of letting your seed pass through the fire to Molech. 
This Phoenician St. Mathieuo account of Christos fell into the 
hands of the Armenians, and became their sacred gospel as 
far back as the days of Abraham, and continued so until A. D. 
350, when it was adopted by tiie priests and rulers of Cathol- 
icism, who in order to get the Armenians to agree with or 
follow their doctrines, inserted in it the sacred scriptures, and 
this is the origin of the gospel of St. Mathieuo as I read it in 
the Armenian tongue. In my life I was what might be termed 
a Unitarian, or one-god man, and it was the knowledge of 
the facts I have stated that made me an opponent of the New 
Testament. The Armenian gospel which came into my hands 
I obtained from a Greek, Constantius by name. He had ob- 
tained it at a town in Armenia near the foot of Mt. Ararat, 
and he showed me that it was of Armenian origin. I tried to 
get it translated, which I found most difficult, because it was 
written before the time of Attila, the Hun, and was in a very 
ancient text. After a great deal of trouble I found an Arme- 
nian at the Hague, in Holland, who understood the ancient 
Armenian alphabets as they had been handed down from his 
ancestors, who explained their meaning to nie. Faust had the 
same Armenian gospel of Mathieuo translated by one Joan- 
nes, but this Armenian copy was nearly the same as the 
Gospel of St. Matthew now. But I undertook to find the 
whole matter out for myself and through the assistance of the 
Armenian named, translated it into German. But it was never 
published, on account of the opposition of my children. I 
think the original and the translation could still be found by 
applying to one of my relatives, who has them in possession 
at this time. I died at Heidelberg in 1851." 

Refer to McClintock and Strong's Cyclopaedia of Ecclesias- 
tical Literature for account of Paulus. 


In view of the unanimous ancient testimony that the Oospel 
of Mattliew was not originally written in Greek, and was 
written in a Syro-Chaklaic tongue, it is marvellous that modern 
Christian priests should have committed the fatal blunder of 
claiming that there was also an original Greek version of that 
Gospel. That the Greek version of the first Gospel should 
only be a translation of a SyroChaldean original, is u fact that 
settles the question for the otlier three gospels as well. Being 
all of the same nature, as they appear in the Greek, they are 
equally copies of translations of older originals in some other 
tongue. Being in Greek, they are the work of Marcion, Lucian 
and AjioUonius, who were all educated Greeks, and who 
doubtless used the same original or originals in giving their 
respective versions 'thereof. The claim that Matthew ever 
wrote a Greek Gosptl is preposterous, for being a Jew, as is 
claimed, he could not have written in Greek, being uneducated 
even in the learned Hebrew tongue. It must not be forgotten 
that it is not claimed that the original of Matthew was in the 
Hebrew of the learned priesthood, but in the connnon tongue 
of f<yria, ("appadocia, Messopotamia and Palestine. It is known 
that Apollonius wrote in that conglomerate or mixed Syro- 
("haldaic tongue. 

Thus do modern Christian divines labor against truth 
reason, and common prudence, to conceal the fact that the 
(Jospel of Mathii'uo, of the Buddhistic canons, afterwards 
adoj)(ed by tlie riuenicians, and still later by the Armenian 
I)riesth(M)d as their sacred gospel, was the original of the com- 
jiaratively modern Greek canonical Gospel, according to St. 
Matthew. We have cited more than enough of Clirislian 
admissions, to show that what the spirit of Paulus claims in 
rt'lation to the origin and nature of the canonical Christian 
(Josju-l of St. Matthew, is not only possiljle, but most probal)ly, 
if not certainly true. 

From what Jerome luj^ testified in relation to a Na/.arene or 
Syrian gospel, :ls being identical with the (Jospel of Matthew, 
as found in our reference to McClintock and Strong's Cyclopa*- 
dia of Ecclesiastical liiterature, there is little doubt that al)out 
o")0 A. D., as the spirit of Paulus states, tlie Catholic priesthood 
sr)nght to win over the Armenian worshippers of tiie Hindoo 
Christ OS, by canonizing and adopting the J {uddhistic- Armenian 
gospel of .Matiiieuo. Should tlie cojjy of the Armenian gosi)el 

PAULUS. 229 

of Mathieuo be found of which the spirit of Paukis speaks, it 
will be hardly worth while for the Christian priesthood to 
continue to insist that the first gospel, or the original one, has 
any claim to be regarded as a sacred or divine book, and with 
its downfall, the other gospels, and the epistles will have to 
share its fate. Bold, fearless and independent as was Paulus, 
the acknowledged leader of German Rationalism, and much 
as he Avrote throwing doubt upon the authenticity of the New 
Testament ; he never made known his weightiest reason for 
impeaching the sanctity of that compilation of ecclesiastical 
plagiarism and deception. As a spirit he comes back and dis- 
closes that reason in the clearest and most satisfactory manner. 
From a learned doctor of this city, we have learned the fact 
that Paulus was opposed by his family and relatives without 
exception, which accounts for his suppression of his transla- 
tion of the very ancient Armenian gospel of Mathieuo, 

The spirit's reference to a Latin or Greek translation of the 
Armenian Gospel of Mathieuo by Joannes, for Faust or Faustus, 
and his incarceration, and the confiscation of his book, can have 
reference only to the following fact as mentioned in the 
American Cyclop<iedia, article "Faust." 

"At the sacking of Meutz, in 1462, by one of the two rival 
archbishops, Adolph, of Nassau, Faust's workmen were scat- 
tered, and the printing process, Avhich had been kej^t as a 
secret in Mentz, was divulged by them in other countries. A 
short time afterwards, however, Faust was enabled to resume 
his operations." 

Be that as it may, there is good reason to question the truth 
of the spirit's statement that he saw a copy of Faust's published 
translation of the Armenian gospel of Mathieuo— confirmed as 
fully as his communication is by general historical facts in all 
other essential respects. 



"Good morning, sir: — Let us not darken counsel with 
mimy words. It is this sentence that lias caused the present 
chaos of beliefs. All truth is simple, and possesses the beauty 
of symmetry', whilst lying words need good memories to sub- 
stantiate them. No man that ever lived, or perhaps who will 
live after me, devoted more of his time to the close analysis of 
the Greek and Latin classics than myself. JJut after all the 
study of the manners and customs of the East, I find that there 
is nothing in Christianity but what existed before that word 
was even introduced ; and my authorities can be found in any 
library without proceeding to the trouble of looking for more 
proof upon the real identity of such a mad creation of mortal 
man as Jesus Christ. I knew it when here. I was false to my 
trust. Why? On one hand stood honor and preferment; on 
tlie other hand stood disgrace and despair. The further 1 went 
into the investigation of the claims of Christianity, the more I 
became convinced that it was a damnable imposition. First 
from the writings, as translated, of a follower of Apollonius of 
Tyana, called JJamis, and which was extended at the Court of 
Tiberius Ciesar, and was there written by one who has no his- 
torical name, called Allosius. This man had it direct from 
Damis himsolf; and this was in the possession of the iSociete 
Jiiograplu(iuo, and it was submitted to me at Leyden by tlie 
French Embassador. I examined it and returned it to them 
marked in (Jernian with this sentence that "No stronger pnx)f 
could be had tliat Jesus Clirist was Apollonius of Tyana, and 
also St. Paul and St. John, than is set forth in this manuscrii)t," 
and I never saw it afterwards nor any one else ; but it was 
sulimittfd to me simply because I was the only one at that 
timi', that held the key to the writings there exi)r«'sscd or set 
forth. [Was that writing the manuscrij)t of Apollonius'.'] It 
was the writing of his disciple J)amis. Now, I havi- no doubt 
but that this manuscript exists, for I think that the one that 
was entrusted with it was of such an ambitious character that 
hi' held it and left it to his heirs. [Do you remember who that 
was?] I do not know whether you will find his name extant 
or not, but lie was known as IMerre Durand, he kept it to extort 
money from tlie Christians or Catholic eU-rgy. [What jjosition 
did be hold at that time?] At that time lie was Sicrctary in 
the diplomatic corps ; and he was a messenger, lie was a good 


scholar himself, and understood the points that I had made 
there, and it was necessary to buy his silence. All those anno- 
tations of mine upon the characters in the Hebrew Bible, (the 
Old Testament) were muniticently paid for by parties interested 
in the propagation of Christianity. That is they bought me, 
to make them clear as possible, in order that they might be a 
standing reference to future generations. All these notes and 
comments have been a burden on my shoulders as a spirit ; 
and I wish to add that I have something further to say, but I 
cannot get the proof, and I want to furnish you with the abso- 
lute proof. On some future occasion I think I can give you 
direct information that will tend to make all priests, both 
Catholic and Protestant think, to use an old-fashioned term, 
that "A hornet's nest has broken loose." But you see, in the 
first place, I have to feel my ground througli this medium. 
That is, to be able to force my ideas in such a clear and lucid 
manner, that they can never be disputed hereafter. This is 
only an experiment for me, for what I shall do hereafter at a 
fitting opportunity. You may sign me Sigebert Havercamp, 
Professor of Rhetoric in Leyden University. Died in 1742." 

Refer to Biographie Generale, for account of Havercamp. 

From the above account of Havercamp, it niaj' be seen that 
he Mas a very learned man, in all that appertained to antiqua- 
rian literature or numismatics. He was, therefore, the person 
of all others who would have been likely to have been sought 
to explain the nature of the manuscript of which he speaks. It 
is this truly learned man's spirit that tells us, through the 
organism of a medium, who never heard of him, that his study 
of Oriental manners and customs, convinced him, when on 
earth, that there was nothing whatever original about Christ- 
ianity, so-called ; and that everything relathig to it existed 
before the word Christianity was known. Yet such was the 
tyranny exercised over even the most learned men of his time, 
by those interested in propagating that superstitious delusion, 
that Havercamp did not dare to divulge the truth in relation to 
it, as he knew it to be. What but a curse has the Cliristian 
religion been to humanity ? Rightly does the spirit of Haver- 
camp characterize it as a " damnable imposition." But the 
great disclosure made by this spirit, is the fact that as late as 
the eighteenth century, a translation (we presume in Latin,) of 
the writings of Damis, the beloved disciple of Apollonius of 
Tyana, made by one Allosius, at the Court of Tiberius Ciiesar, 
was still in existence. The spirit tells us that Allosius, the 


translator, had the original manuscript directly from the hands 
ofDuniis himself. This translated Mork, it seems came into 
the Societe Biographique, of France, and was submitted to 
Havercamp for examination, as the pei"son best calculated to 
determine its character and value. Tlie spirit tells us tluit after 
examining it, he returned it to the French embassy with tliis 
sentence written upon it : "No stronger proof could be had 
that Jesus Christ was Apollonius of Tyana, and also St. Paul 
and St. John, than is set forth in this manuscript." 


"CJooD PAY .«IK :— I was the first president of the parlia- 
ment of Jiurgundy, about from 17G0 to 1770 ; but it is not of 
that I wisli to speak. It is in relation to my literary labors, 
rather, that I would speak. I wrote a work called The Wor- 
ship of the Fetich Gods, the piincij)al object of which was to 
show the brlief of the Al'riean IiIIh-s in spirits. Insti-ad of in- 
dividualizing them, they generall/ed them, sueii as the si)irits 
of the air, of lire, of water, of lightning, storms, eartliciuakes, 
etc., all of which tluy bilieve are evil spirits trying to ruin 
them through their dtslructive agencus ; the power of which 
they so well knew. P.ut it is not of this book i»arlicul:irly that 
I desire especially to hold forth at this time. No man, except- 
ing mysell, ever undertook to collect the writings of Sallust. 
I colUetcd almost .seven hundred (ktached fiagmt'Uts written 
l>y bini, and trieil to jjuL them in i laee, in ordir to supjily the 
missing parts. I n jiursiiiiiLrtliis work ;iniU'.\aininingtbe history 
of ins tinii's, the first thing tliat struck my attention was the 
manifest s;imeness of all religions. That is, I discovered that 
( bristianily was a mixture of the preceding religions, and that 
it ushered into the world .nothing that was new, or noibing 
but what pagan martyrs had died scores of limes for main- 
taining, before there was ever a Christian martyr. And a most 
sintrnlar feature of writings was tlie simple changi's that 
bad been made in nanu-s. First then' was a lirahm, then the 
.Iiulian Ai)raham, then the I\iryptian Ibrahani ; all of these 
.seemed to in- the hero of the saine tale. Then, in referring to 
the writings of the prehistoric Sanchoniathon, I found that 


this same Brahm flourished as a god among the Phoenicians. 
Then we find, with a little alteration of idiom, the Grecian 
Bacchus, who was undoubtedly the same. And the striking 
analogy to the same original, of several other deities, can be 
traced by any patient student. If he proceeds further, those 
writings of Sallust will show him that the Christian religion 
Avas lirst put into its present shape by the librarian of Ptolemy 
Philadelphus ; I fail to recall his name. [The spirit doubtless 
referred to Demetrius of Phalerus, the learned friend and 
librarian of the two first Ptolemies, who died after 283 B. C] 
And that work was utilized by Apollonius of Tyana first, and 
Ammonius Saccas afterward. Ptolemy Philadelphus being a 
great scholar for his time, offered rich rewards for all kinds of 
manuscripts, or papyrus rolls ; and learned men from all 
nations, impelled by their desire for the reward, came to Alex- 
andria ; and these, comparing their various religious books, 
found that but one religion ran through them all ; a leading 
iwint of similarity being some doctrine regarding a trinity. 
This struck Ptolemy as strange, and lie inscribed over the 
doorway of a temple this sentence : " Experience is the god of 
all morality." If he had used the word guide instead of god, 
it would have been better still. But I never finished my work 
on Sallust, on account of disease ; and after my death, in 1777, 
the Catholics were very careful to appropriate all my writings ; 
and to keep them from the public, resorted to the mean subter- 
fuge of pretending that they were destroyed in the French 
Revolution. Charles de Brosses." 

In the Biographic Universelle will be found the only account 
we can find of historical facts bearing upon this connnunica- 
tion, there being no English reference to Charles de Brosses 
which contains any of the particulars referred to in the spirit's 
statement. But one reasonable conclusion can be reached ; 
and that is, that the spirit of Charles de Brosses, and no other 
spirit intelligence influenced that communication. In relation 
to the spirit's statement as to the nature of his treatise on 
fetich worship, how fully it is borne out by the historical 
account of it. The reader nuiy see the nature of his researclie.s 
and their extent, and can form some judgment of his qualifi- 
cation to know whereof he speaks as a spirit. The fact that tlie 
writings of Ballust were so mutilated and scattered, shows that 
those who were engaged in that vandalism had some special 
reason for that destruction. The wonder is, that the destruc- 
tion had not been total instead of so partial and general. No 
doubt the Christian clergy, into the hands of whom the karn- 


ing of the whole ancient world came, on the decadence and 
final suppression of anti-Christian learning?, saw in those 
writings of Sallust just what de JJrosses discovered there, the 
fact plainly disclosed, that their boasted Christian religion was 
hut ancient paganism in a modernized dress, and that it had 
been put in shape by Demetrius, the Alexandrian librarian of 
Ptolemy Pliiladelphus, more than 283 years before the so- 
called birth of Jesus Christ. In relation to Sallust, Johnson's 
Universal Encyclopaidia sa3's : 

" Caius Sallustius Crispus, born in 86 IJ. C, at Amit^nunn, 
in the country ot the Sabines, of a wealthy plebeian family ; 
was elected tribunis plebis in 52 ; expelled from the Roman 
senate by the censors on account of tlie dissi])ateil and scan- 
dalous life he led ; reinstated in the senatorial dignity in 47 by 
being elected pra'tor, probably by the aid of Ciusar, to whose 
l)arty he belonged, and wliom he accompanied to Africa in 
4fi ; was ai)p()int('d proconsul of Numidia, and returned to 
Home l()a<lcd witii riciies ; formed the magnilieent Jlorti Sal- 
lustani (garden of Sallust) on the (iuirinalis, and lived in lux- 
urious retirement, devoting himself to tl>e study of history. 
Died at Rome 34 B. C. Of his Historiarum Lil)ri QuiiKpie 
only fragments are extant, but his Jiellum Catilinarium and 
]{ellum Jujurthinum have been preserved, and are much 

It will be seen, therefore, tiiat if that history, by Sallust, in 
five books, contained tlie record ()f facts, made before the 
alleged birth of Jesus Christ, that showed tliat the religion now 
taught in his name was sul)stanlially compiled and arranged 
nearly three hundred years before tliat time ; that its destruc- 
tion as a liistory was a necessity to the Christian clergy who 
were teaching the Christian religion as original and new, as 
well as divine. 


cHf^iSTiflfl THO]V[flsids. 

Jurist and Pietistic Philosopher.— Lecturer at 
Liepsic and Halle. 

Good day, mynheer :— I have had my name announced, in 
order to save time, whicli is precious to us spirits while con- 
trolling. We want to say all tnat we possibly can, bearing upon 
the subject we intend to communicate about, without exhaust- 
ing our forces in giving names. After a thorough study of the 
Latin and Greek classics, I determined that the German people 
should have the benefit of reading these in their own language, 
and I was the hrst that really brought this about. But I was 
struck with a copy of Luther's revision, or a copy from the 
Latin which I read. Now, Martin Luther was a great priest 
and philosopher and none knew better than he, in spite of his 
exhortations to the contrary, that Jesus Christ was a myth, and 
that Apollonius of Tyana, was the saviour of the Christian New 
Testament ; but as the century was dark in which lie lived, he 
shaped a reform as best he could, under the circumstances. For 
if he liad acknowledged the truth, he would have been in- 
stantly sacrificed to popular fanaticism ; and at his death, he 
left papers certifying to what he really did know, in regard to 
the Christian Scriptures ; and it was these pa^wrs that made 
the various schisms after his death. But from the days of 
Eusebius this Christian myth Jesus had such a hold upon the 
popular mind that it was impossible, for fear of death, to otter 
any fact in relation to that myth ; or in rebuttal of the life, 
adventures, and character of Jesus. These reformers, seeing 
very little difference between Apollonius of Tyana and Jesus 
the myth, said it made no difference whether the myth was 
accepted or the other — it would all be rectified in the future 
spirit life ; and this has been a fatal mistake for centuries, and 
one which will require all the gigantic efforts of nuxterialists 
of the present day to free themselves from, because they have 
bL'en cheated, defrauded and deluded by those who ought to 
have been the true friends of mankind — namely the priests. 
But I, in my day, could not state to those who came under my 
instruction, what I really knew in regard to the astrological 
formation of all religions ; and therefore spoke, at several times, 
Avith the hope that it would be understood in an allegorical 
sense ; but there were few who had the patience to follow out 
what I suggested to them. As a spirit, I would say, that the 


Gorman materialistic orders of to-day, would never have met 
"svith the progress they have, if Jesus of Nazareth, the myth, 
liad been set hefore the people in the real life and adventures 
of Apollonius of Tyana. They would then have had a substan- 
tial historical basis to point to, whilst to-day, they, (the Christ- 
ians) have none ; and therefore they throw themselves open to 
tlie opposition of materialists and the destruction of true Spirit- 
ualism. This much for myself, with the hope that it will 
do good." 

Refer to the Biographic Generale for account of Thomasius. 

The spirit speaks of Luther's revision of the Bible which was 
translated from tiie Ijatin, and testifies that in that work there 
was evidence of the fact that Jesus Christ was a myth, and 
ApoUonius of Tyana the real Saviour of the Christian Now 
Testament. More than this, the spirit of the learned Thomasius 
testifies that Luther left writings certifying to the same fact 
among others which caused such a conflict of religious views 
after the death of that great reformer. The spirit further tells 
us that Luther and his followers said that they saw so little 
diflerence between ApoUonius of Tyana and Jesus the myth, 
they did not feel warranted in undertaking to destroy the 
Christian dolusion which was set on foot by Eusebius, in the 
beginning of the fourth century, and was continued until the 
time of Luther, when it became so firmly rooted in the popular 
mind, that even the sturdy and fearless Luther did not dare to 
give what he know to be the truth to the world, and satisfied 
their consciences by remitting to the spirit life the correction 
of the errors of the mortal life. This the si)irit tells us was a 
mistake ; but is it not a mistake that is being repeated by those 
l)ersons wlio, claiming to Ije Spiritualists, are just as ready now, 
as was Martin Luther and his fellow reformers in the Kith cen- 
tury, to cling to the Christian myth, against fact, reason, and 
truth? Thomasius tells us that, one hundred years after the 
time of Luther, he could not state what he knew in relation to 
tile astrological formation of all religions, but was compelled to 
i)e ecntent to liint at tliat fact, and to hope that the time would 
eoMie when tile allegorical meaning of them would l>e under- 
stood. But the most significant statement is where the spirit 
reminds tlie Cliristiaiis tliat had tiiey set before the people, 
Jesus of Nazaietii, the myth, in tlie real life and adventures of 
ApoUonius of Tyana, tiny would have silenced the prevalent 
Mateiiali>m of Gerniaiiy. 


The Essenian Philosopher.— The Pupil of Ignatius 

of Antioch. — The Master of Basilldes,the 

Founder of Gnosticism. 

" Peace and happiness bo with you all. Hived and taught 
at Antioch from about A. D. 50 to A. D. 125. I am set down by 
moderns as a Gnostic ; and this mistake has been made pur- 
posely, in order to hide and destroy my real teachings. In 
reality I was an Essene, indoctrinated and taught by Ignatius 
of Antioch. At the time I lived and taught, the Essenes were 
the Christians, and the only Christians that existed at Antioch. 
I met and conversed and exchanged philosophies with Aix>llo- 
nius of Tyana and Damis his disciple. We were Conmumists, 
and all that you find set down as the teachings of Jesus of 
Nazareth were taught by me. They were obtained from 
Apollonius, who gave them to me in exchange for what I 
knew of the Gyjnnosophists, about A. D. 65. It was the revised 
statutes or mixture of Brahmism and Buddhism, as established 
at the great council of Asoka in India (the Brahmanistic and 
Buddhistic council of Nice) ; and it took place before my time 
aiiout two hundred and fifty years. All of my writings were 
not original, but simply a review of the doctrines of my friend, 
in spirit, Stilpo, and of, what might bo termed, Platonism 
mixed with Brahmism and Buddliism, which were in reality 
the foundations of Gnosticism ; and tlie man who built up 
CJnosticism the year after my death, in A. D. 125 or 12i), Mas 
Basilides the Egj-ptian. He was of my school, and he fell heir 
to all my writings ; and he completed or laid the foundation of 
Gnosticism out of these writings. But Gnosticism was unknown 
to me. I was an Essene, and once upon a time I visited Gallata 
and also Corinth ; and at both places I found Apollonius teach- 
ing under the name of Paulus or Paul. [Do you mean that he 
was tliere teaching at the time you were there teaching?] I 
did not teach, myself, but I merely went there on a visit. 
Apollonius was teaching there then, and always accompanied 
his discourses with spiritual phenomena that you often see 
amongst your modern mediums, such as magnetizing a hand- 


korcliief for the cure of the sick ; and curing cases of paralysis 
by laying on of liio hands; and at the time when he wjia in 
what they called the glorified state, forms used to ai)pear like 
misty faces looking over liis shoulders at the autlienee, similar 
to wliat the spirits are now trying to perform under the name 
of etherial'zation. This ApoUonius was met at tlie Temple of 
Diana in Ephesus by the priests of that temple, who asked him 
to hold forth there, and he did so ; and he taught tliere with 
such power that the i)riests grew angry for fear of losing their 
power, and ho had to (piit Kphesus in the night-time for fear 
of bL'ing murdered, or losing his life in some way. liecoming 
dissatisfied with the slow progress of my teaeliings, and all 
Syria being in an uproar over the approaching War of tlio Jews, 
and many of my people being Jews, some of them left my 
society. Homo r.^urned to it honored. I found througli them 
that the Jewish Il:il)l)i UamaHel had introduced the pliiloso- 
pliies, botli of mysolf andof A[)ollonius at Jerusalem ; and that 
he had attributed them to tlie Jewish prophet llaggai, and he 
called it by a name similar to his, Hagiograi)ha, which meant 
tiie sayings and doings of this Jewisji prophet ; as if ho ha<l 
said, tliat they were ^Iven througli him as a medium by the 
spirit of ApoUonius. 11'' did this in order to give tlie credit of 
this pliilosopliy to the Jews ; but the real truth in relation to 
all thesj writings, and all tlie story of Jesus of Nazareth, as 
now handed down to moderns, is the mixed systems of the 
JJrahmanic, the Buddhistic, tlie Jewish, the Essenian, and the 
({n:)stic teac'.iings. And these various systems all tauglit that 
every four hundred years a i)hilosopher arises who combint'S the 
highest agglonicratioa of intelUigenceof his day andgeiu-ration 
— that i -, his brain bec<)mes more susceptil)le lospiritual tilings, 
and tluMvfore h ; bfcoin -s a keener analyzer of them. [Then 
Hud lh:v following Jlermes, Zoroaster following IJuddha, Plato 
following Z )ro;ister, and ApoUonius following IMato, wei\' sucli 
instaiicjs as you refer to, wiiieh were ivcognized as starting 
new enis of ri-ligious tliiiiigiit and siK-eulation ?] Certainly, tliat 
is putting it plainer than I could tlo , aixl itis strange to say, 
that of all the p.-ople living at that time, and down to tiie lime 
of Kas;'bius and the final overthrow of these ancient relii^ioiis 
by Christianity, that all the most valuable manuscripts ln'aring 
upon the ancient gods, lu-roes and philosoplu-rs, liav(> to be 
loiiUcd for amongst those of the (Jreek Church and not the 
lioniati. That is, that in .\niu'nia and Russia you will be more 
lik<'Iy tofind the remains of those manuscripts than you will 
a'u ):i r t!i.' Catholic-;. The Catholics have a ft-w, but very few 
of them. Pop' after T'op-> d.'stroved them in their religious 
fanaticism ; and what the Catholics do hold of them, are hebl 


by obscure individuals, and are very hard to find. I left a 
document translated from the Syriac-Cappadocian tongue that 
I translated verbally as it was given to me by Apolloiiius, at 
the time of my meeting with him at Antioch. [Translated into 
what language?] A mixture of Hebrew and Armenian was 
the language used at Antioch in those days. [You say you 
translated it from the Syriac-Cappadocian language ?] I took 
it down as it fell from his lips, in that tongue. He, Apollonius, 
through his superior spiritual insight, held direct connimnica- 
tion in my presence with the spirit of Gautama Buddha. [Do 
1 understand you rightly ? You were present when Ajjollonius 
was controlledby the spirit of Gautama Buddha?] Yea. [Please 
state what the nature of the communication was?] This 
Gautama went on to say, through his instrument, that all that 
he received was given through the spirit or the overshadowing 
of the spirit of Krishna ; that this Krishna said he received it 
from Zoroaster the elder ; and Zoroaster the elder said that he 
received his notions of Orniuzd, the light, and Ahriman, the 
devil or evil, from a spirit who had lived, and was a king in 
Messojiotamia, two thousand years before his time, but that all 
their followers had corrupted their sayings, and claimed that 
they received them from God himself. And, so there was a 
connection in the control of this Gautama Buddha with ancient 
spirits occupying 1G,500 years. [Running back through all that 
period?] Yes. [Buddha said this?] Yes. Through Apollo- 
nius; and these systems or spirit teachings were all cases of 
origiuatingreligions in isolated civilizations — that is at the time 
of their being taught, they had reached their height of grand- 
eur, and then came on their decay, and their writings were 
stolen by barbarians. And thus the one history of affairs run 
througli all the ancient nations. And now I must bear witness 
to the principal point of my coming here. I knew of no Jesus 
who lived at that time and was killed, with the excei)tiou of 
one who was run through with Roman javelins for being a 
bandit : and I am certain that he knew nothing of philosophy. 
There were other men named Jesus, but they were not killed. 
[You lived during the time when it was said Jesus of Nazareth 
taught, which was about from 82 A. D. to SG or 87?] I lived 
shortly after that. I cominenced teaching at the age of twenty- 
one. I lived until A. D. 12.5. I met but once only, and tiiat 
was at Alexandria, the great Jewish historian Josephus. He 
mentioned to me in the course of our conversation, which was 
altogether about spiritual things, he having been initiated with 
the Essenes, nothing about Jesus of Nazareth. He said he had 
learned that Gamaliel had appropriated my philosopliy and 
teachings, but that he was too proud a Jew to attribute them to 


jv philosopher thou livhig, and so he pljighirlzcd my philosophy 
ill the name of llaggai. lie said ho ditl not think tliat it was 
doing me justice. I said I cared little how the truth survived, 
so it only did survive the then turbulent times. The apostles 
of this Jesus I never met. If they had existed at all, I certainly 
should have met them. But this Damis, the discii)le of Apol- 
lonius, had seventy fellow disciples then scattered through 
Greece, Syria, Armenia and the Roman provinces, teaching 
the life, sayings and doings of Gautama Uuddlia, as explained 
by Apollonius of Tyana ; and the analogy between the teach- 
ings of Jesus and Buddlui can bj found to be very plain by 
reading even the modern Buddhist book called the "Path of 
Virtue," but which has been so tami)ered with by Christians, 
that they have destroyed a great deal of its real i)urport, as it 
comes to you to-day. But if you were in India, and would 
obtain from a Buddhist, the real ''Path of Virtue," and have it 
translated by men who are not afraid to translate it, you would 
find that the morality of Jesus is the morality of Buddha. And 
I have one word more to say. It is a reflection upon a man 
now living, in whom the greatest trust is placed as to what he 
says; and whoso translations you can challenge Mith perfect 
impunity, and that man is INIax MuUer. He is too much iden- 
tified with the Christianity of to-day, to give the ancient 
ri'ligions a fair chance of being understood. Youi-s for the 
truth, Saturninus. [Let me say to you, before you leave, that 
l)y that communication, you have placed this world under an 
obligation greater than any returning spirit ever placed it 
under, in the past.] I ho])e you will succeed in ridding the 
world of my earthly teachings, and tlie erroneous teachings of 
others. Still out of the rougli conditions of the present, will 
come the smooth conditions of the future." 

Kefcr to the Biographic T^niversello,also to McClintock and 
Strong's Ecclesiastical Cyclopa'dia for account of Saturninus. 

Xcvtr did spirit or mortal enunciate a more certain and im- 
portant truth than did Saturninus, when he said : ''Then-al 
truth in relation to all these writings (tiie Christian Scriptures) 
and all the story of Jesus of Nazareth, as now hand('<l ilown to 
modiTUs, is the mixed systems of Brahmanic, Buddiiistic, Jew- 
ish, Kssenian and (Inostic teachings." Tiiis fact has be<ii 
n-ndircd plain by tlic hundreds of spirit conununications that 
we iiavc j)ublislK'd, all bearing upon this point, and by tiic vast 
array <>f collateral coiillrmat ive facts which we have adduceil 
in s'.ipiK>rt of their aullientieity and tiutlifuhuss. We feel that 
we mav safelv claini t!iat siieh an arrav of evid^-nee was never 


presented to settle any point of human inquiry, that was more 
conchisive and unanswerable. 

Another interesting point of the testimony of Saturnhius is 
the fact that it was taught as a common doctrine of all the 
ancient religions, that every four hundred years a philosopher 
arises who combines in himself the higliest agglomeration of 
the intelligences of his day and generation. This rule seems 
to have been sadly disproved after the establishment of the 
Christian religion, which seems to have been established for 
the sole purpose of preventing all further human progress. For 
want of time and space, we cannot dwell upon what the spirit 
of Saturninus says about the Christian destruction, mutilation 
and concealment of ancient manuscripts bearing upon all these 
important points. Nor is it necessary we should ; for every 
one who has sought for the truth as it was in ancient times, 
nuist have been made painfully aware of that Christian van- 
dalism. Wo must hasten on. But how can we over-estimate 
the value of the spirit's statement, when he says: "I left a 
document translated from the Syriac-Cappadocian tongue, that 
I translated verbally as it was given me by Apollonius, at the 
time of my meeting with him at Antioch." What would not 
that translation of the writings of Apollonius be worth to the 
cause of truth, could it be had to-day ? To have the assurance 
of the spirit that it on^e existed and has been destroyed or 
concealed, is enough to show that it was too important to the 
perpetuation of falsehood to be allowed to be preserved. 


Roman Catholic Cardinal Archbishop. 

"My salutation to you, my friend, to-night shall be: Death 
is the great avenue to truth. During my mortal life no one did 
more to maintain the power of the popes in temporal allaii-s 
than my-self; and I was a most ardent Catholic. I vill here 
state that if you can holdout liere to-night, a veritable Catholic 
pontiir will follow me, who lived in the Sixth century, 
Avhile I lived in the Sixteenth century. He will give 
you some peculiar views and liglit that I cannot give; 
and he will come here because I have prepared the way for 
him; for the stronger the materiality of a spirit is, the better 
able it is to demonstrate itself to mortals. The less material it 
is, the less it can do so, unless supported by spirits of a more 
material nature. [Here the spirit pointed to a remarkable oil 
painting, hanging in the room, on which was the following 
writing: "Tlie Na/.arene, painted by Raphael. Medium, 
N. li. Starr." Ik'presenting Apollonius of Tyaua.] That 
is the Christian's Saviour. You ought to have a hundred 
thousand pliotographic copies of that picture made, to show 
the {X'ople who the real Jesus was. I wrote against the en- 
croachments of the temporal power upon the rights of the 
popes, by reason of which I lost my power and became what 
you may term an exile. After two hundred years in spirit life, 
I can use a part of the Mohannnedan creed, and say : There is 
no (iod and no one is his propiiet. By that 1 mean, that all 
mortal tlesh may, at times, he imbued by the si)irits; but that 
no particular sjjirit, when weighed in what may be termed the 
])hilosoplier's scales— that is, the scales of reason— has any 
advantage at the linal reckoning, over other s]>irits. AVhatever 
your condition in mortal life may be, it is only a (pu stion of 
changing conditions and environments, and you becc me :i 
dlderent person. \Vliile on the mortal i)lane you may Icabk' 
to eonnnand success, but change to the spirit slate, and y< u 
will havi' to lean upon some other spirit for success. 1 intendid, 
when I came lu-re, simply to say, that throu;;h rciiding a Latin 
work, written by a monk, (who will speak here, if he li:is a 
chance), I knew that Christianity, in the first, second and liiird 
centurii's, rested solely upon the doctrines of .Apollonius of 
Tvana and 15a>ilidis the CJuostic. intermingled with Platonism. 


But, as well might the solid rock, standing upon the shore of 
the ocean, attempt to keej) the mighty waves from beating 
against its breast, as for a mortal to have attempted to tell the 
truth about Christianity in the sixteenth century. This I say 
here to-night, and I say it under compulsion. [Here the spirit 
made the medium rise from his chair and in seeming agony of 
conscious wrong-doing asked.] Under the compulsion of whom? 
Under that of no single spirit, but by the disappointed hopes 
of millions, who believed and trusted in Christianity. It is by 
them I am compelled to come here to-night." 

Refer to McCIintock and Strong's Cyclopaedia for account of 

It was the spirit of this learned and influential Roman Cath- 
olic Jesuit priest, both bishop and cardinal, that returns and 
testifies that he, as recently as the latter part of the sixteenth 
and beginning of the seventeenth centuries, knew that Christi- 
anity in the tlrst, second, and third centuries, consisted of the 
doctrines of Apollonius of Tyana, the doctrines of Basilides the 
Gnostic, and the doctrines of Plato ; but that he did not dare, 
cardinal as he was, to make known what he knew about those 
matters, when in the mortal form. The Latin work to which 
he referred was a work written by a monk, John of Damascus, 
or John Damascenus, as he was called. In relation to the 
spirit's defence of the papal rights against the encroachments 
of the temporal power, we cite Chambers's Encyclopaedia : 

" In his work, 'De Potestate Pontificis in Temporalibus,' (On 
the Pope's Power in Secular Matters), he introduced the doc- 
trine that the pope must be held as supreme over all kings. On 
this account the book was held as treasonable in Paris, Venice 
and Mentz." 

It is to this condemnation of his teachings that he refers, 
when he speaks of having become, as it were, an exile. It 
would seem that the main purpose of the coming of this spirit 
was to prepare the way for the coerced communication of Pope 
Hormisdas, who will follow. Surely the battle for truth lias 
been won, when such learned spirits as Robert Bellarmine are 
compelled to return, to thus bear testimony for truth, and 
a<2:ainst error. 



A Roman Catholic Pontiff. 

"Well, as Lord Bacon says I must come here, I suppose I 
must ; but may the devil take you all. [This was said after a 
terrible resistance on the part of the spirit, and after much 
l)ersuasion on our part.] If you had held power for thirteen 
hundred years, you would not feel like laying it down here to- 
night. If what 1 labored for and consummated, had been 
followed up by my succi-ssors, your infidels would not have 
dared to send your bold, daring and vindictive spirits over 
liere to fight us. I united the Greek and Roman Churches 
after they liad once separated. And I lay all the folly of these 
infidels to the fools who afterwards broke that union. Curse 
the truth ! Damn the truth ! I would lie to you, but I cannot. 
I am forced to tell the trutli by two spirits who stand watch 
here— Apolloniusof Tyanaand Bacon. I knew that Kuse- 
bius was a forger upon the writings of Apollonius of Tyana. I 
know that Kusebius was a scoundrel. I know I was a scoundrel 
myself. Oh, si)irit psychology ! how great is thy power! I was 
one who helped to destroy Marcion's Epistles, knowti in my 
day as the I'auline Epistles, which were nothing more tlian 
copies of the writings of Apollonius of Tyana, under that 
name. They were entitled, to the CJalatians, Thessaionians, 
Corinthians and also Revelations. The Epistle to the Romans 
was considered spurious l)y me. In my day Jesus Christ was 
worshipju'd in the form of a Ijamb; and shortly after my time 
this symbol was altered by Constantius Pogonatus to the Cross, 
to conceal his astro-theological origin. Romanism is Pagaiusm 
changed into Christianity. I knew this, and I helped to <hs- 
troy many copies of th<> writings of Apollonius, and of his dis- 
ciple Damis, and also of the writings of Basilidi's IhefJnostic. 
And I destroyed them for the worst of all reasons, namely, to 
secure power! I have told all I know. [Here the spirit made 
a great efibrt to break from the control, but he was forced to 
Itroceed.] I knew at Rome, in my day, one (Juintus Curtius, 
whose ancestors had known and conveived with Ap<illonius of 
Tyana when the latter was living, and therefore had i)ositive 
evidence that A|)ollonius not only lived, but that he wrote (ho 
Cl.ristiaTi (Jospels ; jvist .Msyou have positive evidence that your 
(Jeorge W:'<lii!i<'t< n lived."^ [The spirit here l>egged to be re- 


leased, and his request was granted. Before leaving the con- 
trol, however, he asked :] Was either of you ever compelled to 
tell the truth wliHe assembled thousands looked upon your 

We did what we could to make this spirit feel that he had 
done a righteous act in disclosing what he had done, and as- 
sured him that it v.ould redound to his own good as well as the 
good of humanitj'. We asked his leave to take his hand, which 
he granted ; and with our hands clasped, we again appealed 
to his better nature, and at last succeeded in bending his iron 
will. With great emotion he said : " I came cursing you, and 
cursing truth. I leave, blessing you for your patience and fra- 
ternal assurances." 

Refer to Biographic Universelle for account of Hormisdas. 

The spirit of this ambitious and politic pope was most re- 
luctantlj' forced by the psychological jiower of liberal and 
advanced spirits, to come back and testify to his mortal knowl- 
edge of the spuriousncss of the Christian Scriptures ; and his 
obstinate reluctance, after 1300 years in spirit-life, to confess 
that fact. So completely had his love of power possessed him, 
that notwithstanding that long probation in spirit-life he was 
as ready to conceal his soul-corroding secret, as when in mortal 
form he wielded the power of the Church of Rome. The spirit 
speaks wisely when he says, the division of tlie Christian 
Churches of the East and West, after he had united them, 
had hastened the downfall of the Catholic power in spirit- 
life ; and reduced it to such a state of abject helplessness, that 
the spirit of one of its proudest and shrewdest pontiffs was 
brought a helpless captive to the confessional, there reluctantly 
to be forced to confess his ecclesiastical offences. Had the 
union of tlie Greek and Roman Churches been preserved, 
there is no knowing how long the advent of Modern Spiritual- 
ism would have been delayed, and the reign of Cliristian 
superstition and bigotry have been maintained. 

Hormisdas tells us that he knew Eusebius was a forger and a 
scoundrel, and admits that he himself was as dishonest as was 
Eusebius. He states the fact that the Epistles of Marcion were 
in existence when he lived A. D. 525, and tliat he knew them 
to be copies of the writings of Apollonius of Tyana, Basilides 
and Plato, and that he helped to destroy those writings. He 
tells us that Jesus Christ was worshipped in his day, as a 


Lamb, and to conceal the astro-theological significance of that 
Zodiacal sj^nbol, the criiciflx, or crucified man was submitted 
in the reign of Constantius Pogonatus— all ofwliicli is certainly, 
historically true. No crucified man was thought of by Clirist- 
ian priests and prelates until tlie latter part of the seventh 
century, when the Sixth Council (>f Constantinople substituted 
the crucified or crossified etiuinoetial Lamb, by a crucified 
man to symbolize tlie Christian worship. Tliis substitution took 
place A. D. G80, fifty-seven years after the death of Pope 

Anotljer undoubtedly true confession of Hormisdas is, that 
he helped to destroy many copies of the writings of Apollo- 
nius, of Damis the disciple of Apollonius, and of B;vsilides tlie 
great Alexandrian Gnostic. It therefore seems highly proba- 
ble that as late as A. D. 52-5, tliere were still many copies of the 
writings of tliose true and real Fathers of Christianity ; those 
pagans, as the Cliristian Clergy of later times have been 
pleased to call them. 

A Roman Historian. 

" To search for the trutii persistently will always, in the end, 
bring success. Tliat will bo the prologue to my comnumiea- 
tion here to-day. In my mortal life I acted lus a collector and 
manager of internal revenues, under Trajan Uadrian and An- 
toninus Pius, at .Mexandria. During that time I conversed with 
all (glasses of people from all the Itoman provinces and all the 
countries that the llomans had concpiered and held; and I 
found that the religion that was the most in antagonism with 
the religion of the Roman priesthood, went under the name of 
l-^senianism. This religion was fornuilated by Ignatius of 
Antioch, Apollonius of Tvana an<l Basilides, the AUxandrian 
(fuostic. This religion interfered only with the interests of the 
priests. As far.'us the emj)erors, Trajan, Hadrian, and Antoni- 
nus Pius wi're concerned, they cared little or nothing for either 
religion. They leaned toward the philosophy of Plato. In 

APPIAN. 247 

fact they were followers of Platonism, and cared very little for 
the priests who adhered to the pagan gods, Jupiter, Mars, etc. 
]iut in my time I never heard the name Christian mentioned. 
It is true there were followers of the Hindoo Christos at Alex- 
andria at that time. [Why was the Hindoo god called Christos 
and not Krishna?] The religion I mention was a mingling of 
the doctrines of the Hindoo Gyninosophists, with the teach- 
ings and doctrines of one ApoUonius (not ApoUonius of Tyana). 
He was of Alexandria and the Greek modification of the name 
Krishna, made it Christos. During my life I wrote twenty- 
four books ujion Roman history, about half of which are now 
extant, covering the time from tlie earliest history of Rome to 
the daj'S of Augustus ; and I added thereto by way of suffixes 
the annals of events in each country, from Augustus to the 
close of Antoninus Pius's reign. And because these latter 
w^ritings embraced the time during which it is claimed Jesus 
Christ lived, and the Christian church was founded, and 
because I found no occasion whatever to make mention of 
either of them, these writings were destroyed by Cliristians in 
the days of Constantine the Great. All those destroyed writ- 
ings can again be produced, provided I can find a medium whose 
liand I can control to write. Through such a medium I could 
reproduce these writings, and I intend to do it. I am seeking 
for such an opportunity. I also want to say, that in those 
days there were many persecutions of the followers of differ- 
ent sects and isms, and those who suffered the most were the 
Essenes. They had brought the modified doctrines of the 
Hindoo Gymnosophists to Alexandria and Rome, and they 
were persecuted for the reason that their teachings disturbed 
the even tenor of the pagan priesthood by their conversions. 
When they abstained from the propagation of their doctrines 
they were not persecuted under the reigns of the three em- 
perors under whom I officiated. I met with a man whose name 
I cannot now recall, who wrote a biography of ApoUonius of 
Tyana, but who was not Damis his disciple; he showed me 
some of his manuscript, and we conversed upon this subject. 
[The spirit most probably referred to Moeragenes who wrote a 
Biography of ApoUonius.] He said, at that time, that at 
Rome he would show me that what he said was the truth ; and 
this he did through a Dacian slave, who became controlled in 
my presence, when I saw tliis ApoUonius of Tyana, and con- 
versed with him as a spirit. I never disputed any of these 
things, but 1 was more of a stoic philosopher, than anything 
else. [How late did you live on the earth?] I lived until about 
161 A. D., and during my life managed the affairs mentioned 
for the three emi:)erors I have spoken of. There M'ere foiu- sects 


of the Eascnians, One of them sprung from Ignatius of An- 
tioch, who at times called tliemselves Ignatians. These dif- 
fered from the other sect ehielly in relation to the communistic 
life, where all things were iK)ssessed in common ; but Apollo- 
nius was the man who created the greatest ferment in matters 
of religion in those days. [Vou have mentioned four sects of 
the Kssenians. Who were the others?] They were the Jewish 
Essenes and the Gymnosophists proper, who became the Gnos- 
tics of later times. It is hard to expreas all you have to say in 
so short a time. Essenianism took the shape of Gnosticism 
about A. D. 200, forty years atter my time, and was fully es- 
tablished by Ammonius Saccas. He was the real father of what 
you now call Christianity— that is, he placed it in the shape, 
or very nearly so, that it now occupies. I miglit finish tliis 
communication by saying that these books of mine— I mean 
my historical books— were written without any prejudice in 
regard to any religion then existing. I simply noted down 
impartially such events as were authentically attested, or ob- 
served by me ; and for that reason what I wrote has not been 
allowed to come down to you, and to bring to you the real light 
and truth in regard to Christianity. I thank you for this hearing. 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Appian. 

The spirit tt-lls us that he was infornjed of the nature of the 
life and labors of ApoUonius of Tyana, by Moeragenes, or 
some other writer of his biography, who proved the fact that 
ApoUonius was a Spiritualist, by having him to materialize 
before him as a spirit, through the mediumship of a Dacian 
slave at Rome. Appian did not tell us whether he publislied 
that fact in any of his writings; but if he did, it sealed the 
fate of the book in whicli it a|)peared. 

Now, it is certain that Essenianism was the Greco-Syrian 
outixrowth of the (fvmnosopliism of India; it is certain that 
it was modified by Ignatius of Antioch, AjKtUonius of Tyana, 
Saturninus :ind liasilides, until it t(H)k the form of (Jnosticism 
at Alexandria; it is certain that (Gnosticism was modilied by 
I'otamon, Annnonius tiie Peripatetic, ami Ammonius Saccas, 
until it iH'cann' merged in the pun'Iy spirit u:d teachings of 
Neo-Platonism ; and as such, for more than three centuries, 
it is certain that it maintained a disperate struggle through 
I'lotinus, I'orphyry and their disciples, against the mercenary 
and sellisli materialistic Ciiristians, so-called. The latter, by 
the helji of one of the most cruel and criminal rulers that ever 

APPIAN. 249 

wielded the Roman sceptre, Constantine, at last gained tlie 
ascendency, and the spiritual religion of the Neo-Platonists, 
was swallowed up by the Christian anaconda, M'hich from that 
time, pretended to be identical with its swallowed victim. 
Such was the inception of that mighty ecclesiastical reptile, 
the Christian Church, that has so long and ci'uelly coiled 
around the suffering souls and bodies of earth's children, 
through so many generations. 

We close by noticing one other point of this very important 
sjiirit testimony. We allude to the mention of the fact that 
the Gymnosophist religion in relation to the Krishna of India, 
was modified by xVpollonius of Alexandria, and thus the Hindoo 
Krishna became the Greek Christos. It is interesting to know 
M'ho this Apollonius vras. We take the following concerning 
him from Smith's Dictionary of Biography : 

"Apollonius, surnamed Dyscolos, that is, the ill tempered, 
was tiio sou of Mnesitheus and Ariadne, and v>'as born at 
Alexandria, where he flourished in the reigns of Hadrian and 
Antoninus Pius. He was one of the most renowned grammar- 
ians of his time, partly on account of his numerous and ex- 
cellent works, and partly on account of his son, Aelius Hero- 
dian, who had been educated by him, and was as great a 
granunarian as himself. Apollonius is said to have been so 
poor, that he was obliged to write on shells, as he had no 
means of procuring the ordinary writing materials ; and this 
poverty created that state of mind to which he owed the sur- 
name of Dyscolos. He lived and was buried in that part of 
Alexandria wliich was called Bruehiuni. But unless he is 
confounded with Apollonius of Chalcis, lie also spent some 
time at Rome, where he attracted the attention of tlie emperor 
Marcus Antoninus." 

Tills Axjollonius of Alexandria was not only a contemporary 
of Appian but his fellow townsman and author. The spirit 
therefore speaks of what he knows personally when he states 
that this Ai^ollonius treated of the religion of the Gymno- 
sophists and modified them to suit his Greek views. Such inci- 
dents as these serve to confirm the authenticity of this and 
other communications from ancient spirits in the most remark- 
able and striking, if not unanswerable manner. 


JOHN Fit^Eflzfl. 

Saint Bonaventura. 

" I OREET YOU AM. :— No Fraiicisran monk in the 13th cen- 
tury was more anxious tliun myself, to arrive at (rutli, but 
truth in some ages and some generations is :i most dangerous 
tiling to liandle ; and, therefore, I was authorized by certain 
eeclesiastical powers, at that time, to searcli into the contents of 
ancient manuscripts. The lirst manuscript that I examined, 
went to prove that Jesus was simply a ch.aracter based upon 
the then I'aganistic an<l (inostic itleas, eacli struggling for 
ascendency, andeachtryingtoshowsometliiiig original, that the 
others had not. [What was that nKinuscrii»t ?] It went on to 
state tliat, "I, Apollonius, Paulus, Paul, being in rapport with 
lugher i)owers, (that is they controlling mi') wish to state to the 
church at Thessalonica, to the Church at Rome, (or to the 
churches of other cities of the Roman Kmpire) that 1 demand 
of you to believe in Christos; and fulfil his connuands in the 
name of (Jod, Amen." That was the way those manuscrii)ts 
commenced. [Was that merely the beginiung of the Kpistle 
to the Tlussalonians?] It was not only the begimiing of that 
Kpistle, but of that of the I-lpistles to all the other churches. 
Certain i)ersons such as Marcion and JiUcian, obtaining posses- 
sion of these Ki)istles, tinned them in another ciiannel. The 
favorite of JIadrian, who has connnunicatcil with you before, 
was the original of all the pictures of Jesus Christ in my day ; 
that was so in the I'Alh century. And I, discovering all tiieso 
things, and knowing (to use the language of my time,) that "a 
silent tongue insured a sound throat," had nothing to say in 
regard to these facts. At that tinu' I accepted what was the 
general belief, and interjtreted it in that way. [In what lan- 
guage were the mamiscripts that were put in your hands?] 
They werein lour diflerent tcnigues. The doctrines of Apollo- 
nius, proper, were in the Syro-Caj)pa<lo(ian or Armenian 
tongui — that is they contiiaicd longer in the Armenian shape, 
and t liey arc now in that shape for modern scholars to intirpnl. 
( )nc<)f the principal depositorii'sof t iiose writ ings is to be found 
to the right of the enfranci' door of the Maronite Convent on 
^b>unt J-ebanon, in Syria, iind in front of the (Ith apartment, 
ami four feet from the bottom of the left of the luehe in the 
Bhai)e of the cross. Those Maroniti' priests, will never allow 


those manuscripts to become known, unless they are compelled 
to. I was known in ray mortal life as John Fidenza, a Fran- 
ciscan monk. I was also called Jolin Bonaventura. In leaving 
,1 would make the sign of the circle over your head instead of 
tlie cross. The circle divided from top to bottom and from side 
to side, constitutes the cross, the true meaning of the cross." 

Refer to the Biographic Universelle; also the Xouvelle Bio- 
graphic Generale. 

In tlicse biographical references are found ample matter to 
show Avho St. Bonaventura was, and what was the nature of 
his literary labors. It must be manifest to those who attentively 
read those biographical references to him, that this learned 
Catholic prelate had a very clear understanding of the Oriental 
origin of the writings known as the New Testament, and the 
mystical and allegorical, if not the mythological and astro- 
theological nature of the Holy Scriptures, as they were called. 
If the communication which purports to come from the spirit 
of this sainted Christian is authentic, and the statements it 
contains are true, then it is certain that Apollonius of Tyana, 
the pagan philosoplicr, was the Saint Paul of the Christian 
Scriptures, and the religion he taught was that of the Hindoo 
Krishna, by the Armenians, Cappadocians and Syrians called 
Chri&tos. That St. Bonaventura had such writings placed in 
his hands for examination, is certainly not in the least improb- 
able, for it is a well known fact, that many ancient works 
remained extant down to the time when the discovery of the 
art of printing threatened to disclose to mankind, the truth as 
to the pagan origin and nature of the Christian religion. From 
that time both Catholic and Protestant priests, exerted them- 
selves to destroy or conceal everything that would betray the 
secret on which their hold on power over the human mind 
depended. From the writings of Bonaventura, it is evident he 
understood the true nature of the Christian religion, and it is 
admitted that he sought to ameliorate the intellectual and 
moral condition of the peojile of his time, a most unusual phase 
of pi'iestly desire. View the matter as we may, and the au- 
thenticity and truthfulness of the communication becomes 
more and more plain. It is aardlj' possible to overestimate its 

After six htmdred years, the spirit of Saint Bonaventura, 
comes back and makes a disclosure, which it would liave cost 
him his life to have made at the time he was on earth. \Ve 


would be recreant to a most solemn duty did we not at what- 
ever cost, give these too long crushed and hidden facts to the 
world iit this time. To the spirit workers, who seem to have 
chosen us for the discharge of tiiis duty, we nmst say you shall' 
be heard. In relation to tiie valuable deposits of literary treas- 
ure among the Maronite Christians of Mt. Lebanon, we have 
every reason to know, tliat they are tliere. Tlie time may come 
when they too will be forth coming in the interest of truth. 


A Learned Dominican Friar. 

"I know not whether to salute you in a dozen difTorcnt 
tongues or not. But to use a blending of Italian and English : 
IJellissimo the Truth ! the beautiful Trutli. I was known in a 
jiriestly way as Annius of Viterbo, a JJominican Friar, in the 
latter part of A. 1). 1400 or the l)eginning of l.JOO ; and by vote 
wtus selected to an ollice which 1 fullilled honestly ami consci- 
entiously, and wiiicii proved my deatii warrant. All the man- 
uscripts contained in tiie Colberline Library were submitted 
to me, to st-e what I could obtain from tliem for the support of 
the Catholic religion. Althougli my history is not given as 
fully as I shall now explain it. I come to do good in accord- 
ance witli spirit directions and with what it is my desire lo 
fulfil. JJiit enough will be found to substantiate what 1 say to 
you t^vday. Wiial were those mamiscripts in tiie Colbertine 
Library tliat wcrt* submitteil to me for translation V is tiie (jues- 
tion ; and it sliall l)e answered by me as a spirit, «lelinitely, as 
I Iiojm; for future liappiiiess. Tliey were the remains of the 
Alexandrian Library, as fust appropriated by Constantiiu; tiie 
(inat, ami afterward in tlie sixtii century, or sonu'wiiere after 
that time, by Calipli Omar. Those manuscripts were all 
founded on the doctrim s of auotlu-r spirit, wiio, liowever niucli 
Ik- may l)e disputed in the annals of iiistory, or however much 
be may be looked upon as a inyt ii, laid tlie foun<lation of tlie 
gre:it facts wiiieli I shall st:ite iiere to ilay. He lived l)efore Mi/- 
raim, and iu- started out witli tills pungent assertion ; that no 
life can exist without iieat. Jleat is the governing j>rinciple 
of existence, ami it comes from tiiat gh^rious liglil — the suu, 


that lighteth every man that Cometh into the world. Andagaia 
these manuscripts say : "As I find a decline of virtue in tliis 
world, I shall raise up an individual to reinstate it. [What was 
tlie name of that ancient writer ?] As set down by Zoroaster it 
wasSunni or Ormuzd. But Sunni was the god of at least three 
dynasties before the time of the elder Zoroaster, of whom I am 
now speaking ; and the spu'it who will follow me to-day, 
Mizraim, who is set down in history as the founder of t!ie 
Egyptian government, will tell how false it is. It is necessary 
that our communications shall interlock, in order to be under- 
stood. After a careful analysis of all these gods, and god- 
systems, I found that the principal point upon which they all 
centered was about 280 B. C. at the council Asoka in India — a 
Buddhistic council ; and that out of the proceedings of that 
council, Ptolemy Philadelpluis, some thirty-three years later 
than that council, had them translated by his distinguished 
librarian, Demetrius of Phalerus, who was the real collector of 
the Alexandrian Library ; and that at the court of an Indo- 
Assyrian king, [Phraotes no doubt.] Apollonius of Tyana, 
blended the full and clear doctrines of the Brahmans and 
Buddhists with the books of the Platonic doctrines, both of the 
East and the West ; and in this combination of doctrines, he 
taught an ideal character, almost similar to that of the modern 
description of the Jesus of Nazareth. His (ApoUonius's) teach- 
ings, however, were a combination of the systems of all reli- 
gions known to him, from the days of Mizraim, down to the 
time of Ptolemy Philadelphus, when it first took shape. Plato 
received the impressions, and taught those doctrines through 
his mediumship. [W^as Mizraim his spirit control ?] I will 
explain it. You must know, that there are thousands of mil- 
lions of spirits on the other side who had been taught the 
doctrines of Brahma and Buddha, and who existed in the 
past. These spirits in mass overshadowed Plato, and produced 
in Greece a kind of reform on the Indian philosophies. Now 
all these things that I here mention I published in seventeen 
books of antiquities ; and the consequence was, I was poisoned 
by Ctesar Borgia for doing so. He destroyed my life and con- 
fiscated my works because I proved too much for the place in 
which I was situated. I first took an oath that I would fulfil 
all the requirements asked of me, and as I was considered one 
of the best linguists of my time, I performed the work faith- 
fully. The result was that my life paid the forfeit. [Now let 
me understand clearly, for it is very important I should do so. 
You say the manuscripts of which you speak are in the Col- 
bertine Library, and that they demonstrate and prove the facts 
to which you have referred ?] Yes. [What language were 


they written in?] At the time I translated them they were in 
the Egyptian, .Syrian, Samaritan, and otiier ancient tongues ; 
and tliere were some also in the Armenian and C'appadoeian 
languages, copies of tlie older original writings of Mizraim. 
That is they jjurported to be so, how truly 1 do not know, but 
they were dated in the first Egyptian dynasty. The^e Egyptian 
manuscripts I translated by the aid of the key that I saw at 
the entrance of the ancient temple of Apollo at Rome. That 
inscription key was covered at one time with a thin coating of 
plaster, but had become bare in my time. The signs there 
given as relating to Osiris and Isis of the Egyptians, I found 
nsed in those manuscripts. And it looked as if the Egyptians 
liad really built that tem})le for the Romans, instead of the 
Ronuvns building it for tiiemselves. I died through violence 
in the way I have stated in 1502 A. D." 

Refer to the Nouvelle Biographic Generale, and for works of 
Amiius of Viterbo to the Biographic Universelle. 

We have given these references to Annius and his works, so 
that the reader may judge for himself the inconceivable im- 
portance of spirit return, in establishing the truth in relation 
to the history of the humaix race prior to the time when the 
Christian priesthood obtained possession of the literary treas- 
ures of the more ancitnt world, and began their work of 
destruction, concealment, alteration and j)erversion of that 
ancient literature. Who can read that conununication by the 
liglit of all the collateral facts, and (juestion the authenticity 
of that conununication? When it Mas given, we had not the 
faintest conception of its vast imi)ort, and queried as to its 
probable value. Judge then of our amazement when its great 
and inappreeiabU' importance became manifest as the result of 
our subscipK-nt investigation of the collateral corroboniting 
facts! Tins spirit tells us that the mamiscripts he translated 
into the Latin tongue are now in the Colbertine Library, which, 
if a fact, nuist .settle the truthfulness not only of Annius as a 
spirit, but !i.s a mortal as well. In order that the reader may 
know what the Library of Colbert is, we will refer them to tiu' 
article "Ijibrarles," for history of Colbert's work, to theEncy- 
clopaMlia ]{ritannica. 

We have gone to considerable trouble to look up the histori- 
cal n'ferences given abovt-, Ixaring U[)on this important testi- 
mony, so that our readers will be able to readily turn to tlu-m 
and examine for themselves what is extant in history that they 
may get an ade<iuate idea of the nature of the imdoubtedly 


genuine works of ancient authors whicli Annius has preserved 
in his inestimable worlv ; and which the Christian Cliurch and 
Cliristian writers have vainly sought to discredit and render 
useless. It is too late for these Christian slanderers of the 
learned, honored and trusted Annius to make him appear a 
credulous fool, and one who was so little fitted for the discharge 
of the great trust imposed'upon him by the most distinguished 
and learned men of his time, as to be little less than idiot, if 
what they say of him is even partially true. How men of any 
discernment could have been hoodwinked into depreciating 
the learned labors of Annius, as Christian writers have done, 
can only be accounted for on the score of mental and moral 
imbecility, resulting from their desire to escape the logic of 
facts which militate against their preconceived views. 

The spirit of Annius tells us that after a careful analysis of all 
those ancient writings he found that they all centered upon 
the labors of the Council of Asoka held in India, about 280 B. 
C, and that it was the proceedings of that council translated 
into Greek by Demetrius of Plialerus, the great Librarian of 
Ptolemy Philadelphus, which were afterward blended by 
ApoUonius of Tyana with the doctrines of Platonism, out of 
which the ideal character of a saviour, similar to that of Jesus 
ot Nazareth was first formulated. It appears that Plato was a 
medium, and was influenced by the spirits of more ancient 
sages and philosophers, to promulgate the teachings he did. If 
it should prove that there is among the Colbertine manuscripts 
a manuscript of Manetho in the Egyptian, and not in the Greek 
language, it will be useless for any one to question or deny the 
authenticity or truthfulness of this communication of Annius. 
That there is such a manuscript there, as well as a Chaldaic 
version of Berosus, we feel confident. It seems certain that if 
in 1220 to 1230 there is positive mention of the manuscripts of 
Berosus and Megasthenes, it shows that the probabilities are 
that they came into the hands of Annius and were translated 
and published by him. We cannot dwell longer on this most 
interesting and important subject at present. It must suffice 
to say that we have not a doubt that the histories of Berosus, 
Megasthenes and Manetho are correctly published in the 
Antiquities of Annius of Viterbo. Thus another proof is given 
that through the potency of spirit power, all error is being 
burnt up in the light of eternal truth. 



The Chaldaic King of Egypt. 

" Out of all I have searched for in the languages of earth to 
expresH what I feel in coming here to-day, I will say Vox Dei, 
vox poj)uli. 1 was born two thousand and a little more than 
two hundred years before your mytli Jesus, in a town called 
Cliion, iti Chaldea. I was brouglit up to understand tlie 
Chaldean astrolabe. I, witli the same earnestness that you ask 
the people of to-day to believe in Jesus, asked the people then 
to believe in IJaal. At the time I lived, the chief seat of the 
civilization of the world was about the junction of two rivers. 
These two rivers ran together, and the intermediate country 
was known as Edna, Kden, or Edina. I knew nothing of 
Abraham; but 1 did know of Ibraliam, "lb" meaning the 
whole and "IJrahm" tiie world in which we live. At tliat 
time, the following circumstance gave ri>^e to what is called the 
confusion of tongues and tiie tower of JJabel. Tliere was a 
lunnerous colony tiiat had gone out from (.'iialdea toward the 
opposit*! sliore, or toward Europe, as I might call it, where 
tliey acipiired a ditlerent language from what we had, and we 
could not understand eacii otlier correctly; and they came 
back witii the Ugh story about how they had been confounded 
by a god, Typhon, who they described as tlie ruler of winds 
and waves, storms, the elements, etc. He was represented on 
the altars erected to him, as a huge snake, and was worshipped 
under that shape. I becoming dissatisfied with the state of 
things in Chahlea, moved southward from where I was, and 
reaclied what was called Egyj)!. At that time I found that 
there luid been foiu" dynasties in Egypt, covering a i)eriod of 
nearly sixty-five hundred years; an<i I have no doubt, but 
that the Moses of the Israelites, and their exodus from Egypt, 
came from tlie story of myself, Mizraim, travelling into l">gypt. 
I tliink that the two are parallel, from my examination of 
history after my time. Upon rejiching the Egyptian civiliza- 
tion, at that time, I found that there was a great invasion of 
that country by a king from the East ; and to show you the 
confusion of modern chronology, I will say his name was 
Maiialaleel. In modern chronology you will find him set down 
as the oldest man next to Mi'thuselah, but he was simply a 
king in hi-^ day and an invader of lOygpt. Although a stranger 


in the country, I, having so largo a concourse of people Avith 
nie (somewhere about thirty thousand warriors, and a propor- 
tionate number of them unable to bear arms), and they being 
very important to the Egyptians at that time, they offered me 
a position, in which I beat this Mahalaleel ; and therefore I 
was set down as tlie first ruler of Egypt, historians losing 
sight of the four preceding dynasties through the dissensions 
of men after my death. You will find that all Egyptian his- 
tory, following my time shows that wiiat I have told you is 
the truth ; and upon this ground, that in place of the god 
Baal of the Chaldeans, which was represented by a human 
head with the horns of a bull, the Egyptians afterwards sub- 
stituted the god Apis. You can see the reason for confounding 
the two religions, at a subsequent time. [Plow was the god 
Baal represented originally?] As a snake with the head of a 
man ; but I left the snake part off, and replaced the human 
head by that of the Egyptian ox; and after that time Baal 
was worshipped in that shape. And then, again, during the 
time of my ruling there, there were large numbers of Arabs, 
from the various Arabian tribes, coming into the country and 
living there, similar to the exodus of the Israelites out of 
Egypt. In my opinion it is this portion of Egyptian history 
that makes up the whole of the so-called Israelitish history ; 
because there Avere no such people as the Jews, in my day. 
You will find this Baal-ApLs in the ai'ticle relating to the 
priests of Cybele, in the ceremony where they stand under a 
grating in white robes, wliile Apis, or the sacred ox, has his 
throat cut, and the blood descends upon the priests, baptizing 
them in the blood of the redeeming god. I think you will 
find this ceremony described in some of Havercamp's \\orks ; 
it is certainly in the works of some of those writers who com- 
ment upon the Scriptures. After the performance of that 
ceremony the blood-baptized priest was held to be sacred, and 
any persons who touched the hem of his garment would be 
cured of any disease they had. [When these priests had been 
baptized in the blood of the sacred ox, Apis, they becanit) 
healers of the sick?] Yes. The priest, alter he came out from 
those conditions, was kept apart from the people, and no one 
was allowed to enter his apartment, except for some very im- 
portant reason. He spoke for the oracles of Anubis and Iddo. 
Iddo was an Egyptian priest of one of the dynasties before my 
time, and set forth the idea of a great central power in the sun, 
out of which all life originated ; and this Iddo taught the 
same doctrines as those attributed to Confucius, Jesus, and all 
the rest, so far as morality was concerned. I found his toacli- 
ings so deeply engrafted' in -the minds of the Egyptians and 


their religious system, at tlie time I became identified with it, 
that I allowed tliis to stand, as one of the thing's it would not do 
to tritle with. And then, again, those blood-haptized priests 
were acting as Tddo did, wlio was supiK)sed to have been over- 
shadowed by the divine spirit, and that all that he said w:is 
liie truth ; and he was said to vanish, as you see in the Psjdnis, 
when he said Selah. I used the word Polio, which afterwards 
became Apollo. It was the same as saying Amen or Amnion. 
This Apollo grew out of that system, and he became a god 
afterwards in the reign of Psjimmetticus. But the Chaldean, 
]Cgyi)tian, and all other priests in my day had, particularly, 
the signs of the Zodiac as a part of their worship ; and those 
signs were nine in number — not twelve as you have now. Each 
of these signs covered a period of what you call a month, ex- 
tended so as to divide the year into nine parts instead of 
twelve. All these signs were indicated by the conjunction of 
certain stars, which enabled the priests to understand God's 
commands as given to us on the earth. By this I mean that 
one group of stars was made to designate each sign of the Zo- 
iliac, and these were used to explain certain things. These 
changes in the i)osition of the stars relative (o the Sun were 
afterwards interj)reted by persons called Augurs among the 
Jtomans, but in our day were called Celestiaie. Tiiese priests 
wanted to publish a great many facts and circumstances, in my 
day, which I, as a rational man, tliouglit was deceiving the 
])eople, and I forbade. All the religions tauglit bi-fore my time, 
had for their i)egiiining, the idea of man being placed in a gar- 
den of beauty, and surrounded with all the necessaries of life, 
and tiiat tliere was one tiling in that ganUii that he should not 
touch. But in tlie religious systems taught in my day, there 
was this one remarkable distinction. They did not pretend 
that the woman was tlie betrayer, but man Mas ivpivsi'uted to 
be so ; and that he temi)ted the woman, and the woman yield- 
ing to his entreaties, brought forth all th<' troul)le that llesh 
has been heir to, sinc(> that time. Tliat was taugiit as a fun- 
ilamental jirinciple; l»ut tliere were very few, I learned, who 
held to that doctrine. A majority were tliose who worship])ed 
Aj)is, and followed tiiose of his disciples, or ])ropliets you 
miirht term tht'in, who ha<l been l)apli/,ed in his blood. Any 
one wlio underwent liiat ceremony was ever afterwards con- 
sidered sacred ; and even in my day 1 1 lived 22fK) years l>e fore 
the Christian tinie.'i this was so. Attiietime I went to spirit 
life there was, as I said, four or six dynasties preceding me, 
all of which were understood to have ruled Kgypt. Kvery 
jMTson was well aciiuainteil wit!i Chiislos of I iidi.-i, in tliose 
(lays. [IJefoie your time?] Ves, and they, instead of taking 


the Lamb or first sign of the zodiac for their sacrificial Saviour 
as the Cliristians did, they cut the tliroat of a bull and bap- 
tized the lioly prophets in his blood. Tlie sacrificial jdea, as 
set forth in the first Egyptian dynasties before my time was 
cannibalistic, and men were sacrificed instead of the bull, Apis, 
and later Anubis the sacred dog. At the tune in wliicli I 
lived, it was understood that sixty-four luindred years before, 
under a certain king, tlie Great God had driven tiie first man 
as a transgressor, from a condition of pleasure, and that he, 
for bringing all the trouble he did upon his posterity was cruci- 
fied by tliem, by running an arrow under tlie jaw tlirougli the 
neck, which was supported by posts coming up from tlie 
ground, thus suspending him, with his hands tied behind his 
back, and that gave rise to what was afterwards known as the 
cross. It puzzled astronomers who lived after that time, to 
know what that meant, and they took it to designate the sign 
of the Archer; and therein commenced the confusion in reli- 
gious beliefs. [Can you tell me which were the nine signs they 
had in your time?] They had only one fish; they left the 
other out. Tiiey left out Leo or the Lion, and also the Goat. 
These signs wero not known in my day as they are known now ; 
or if they were known, I Avas not conversant Avith them. But 
the other nine signs were used. [Have you any idea at what 
time the twelve signs were adopted?] I think about oG5 B. 
C, in the days of xVnaximander. I think he was the one who 
first divided the zodiac into twelve signs. [Some think that 
Aries or the Ram was one of the original signs ?] It was al ways 
represented by some cleft-footed animal. Sagittarius, half man 
and half horse, was represented differently in my day. That 
sign was represented by a combination of half man and half 
fish. I listened to those astronomical priests with the greatest 
devotion, and found them teaching the same thing that is 
cited in the Hebrew Scriptures about EHjah. Tliese visions 
used to come through my organism, and I seemed to hear still 
small voices describing certain things to me, and I followed 
their directions. [Were you a priest of the Chaldeans.] I was 
what you would call an Assyrian, but was really from Chaldea. 
I was both a priest and a lawgiver — that is, I either preached 
or fought, according to the circumstances in Avhich I was 
placed. The Zoroaster known in my day was the original or 
older Zoroaster, who lived sixty-five hundred years before my 
time. Tills Z;)roaster, through the letter O, which is the 
initial letter of Ormuzd, represented the Great God I AM. 
The Egyptians afterwards adopted it as the emblem of eter- 
nity, and as including all that took place in nature. I have 


said more than I expected to be able to say ; but I found the 
control cjvsy, and I like to talk." 

If that eonununication is genuine and substantially correct, 
then it is very certain that the time is fiist coming when a true 
history of the ancient world will luive to be written. Mizrnim 
is unknown to extant history as a personage, and his spirit 
disclosures are all we have to guide us in critically following 
the wide range of information embraced in his conuuuniea- 
tion. Inclining strongly as we do, to the belief that the 
communication is authentic, we will give our reasons therefor. 
Under the title " Mizraim," Smith's Dictionary of the Bible 
says : 

"Mizraim, the usual name of Egypt in the Old Testament. 
* * Mizraim first or-curs in the account of the Hamites in 
Gen. X., where we read, 'And the sons of Ham ; Cush, and 
Mizraim, and Phut, and Canaan,' * * If the names be in 
order of seniority, whetlier as indicating children of Ham, or 
older and younger branches, we can form no theory as to their 
settlements from their i)laces ; but if the arrangi'nient be geo- 
grapliical, which is probable from tiie occurrence of the form 
Mizraim, wliicli in no case can be a man's name, and the order 
of some of tlie Mizraites, the placing may allbrd a cU'W to <iie 
positions of tile Ilamite lands. Cusli would stand first as the 
most widely s]>read of these jjcoples, extending from IJabyion 
to the uppi-r Nile, tlie territory of Mizraim would be. the next 
to tlu' nortii, embracing Egyj)t and its cojoniis on tlienortii- 
westand northeast. IMuitas depen(l"n( on Egypt might follow 
^Mizraim, and Canaan as the nortiiernmost would end the list. 
Egypt, tiie 'land of Ham,' may have been the ]irimitive seat 
of tiiese from stocks. In the enumeration of the Mizraites, 
thougli we have tribes extending far beyond Egypt, we may 
suppose they all had tlieir first seat in Mizraim, and spread 
thence, as is distinctly said of the Philistines. Hen- tiie order 
seems to be geogra])hical, though the same is not so clear to tlie 

It will thus be seen that the critical learning of post-.Jewish 
times has been exhausted in vain to find wliy J'-gyi)t is gener- 
ally called, in tlie Old Testament, Mizraim. Tin- mistake made 
by all investigating critics, has lieeii that they started out with 
the theory that Mizraim could not be the name of a man ; and 
hence tiie endless maze of confusion into whicli tliey were 
drawn. Tlie same writer says : 

" Mizraim therefore like Cush, and perhaps Ham, geographi- 


cally represents a centre whence colonies went forth in the 
remotest period of postdiluvian liistory. Tlie Pliilistines were 
originally settled in the land of Mizraim, and there is reason 
to suppose the same of the Lehabim, if they be those Libyans, 
who revelled according to Manetho, form the Egyptians in a 
very early age. Tlie list, however, probably arranges them ac- 
cording to the settlements they held at a later time, if we may 
judge from the notice of the Philistine migration ; but the 
mention of the spread of the Canaanites, must be considered 
on the otlier side. We regard the distribution of the INIizraites 
as showing that their colonies were but part of tlie great migra- 
tion that gave the Cushites the command of the Indian Ocean, 
and which explains the afRnity the Egyptian monuments 
show us between the pre-Hellenic Cretans and Carians, and 
the Philistines." 

All this goes to show that Egypt was at an early day domi- 
nated by a Saracenic race, and they had become quite populous 
when the Philistine migration took place toward Palestine, the 
land of the Israelites. The Philistines were undoubtedly of 
Asiatic lineage, and not of African origin, and this fact is 
amply sufficient to show there was an early Assyrian domina- 
tion in Egypt. Wlien or how, or by whom that domination 
was brought about, history, neither (so-called) profane or 
sacred, throws any light upon. The statement of the spirit is 
very clear and consistent with eveiy conceivable probability. 
He says he was born a little more than 2200 years, before the 
Christian era, at Chion or Chiun in Chaldea. Tlie mention of 
this name incidentally leads to a singular correction of a sad 
misinterpretation of tlie word Chiun, (as it is used in Amos v, 
26.) by Cliristian critics. The Jewish Jehovah is there made 
to say : 

"25. Have you offered unto me sacrifices and offerings in 
the wilderness forty years, O house of Israel?" 

"20. But ye have borne the tabernacle of your Moloch and 
Cliiun your images, the star of your God M'hich ye made to 

"27. Therefore will I cause you to go into captivity beyond 
Damascus," etc. 

Now, all this is perfectly intelligible, if it is addressed to tlie 
Assyrian Star worshippers, who, leaving Chion, in Chaldea, 
bore tlie taberHacle of Moloch and the star of their god (per- 
haps Aldobaran, the bright and royal star of the zodiacal con- 
stellation Taurus, the symbol of Baal tlie Great God of the 


Chaldeans) towards tlie west and beyond Damascus. It is 
certainly preposterous to suppose that tins threat had anything 
to do with the then inhabitants of Judea. And yet this is the 
stupid blunder into whicli socalled I'iblioal critics have fallen. 
Finding the word C'hiun coupled witli tliat of Molocli, wliich 
was undoubtedly the Sun-god or Fire-god of the Chaldeans, 
Ihey sui)posed also that Chiun must be a Jewish god, than 
whicii no mistake could be more stui)id. Tlie book of Amos is 
undoubtedly a plagiarism of some Chaldean writings. Chiun, 
must be a Jewish change of the name Chion (as it was most 
probably spelled in the Chaldean) was undoubtedly the name 
of a city or place, and not that of an idol, either worshipped 
by the Israelites or by any other people. The translation from 
Chaldean into Hebrew, and from Hebrew into Fnglish, has 
not sulliced to obscure the real meaning of the ])assage of 
Amos, above quoted. We thus discover that even by the Jew- 
ish Scriptures so-called, the correctness of the spirit comnumi- 
cation is singularly borne out. That there was such an 
Assyrian or Chaldean city as Chion or Chiun we have no 
doubt, even if no other mention of it than is made in that 
passage of Amos, can be found. Just as tlie Chaldaic IMoloch 
was changed into the Moloch of the Old Testament, so the 
name Chion w:us changed into Chiun. 

The spirit tells us that he knew nothing of Abraham; but 
that he did know of Ibraliam — " lb " meaning the Avhole and 
" J?raiim " the world. We have no doubt that the etymology 
is correct, and tlie Jewish plagiarist substituted the Ab for the 
lb of the Chaldeans, in order to conceal the literary fraud that 
was being perpetrated, to be palmed upon humanity for sacred 
truth. Tlie etymology of the word liraiim is uiidouiitedly 
correct, and meant the wliole universe and tlie soul jirinciple 
or force which animated it. If '' lb " in Sanscrit or Chaldaic 
meant the whole, tiien it is not ditlicult to understand who and 
wiiat the modilied Sanscrit or Chaldean Ibraliam was; and we 
may know it meant no liuman being, as Jews and Ciiristiaiis 
liave pretended, l)ut the universal life, soul and Ix^dy of all 
know 11 anil unknown tilings. 

IJut a fact liiat renders the autlieiilieity and triitlifiiliiess of 
tills reiiiaikal)le comiiiuiiieat ion apparent, is tlie statement 
that win 11 he lived, wiiile tlie ii!-it'st hoods of the dilleient li'- 
li^ioiis llieii ( \i>tiii'r, all woisiiippid ae<.*ording to tlie sun's 


progress annually through the signs of the Zodiac, they 
divided the zodiac into only nine signs, instead of into twelve, 
as was subsequently done. It is a fact well understood and 
known, that the more ancient astronomical priests divided the 
year into three seasons of four months each, to wit : Spring, 
Summer and Winj^er. The Autumn season was absorbed in the 
other three ancient divisions. In reply to our question as to 
wliich of the signs were not included in the original zodiac, 
the spirit answered the Lion, tlie Goat and the Fishes, or one of 
tliem. Whether that is capable of being confirmed we cannot 
say. It is, however, very remarkable that the spirit should 
say that in his time, the astronomical priests was called Celes- 
tiaie, which would indicate that the Latins borrowed their 
word Cselestis from the Egytians. 

Mizraim tells us that they had the same story of Eden, and 
Adana and Eve, in his day, but that instead of saddling the 
responsibility upon the woman for the sufferings of humanity, 
they were laid at the door of her male seducer. Little weight, 
]\Iizraim tells us, was given to the story, although it was the 
starting point of the religions then prevailing. It seems it was 
only the later times of the Jewish and Christian periods when 
the cosmogonical fiction was considered a matter of so much 
theological importance. 

Tlie religion of the Christos of India, the spirit tells us was 
Avell known in Clialdea and Egypt in his day. The sacrifice 
of human victims to the Chaldaie Moloch was anterior to the 
time of Mizraim, (2200 B. C.) 

We will here add that the spirit tells us that the division of 
the Zodiac into twelve instead of nine signs, was in tlie days 
of Anaximander, the Ionian philosopher, and pupil of Thales, 
about 565 B. C. It was about that period that Anaximander 
flourished, and it is well known that he devoted much atten- 
tion to Astronomy, and the measurement of the diurnal time. 

The spirit tells us that the astronomical priests tauglit 
the same thing that is cited in the Hebrew Scriptures about 
Elijah ; and more than this that he himself had had similar 
visions, and heard still small voices describing certain things 
to him. It would appear that Mizraim was a clairv^oyant and 
clairaudient medium, as well as a Chaldean priest and law- 
giver. As to the long historic periods of wliicli tlie spirit 
speaks, we have uo means of judging of the correctness ; we 


therefore let them pass for what they are worth, in the estima- 
tion of eaeli reader. That Mizraiiu was a historical pei-sonage, 
and not the name of a country or peoijle, is very certain. It is 
a Chaldean antl not an Egyptian name, and tlierefore we may 
Iviiow almost witli certainty, in as much as the Jews designated 
Egypt l>y his name, that he figured so prominently in tiiat 
country, as to warrant that designation of Egypt, by the Jews. 
As in tJie case of Odin the Younger, wa have here an instance 
in which we are warranted in believing that there has been an 
extension, through spirit channels, of authentic liistory, to 
nearly one thousand years before the oldest authentic historical 
period heretofore known. If it should be found that Mizraim 
is mentioned by either Berosus, jNIanetho, or Megasthenes, in 
their, or either of their histories, the value of that spirit com- 
munication cannot be overestimated. 


A Pythagorean Philosopher. 

" I HALi'TK vol', siii: — In the first century before, what is 
called, the Christian era, IMutonism and what was afterwards 
termed (Jnostici-;m wi-re almost identically the same. They 
were both scientific religions, founded on doctrines that were 
not historical. The doctrines tauglit by Apollonius of Tyana 
were of such a character that tiie Ciiristiaus could not allbrd 
to let them be known, and they perished in tlie first crusade 
against the contents of the Alexandrian Library. After the 
time that I became the teacher of Apollonius, I was ant hori/cd" 
by license to teach by the emi»eror Augustus Ca-sur ; but 
because I demonstrated tliat my philosophy was true, 1 was 
o|)posed by tlie priestiiood. I chalUiiged those priests to 
.•mswer me, but this they did not atti-mpt. My arguments were 
like tlu'se conuMuniciitions — no priest dared to (piestion tlieir 
correct iiess. I commenced to ti-ach twenty-five years before 
what is terme(l tlie Ciwistian Era, and lived until A. J). ■'>(>. I 
never regretted that I had taught the .seven Pythagorean j)rin- 
ciples whii-li nie.iiit the se\ ell years of p'irilicat loll adopted 
in my d;iy I>y all I'yf hagoreaiis. This 1 will explain to you. 


The first year was analogous to the period of innocence and 
childhood, during whicli the philosophical aspirant tried to 
forget all previous ideas, impressions and conditions, by which 
his previous life had been attended ; and to lose his individ- 
uality so as to commence a new life, like that of a newly born 
infant. The second year was devoted to a total silence, or 
voluntary abstinence from all acquisition of knowledge, except 
Avhat the candidate could tliink out for himself. In other 
words, it was devoted to silent meditation. In the tliird year 
he was enabled to begin tlie contemplation of tlie facts of his 
pre-existence and the after existence, in their relations to his 
then existence, and to understand the true object of existence 
as a whole. In the fourtli year the aspirant to philosopiiical 
wisdom purified himself from every contamination of tlie use 
of food that the Sage (Pythagoras) had set down as unfit to be 
eaten. In the fifth year, having purged the mortal body, he 
began to sit, lie down, or stand as directed by his spirit attend- 
ants ; in order to develop his mediumship for the occurrence 
of spiritual phenomena tlirough it. In tlxe sixth year the 
phenomena that occurred were divided, as you divide them, 
into two classes, to wit : mental and pliysical. Tlie purpose of 
this was to determine wliether the most striking phenomena 
that occurred through each candidate were menial or pliysical. 
In the seventh year, test experiments were made to ascertain 
whetlier the aspirant was best qualified for the occurrence of 
the mental or physical class of plienomena ; or whether com- 
petent for the occurrence of both classes combined. Apollonius 
of Tyana was found to be remarkably qualified for the occur- 
rence of both mental and pliysical plienomena through his 
mcdiumsliip, and thus bL'ing fully developed for both classes of 
phenomena in an equal degree, he was authorized to act in 
bolli capacities, those of mental and physical mediumshiii. 
Tlius duly initiated into tlio Pytliagorean Order of Philosophy, 
lie began to teach ; but like most sensitives, he desired to teach 
his doctrines in seclusion. Tlie teachings whicli first made 
Apollonius of Tyana ivuown will be recounted to ynu by the 
si)irit of King Pliraoetes of Taxila. He will tell you Avhen 
and where it occurred, for these communications are given 
under the control of spirits who can and Mill explain every- 
thing so exactly that no learning can overthrow wliat is herein 
given. Now, Apollonius of Tyana was, as I know from per- 
sonal ol)servation and knowledge, the Jesus of Nazareth of the 
Christians, and tliis was fully established by the subse(iuent 
writings of Haturninus of Antioch, Hasilidfs of Aiextindria, 
and Valeiilinusof the same city, all (ino-tics, and tliost' who 
followi'd tb(.'m in the second and tliird ct'iituries. Those writ- 

266 ANTIQUITY unveilp:d. 

ings, if in existence, will prove that Apolloiiius was the Jesus 
of the Christians in after times. I have no intention to prove 
to you tliat trutli is greater than falseluxid, for the time iias 
eouie wlien trutli must and will assert itself. What I have 
toUl you is true, and this will be established bej'ond all doubt 
by the evidence yet to be given, if not already so established. 
Oh ! how 1 have longed for and desired the time to come when 
I eould obtain the chance to testify that ApoUonius ot Tyana, 
whose memory and renown were killed through Eusebius at 
tlie Council of Nice, was the real Jesus of modern Christianity. 
I was Euxenus of Heracleia in Pontus." 

Having said this the spirit asked to take our hand, and in 
tlie most pathetic and earnest manner thanked us for the work 
we were doing to enable the spirit workers to get the truth 
before suffering and deceived humanity. We can find little 
historical mention of Euxenus ; for, although the Pythagorean 
preceptor of ApoUonius of Tyana, undoubtedly the greatest 
spiritual medium the world has ever known, his memory and 
.services have been buried in tlie same obscuritj* that lias pre- 
vented the true merit of his great pupil from being known to 
after ages. 

liefer to Smith's Dictionary of Greek and Roman Biography 
for account of Euxenus. 

Tills mention of Euxenus is taken from the Life of ApoUo- 
nius, by IMiilostratus ; and but for that mention of him no one 
would know tliat such a man as Euxenus of Heracleia ever 

liefer to Biogra] Iiie Universelle for account of ApoUonius. 

Such W!is tlie pliilosopliical system of Euxenus tlie toacher, 
and ApoUonius the pu})il, of tlie scliool of Pythagoras, in the 
early part of the lirst century of the so-called Cliri.stian era. 
Till' spirit of Euxenus of Heracleia tells us that in tlie tirst 
ci'iitury before the supjiosed birth of Jesus, that Platonism, 
and wliat was afterwards called (iiiosticism, werealmost iden- 
tical in tlieir teachings. Tills was untlDubtedly the case, as 
any impartial in(]uiier into tli(> doctriiu's of tiie Oriental and 
(ireciaii pliilosopliies will be forced to ailiiiil. Tiiey were, as 
tlie spirit tells us, scientific religions as coiitra-distinguishod 
from theological sjH'culative ri'ligions; and not the nietapliysi- 
cal ai)stractions that modern interpreleix of their literal 
jiieaiiiiiLi, would lead their followers (o lulieve. The writings 
ol Apolloiiius of 'I'yaiia were uiuiouli|edl\ well known as hvte 


as the early part of the third century, and were regarded with 
religious veneration by many of the brightest minds of that 
early period of the so-called Christian era. When the scheme 
was formed to established the Christian church, as a represen- 
tative of an entirely new and original religion, it became 
necessary to destroy his writings and suppress his teachings, and 
this the priesthood sought to do, and did, by every means that 
was in their power. The spirit is therefore correct, in all proba- 
bility, when he says: "The doctrines of Apollonius, as they 
appeared in his genuine work, perished in the first crusade 
against the contents of the Alexandrian Library." On this 
point, a writer in the Encyclopaedia Britannica says : 

"In 389 or 391 an edict of Theodosius ordered the destruc- 
tion of the Serapeum," (the remaining Library at Alexandria,) 
"and its books were pillaged by the Christians. When we 
take into account the disordered condition of tlie times, and the 
neglect into which literature and science had fallen, there can 
be little difficulty in believing that there were but few books 
left to be destroyed by the soldiers of 'Amr." 

Will any Catholic or Protestant prelate, priest or clergyman 
tell us why the Christian emperor, Theodosius the First, should 
have ordered the destruction of the Serapeum Library of 
Alexandria, if not to destroy the evidence it contained of the 
spurious nature of the Christian religion and its heathen 
philosophical origin ? We venture to say they dare not attempt 
a public answer to that pregnant question. 

If, as the si)irit tells us, he was licensed by the emperor, 
Augustus Csesar to teach the Pythagorean philosophy, it would 
seem that that great Roman ruler was himself a follower of 
Pythagoras, and not so the Roman priesthood. The latter, the 
spirit of Euxenus tells us, did not attempt to discuss with him 
the respective merits of their teachings, nor did they dare to 
question the truth of his teachings. 

The most significant part of this testimony of Euxenus is 
the statement, that Apollonius of Tyana was "remarkably 
qualified for the occurrence of both mental and physical phe- 
nomena through his mediumship, and thus being fully de- 
veloped for both classes of phenomena in an equal degree, he 
was authorized to act in both capacities." And that, "duly 
initiated into the Pythagorean order of pliilosoi>hy, he began 
to teach." The reference to Phraoetes, king of Taxila, as cog- 


nizant of the earliest renown of Apollonius, has relation to the 
following circumstances. AVhile Apollonius ^vas on his way 
from IJabylon to India, he visited king Pliraoetes, of Taxiln. 
"That i)rince," says the Biographic Universelle, "over- 
Mhelmcd him with kindness, and gave him a letter to the 
chief of the philosophers, or Indian (Jymnosophists, which 
was couched in these terms : 

" The king IMiraoetes, to his master larchas, and to the sages 
who are with him : ' Aj)olloiiius, a very wise man, who thinks 
you are wiser than himself, comes to see you to derive knowl- 
edge from your wisdom. 8hare witii him freely all that which 
you know, and be assured that your instructions will not be 
lost. He is the most elocjuent of men, and has an excellent 
memory. His companions also merit your good Mclcome, 
since they know how to love such a man.' " 

Euxenus Mho resided at JEgvc during the time when it is 
said Jesus was on earth, tells us, that he knows from personal 
knowledge, that Apoilonius, his contemporary and pujjil, was 
the same who afterwards was considered the Jesus of Naza- 
retii of the Christians, and that this fact wasfully established by 
the subseciuent writings of Haturniinis, Basilides and Valenti- 
nus, the (gnostic followers of Apollonius. We have already so 
fully treated of, not oidy the analogy of the teachings of Apol- 
lonius with the teachings of the Christian .scriptures, stvcalled, 
but of their substantial Identity one with another, that we need 
not repeat our criticisms upon that point. We can well under- 
stand how Kuxenus should have so long and strongly desired 
to come back to earth to vindicate the name and fame of his 
great mediumistic pui)il. 



Prime Minister of France. 

"Good evening, sir:— Speaking without arrogating any- 
tliing to myself, I do not think that any person of modern 
times was more deeply absorbed in antiquarian lore tlian my- 
self. You will find in August Wilhelm Von Sehlegel's tragedy 
of "Arion," all the mythological allusions made by ^schuylus 
in his " Prometheus Bound." He was one of the greatest fean- 
scrit scholars that ever lived, and was thoroughly versed in the 
analogies between the Sanscrit and Greek languages. He de- 
monstrated clearly that the ancient Egyptian virgin, Isis, with 
the infant god Horus on her breast, and the symbols of the 
Isiac religion were identical with the Cliristian Virgin Mary 
and the infant Jesus. Much of this 1 have learned in spirit life. 
This I give you now. Wiiat I learned in the mortal life will fol- 
low afterwards. In the library called after me, tlie Colbertine, 
about one hundred and forty miscellaneous manuscripts bear- 
ing upon the first knowledge concerning tlie Gymnosophists of 
India, in the times of Alexander the Great and Ptolemy Phiia- 
delphus. go to show that the GjTunosophists were fire 
M'orshippers. Among them ai'e manuscripts relating to what 
will be communicated to you by a spirit who has not yet con- 
trolled the medium, whose body was burned at Athens in the 
reign of Augustus Cte.sar. After the teachings of the Gym- 
nosophists, the Essenes and Gnostics composed the originals of 
the Christian Gospels and Epistles, which were afterwards 
parodied as composing the New Testament. This was demon- 
strated to you by the spirit of Euthalius, [see Eutlialius, page 
Gl.] He lived at Alexandria in 485 A. D. The next point I 
sliall mention, as demonstrated by those manuscripts, dates 
about 560 to 580 A. D., and is contained in the writings of 
Moses Chorensis, who first became popular in Armenia, and 
who fully proves that, in his day, the Armenians were Parsees 
or fire worsliippers, and that they adhered to the doctrines of 
the Gymnosophists combined with the Platonic and Pytha- 
gorean pliilosophies of Apollonius of Tyana. And he shows 
that about A. D. 280, and perhaps before that date, these Ar- 
menians inscribed upon the marble throne (not chair) at 
Adulis, their doctrines and belief, in contradistinction to those 
of the people known as Abyssinians, the latter being the doc- 


trincs attributed to Ishmael, the supposed son of Abraham. 
TJiey made that inscription at that point in order to convert the 
Abyssinians to the teachings of ApoUonius, whicli proved 
fruitless. There is a paragraph still extant, of the writings of 
Moses Ciiorensis, that shows that all the learned have made a 
mistake about the nature of that inscription, but its sup))ressi<)n 
was ordered by the Council of Nice. It is still in the Vatictin 
Library at Rome. This paragraph shows that the throne or 
judgment seat at Adulis had no relation to Ptolemy Euergetes, 
but was erected to commemorate the exploits of an Asiatic 
king named Hannes or Jannes. You will not lind him men- 
tioned in any English biography, and if at all, it will be in 
some other tongue. Following this we will have to skip from 
the sixth to the twelfth century, to the days of Cyrillus Lu- 
caris, patriarch of Constantinople, and there we find the com- 
mencement of the Targums in the Codex Alexandrinus, now 
in tiie Royal Library in London. The manuscript to which I 
alluded, shows that Eusebius of Ca^sarea fully understood 
these various tongues, and the combination of the Targmns of 
Jonathan Ben Uziel, Aquila and others, with the writings of 
ApoUonius of Tyana, called the Pauline Epistles, about A. D. 
20o, to conceal their origin. These matters were fully dwelt 
upon by p]usel)ius, which shows that the Armenians con- 
structed, out of all these, what is now called the Codex Alex- 
andrinus. The i)roof of this fact is still to be found in some of 
the towns of Samaria and Mesopotamia, in the Vatican 
I>ii)rary at Romi', in my collection ot^ manuscripts in l*aris, and 
in the paintings of Muriilo, who painted a Jesus according to 
tlu' Abyssinian idea of that (iod, and represented him ms :iu 
African. Jiy a tiiorougl» investigation of tlie facts nlated by 
Hel/.oni, concerning the statues of ApoUonius tiiat he saw in 
I'jtper Egypt, you can reach a demonstration that ApoUonius 
was the Jesus Ciirist of to-diiy. I examined all these tiiliigs 
thoroughly; and according to a motU'rn writir, Lamarline, 
you will find the most positive i)r(ioflliat the Christian n'ligion 
is a fraud. You will also find proof of this among the Maron- 
ite IJnthren in Syri.i, and also in tlie Indian .Vrclweoloirical 
researches of Sir Wiliiiim .Jones. Hnt I rest my statements 
mainly upon what I have K'arned from a man with wlioni I 
have become accjuainled in spirit life. I mi-an Von Schletrtl. 
lie will complete what I luive left unsaid. 1 am Jean Raptiste 

Refer to Chambers' Encyclopa'dia for account of Colbert. 
Tliat Coll)ert a very li'arned man as well as a great one, 
his valuable collection of ancient manuscrijjts, now in the 


Royal Library of Paris, 3ufficiently indicates. The reference 
of this spirit to the Hterary labors of Von Schlegel is especial'y 
pointed, in relation to the analogies between the P^gyptian 
virgin Isis and her child Horus and the V^irgin Mary and her 
child Jesus of the Christian Church ; as also the analogies 
between the emblems of tliose two religions. As to which was 
the imitation and which the model, the great antiquity of the 
Isiac religion leaves no doubt. As we have never read the 
works of Von Schlegel, we do not know liow fully he treats of 
the questions to which the spirit refers. But when we come to 
what he says about the one hundred and forty manuscripts in 
the Colbert collection which relate to the doctrines and phil- 
osojjhy of the Gymnosophists of India, from 400 to 250 B. C, 
we come to a matter that admits of positive historical proof. 
The Gymnosophists w'ere undoubtedly worshippers of fire, as 
the emblem of the Sun, which was the central foundation of 
all religions. 

As we have fully shown, in our previous criticisms of other 
spirit communications, the G3-mnosophists gave rise to what 
was known in Syria as Essenianism ; Essenianism was merged 
in Gnosticism ; Gnosticism was merged in Neo-Platonism ; and 
Neo-Platonism was finally merged in Christianity, thus we 
may readily see that Christianity, so far from having any 
originality about it, was but the latest modification of Ori- 
ental nature-worship, and no more divine tlian the source 
from whicli it flowed through so many modifying channels. 
But, so confident are we that the spirit of Colbert states 
what is the fact in regard to the import of the manuscripts 
to which he alludes, as treating of Gymnosophism and Gnos- 
ticism, that we do not hesitate to challenge the refutation 
thereof. When he refers to Euthaliusas a spirit who will con- 
firm what he says about those manuscripts, and the fact that 
the Christian Gospels and Epistles are nothing but parodies 
upon the more ancient Gnostic Gospels and Epistles, he leaves 
no room to doubt that what he says of those manu.scripts is 
true. At this writing Euthalius has communicated and tes- 
tifies positively to that fact. 

Even more significant is the reference of the spirit to tlie 
manuscript writi ngs of Moses Chorensis, as establishing tlie fact 
that as late as 560 to 5S0 A. D. the jK'ople of Armenia were 
Parsees or Sun worshippers— their religion being a combina- 


tion of Gymnosophism and Grecian philosophy. Rut most 
sij^iiihcant of all, is the spirit's statement lliat tlie writinjrs of 
Moses Chorensis, show that tlie inscription tliat has heen 
ohliterated on the marhle tlirone at Achilis, j)hice(l there about 
280 A. D., or earlier, was inscribed thereon by Armenian 
priests, to record the doctrines and teachings of Apolloniusof 
Tyana, to which they adhered. It is little less significant tliat 
on the authority of the manuscripts of Moses Chorensis, tiiat 
the s])irit of Colbert should state the fact tiiat the historical 
portion of the inscription of the Adulian marble does not relate 
to Ptolemy Euergetes as has been almost universally supposed ; 
nor to an At)yssinian king as some suppose ; nor partly to 
Ptolemy Euergetes and partly to an Abyssinian king ; but that 
it relates wholly to an Asiatic king named Hannes or Jannes, 
as the spirit gave it. We have examined this part of the spirit's 
statement with the greatest care, and feel justified in main- 
taining its substantial correctness against the most searching 
criticisms of the learned world. 


A German Mystic. 

"I thank you, sir, for this opportunity of communicating 
with you. Wbat I come to say to you to-night is coiuieeted 
with, and is a condensation of, wluit Eutiialius of Alexandria, 
who lived altout A. D. 4;>"), lias said to you. Our communica- 
tions must necessarily overlap and support each other. [See 
Euthalius, page 61.] The Christian Scriptures from Acts to 
lievelation are but plagiarisms of the doctrines to that great 
.saint of antiquity, ApoUonius of Tyana. I knew positivtiy, 
from what is said in Ht-lzoni's miscellaneous article, No. 1, now 
in the British Museum and in the Florentine T-ibrary, that on 
ancient authority I'aul of Tarsus was absolutely A]>olloniusof 
Tyana. As for myself, aft'^r a careful review of all the grouiMis 
that have been traversed by Dr. Nathani*-! Lardner and other 
learned commentators, who were eniraired and paid i)y the 
CluMch to laid some proof of tln' truth of Chrislianily, I 
found, from the Targums of Jonathan Ik'U U/.iel and Acjuila, 


that Christianity was a fraudulent imitation of the ancient 
doctrines of tlie Trinity, of which ancient trinities the genera- 
tive organs were the most prominent representative symbol. 
All this was perfectly apparent to nje ; but as I was an ecclesi- 
astical adoptionist, I merged all that I knew in the Christian 
religion. What was contrary to it I ignored ; for whicli dis- 
honesty T, as a spirit, am obliged and compelled to here tell you 
what I knew about these things. Godfrey Arnold." 

Refer to Biographic Universellc for account of (iodfrty 

The spirit of this thoroughly informed writer comes back 
to earth and discloses the fact, of his knowledge, while in 
earth life, that the Gospel of John and Canonical Epistles of 
the New Testament were nothing else than plagiarisms of the 
writings of the great sage Apollonius of Tyana, and that Paul 
of Tarsus, was absolutely Apollonius of Tyana. How far any 
writing of Belzoni confirms this fact, we have no means of 
knowing at this time ; but it is impossible, in view of the utter 
want of historical status of Paul of Tarsus, and the perfectly 
historical status of Apollonius, to question the statement of the 
spirit of this thoroughly informed man. It seems equally cer- 
tain that w'hat he says, as to the Christian plagiarism of the 
ancient doctrine of the Trinity, is substantially correct. 
AVhethcr the Targums of Ben Uziel and Aquila contain any- 
thing to prove this, Me do not know, but think it more than 
probable, if not certain. The nature of Arnold's investiga- 
tions and literary labors were just such as would have led him 
to the discovery of the Christian frauds that he claims to have 
made. He no doubt, with all his desire to do nothing to im- 
pede the growth of Christian piety, too clearly intimated the 
heathen source of Christian theology, and hence the bad odor 
into which he fell as a Christian writer. The spirit of Arnold 
has done well, in seeking to atone for his earthly insincerity, 
by the above disclosures. It will be well for all spirits who 
were once engaged in the same work of concealing and sup- 
pre.s.sing truth, to follow his example. 


August Wilhelm Von Schlegel. 
A German Philologist and Orientalist. 

" Ho who exposes errors must expect to bo opposed by an 
army of fools. I know this wa.s true in my day, aud I kuow 
it must be true in yours. Born into tlie mortal life with a cer- 
tain sense of the mystical— knowing naught of the far past — 
I was fortunate to strike that line of intelligence which was of 
great advantage to me; namely, antiiiuity ; and I wrote my 
description of Ion on the same principle that ilischylus wrote 
his Prometheus Bound. My princiiKd business here to-night is, 
to prove to you that tlie Tamil language of India is more 
ancient tlian'the Sanscrit ; and that while you now lind it in 
Madras, Ceylon and Southern India, its outlines and structure 
prove it to he more ancient, in India, than the Sanscrit. Tiie 
principal belief of the Tamils was the divine nature of the 
male and female human organs of generation, the symbol of 
which was the pliallus. They had their Trinity in tlie fatiicr, 
motiier and child, which constituted their trinity in unity. 
These religious ide;i.s can bo traceil in the Tamil language, 
traces of whicli are still found at the foot of tlie Himalayas in 
northern India, where the Tamil people dwelt before the 
JJrahmans cross.-d into India from Thibet with their god 
I-brahm. Imlced this I-brahm was merely an eastern off- 
shoot of tlie Baal or Bel of the Chaldeans. The Chaldean 
civilization is the oldest tliat we spirits can start with. That 
spirit who came to yo.i sometime since— Deva Bodhisatoua— I 
have met in spirit life, for there like attracts like— is al)out to 
edect a conjunction of forces i)etween Eastern spirits and West- 
ern s{)irits ill spirit life, and iiy that means he will open 
the way between tlie two worlds, so that all tlu' past may be 
revealed to mortals, when grand will be the result. Vou nc(<l 
not fear tiiat should you fall, that this will not b»' accomj>lislied, 
for others will rise up i)ehiiid you greater than yoursv-lf, and 
t'liese things nuist goon. There seems to be a great desire on 
the p;irt of all the l-ju'npi'an powers to mojiopoli/e the l.-nids of 
tlu' I'/ist aiul destroy its people; l)Ut tliesewill yet take an 
awful revenge on tlieir !--uropean oppressors. 'I'he spirit work 
of action and reaction lietweeii the two worlds goes on unc<as- 
imrly. I find my control getting weak. I am August Wilhelm 

Von ScIlieLTi'I." 


Refer to Chambers' Encyclopaedia for account of VonSchlegel. 

If our readers will look up carefully the reference we have 
given to Von Schlegel they inay be able to form some idea of 
his qualification to judge of the true nature of the Sanscrit 
language and its relation to the Tamil tongue. The general 
idea has been that the Tamil literature is of recent date as 
compared with the Sanscrit literature. Tliis the spirit of Von 
Schlegel denies, and refers to its less complex structure in 
proof of this. In this connection, it would also prove interesting 
to the reader, to look up the account of the Tamil people and 
language which may also be found in Chambers' Encyclopaedia. 

It must be very evident to the reader of these references that 
the Tamil language is not a Brahmanical or Sanscrit dialect, 
but an independent language which had its origin in a distinct 
region or centre of civilization from that which gave rise to the 
Sanscrit and its kindred Aryan idioms. As such it has an 
especial historical importance, and this the spirit of Von 
Schlegel fully understood when he thus called attention not 
only to the difference between the Tamil and Sanscrit lan- 
guages, but showed that the Tamil was the more ancient of the 
two. The Tamil language was of Semitic or Chaldaic origin, 
and no doubt existed in Northern as well as Southern India 
before the Arj-an Brahmans invaded India from Tibet, and 
established the Sanscrit language there. 

In the light of a number of similar assurances given by other 
spirits through other mediums, we regard the reference of the 
spirit of Von Schlegel to Deva Bodhisatoua, and his spirit 
labors to unite all the spirit friends of Spiritualism, and 
through that union of spirit forces to open the way between 
the two worlds, so that the history of all the past may be 
revealed to mortals, is the most hope inspiring assurance that 
has come to mankind from the spirit life. Deva Bodhisatoua 
was the 13th Buddhist patriarch, and some two or three cen- 
turies before the Christian era established the Reformed Budd- 
histic canons which still prevail in India. He was, in other 
words, to Modern Buddhism, what Eusebius Pamphilus was to 
ChristianitvJts founder. 


A Buddhist Priest. 

" I GREET YOU, SIR : — As the Buddhistic religion, its writ- 
ings, precepts and morals, have been given to modern readers, 
they have not been allowed to show the inlluence they exerted 
in forming what is called the Christian religion. Every- 
thing that would show this has been suppressed, first by the 
Christian fathers Jerome, Chrysostom and Eusebius of Ca'sa- 
rea, and afterwards by the Christian writers who followed 
them. All these learned Christian commentators have done all 
they could do to veil the connection between Ikiddhi.-ni and 
Christianity. I am here to-day to say that the Teiitateueh, 
Psalms and Proverbs of the Old Testament, and the >«'ew Tes- 
tament from the CJospt'l of John to llevelations, were originally 
in the hands of tlie Ikiddhists, and were taught to the fol- 
lowers of that religion, in my day, about A. D. 340. liut 
Christian authorities have set me dowji as about A. D. 40o, in 
order to cover what I had of JJuddhislic writings then extant, 
and to make them ai)pear to be copies instead of authentic 
originals. J want to show that the religion of Puddha was not 
an oUshoot of Prahmanism. It was derived from the teaehings 
of Zoroaster in the lirst place, and the teaehings of Osiris- of the 
Egyptians in the second place. [Ani T to understand that 
JUiddhism was not of Indian origin V] Yes; aiul now for the 
proofs <f this. At the little village of Pang in Pombay, on the 
road from (iu/.erat to Malioa, are tiie five subtfrranian chambers 
which rcj)rescnt tiie live mountains of Puddha, and they are 
called tlie Panch Pandou. It was there that I taught in my 
time, althougii these eliaml)ers gave the date of Puddha as nine 
hundred years before that time. The gnat trouble with Christ- 
ian connnentators is, that tliey want to bring all religions 
within the Mosaic ]M'riod ; and that biases their judgment and 
leads them astray. I want to say, here, that the I'aiu-h I'an- 
dou and the temi)le of Poro Pado, as it was called by us, were 
the sources j"rom wliicli the civilizations of ^Mexico, Central 
.\merica and Peru originaud ; for the sajue kind of crosses 
that are found in the Panch Pandou, and in the tem]i!e of 
Poro I'.ado, are identical with those to be found in the A/tec 
temples of Mexico, the temples of Central America, and the 
temples of Peru. Tlie three gospels of Matthew, Mark and 


Luke were derived from, and were part and parcel of the 
Ancient Gymnosophic religion which Apollonius received 
from Phraoetes, king of Taxila. Apollonius was a me- 
dium for spirit control. I was also a medium among the 
Ciiinese. I taught amongst them at the foot of the cele- 
brated Mount Sung. [Was that region celebrated as a place oi 
learning?] Yes; and also for learned hermits to congregate 
aad die. I am satisfied that if you will follow the clews that 
J have given you, in this communication, that you will find 
tiiat S-in-worship was identical with Buddhism, the latter 
only being a reformation of the former. These things have 
bs^n ignored by modern arclijieological scholars, because they 
would conflict with the teachings of Christianity. [Have the 
ga^pals of Matthew, Mark, Luke and John been modified 
from th3 original writings, other than in the change of names 
and ths scenes of th^ events related?] The idea of Jesus is 
rather Egyptian than Indian. The most virtuous, holiest and 
purest niiu of his generation, became the object of the venera- 
tion of thi psople, and was held up as an example for after 
generations to follow. They deified them and certain stars 
were dedicated to them. Tliese celestial personifications were 
tavight mystically by the priests to heighten the eflect upon 
thj minds of their ignorant followers. If you have any other 
qviestions, I will answer them if I can. [We know that the 
Gaspel of St. John varies from the three synoptical gospels in 
essential particulars ; and we have much reason to believe that 
while the GDsp.4 of John, the Pauline Epistles, the Catho- 
lic Epistles, and Revelations, are of Buddhistic origin, that the 
gospels of Matthew, Mark and Luke, and the Acts of the 
Apostles, are of Brahmanical origin, and relate to the Plindoo 
Chrishna Is that conjecture correct?] The books, from the 
Gospel of John to Revelations, in the New Testament, were 
borrowed from the Buddhistic visions of Leva Bodhisatoua. 
[In what res]).vt did the Buddhists and Gymnosophists 
dilf.^r?] The Ikiddhists, in my time, were what you term 
Spiritualists. The Nirvana or heaven of rest, as it was originally 
taught, meant simply a place -where the spirit regained its 
pr>wer after leaving the mortal form, and after a longer or 
shorter time, having recuperated in strength, it passed on 
through tho-4e spheres of spirit existence that you Spiritualists 
talk of. On the other hand, the Gymnosophists were more of 
the perfectionist belief, and taught that the released spirit of the 
righteous went straight to God. That was the essential differ- 
ence between the two teachings. My name was Bodhishormah. " 

We can find no mention whatever of Bodhishormah, and 


can therefore only judge of the authenticity of tlie communi- 
cation by the collateral facts that bear upon the matters testi- 
fied to by the spirit. But these are so numerous and so pointed 
as hardly to leave room to doubt its authenticity. That the 
medium could have invented such a communication, no 
reasonable person can suppose ; for apart from tlie significance 
of the several statements tlierein contained, tlie general tenor 
of the communication establishes the distinct individuality of 
the communicating spirit. 

It is to be hoped that the time is not far distant when the 
true and perfect teachings of the JJrahmanical, JJuddliistic autl 
(Jymnosophic religions of India, will be given to the people of 
Europe and America. When that is done, the Christian pla- 
giarism of those teachings will be laid bare and the Christian 
<lelusion at an end. For centuries the Christian priesthood 
monopolized the learning and knowledge of the world, but 
that monopoly no longer exists. Untrammelled seiiolarly 
thinkers have gone to the front in antiquarian, arelueological, 
philosophical, and scientific researches, and tlie truth in all 
these directions, is being brought to light with resistless force. 
Neither the Christian Fathers nor modern Christian connnen- 
tators or their deluding performances, can stay tlie resistless 
force of the on-coming fiood of light from the ancient world. 

It will be s'*en tliat tliis Buddliist spirit claims the Budd- 
histic origin of si.x of tlie chief books of the Old Testament, as 
wt'll as the more imjiortaiit parts of the New Testament. Tiiis 
claim has never before been presented, so far as we know ; and yet 
it is consistent with much that is positively known. Not one 
of the books of the Old Testament is of Hebrew origin, as it 
has been claimed they were. They are, iK'vond ail (jueslion, 
of Eastern origin, having only been parodied by tlie Jewish 
priesthood, and put before tlieir followers as Jewisli originals, 
as the various Targums jilainly show. Tlie I'salnis and 
Proverbs of the Old Testanu'iit are in tiieir naturi', eoiistrue- 
tioii, and use, so similar to the Buddhistie books now extant, 
as to show that they are titlur varit-d virsions of oiio original, 
or varied versions, the one of the other. In eitlur case it is 
impossible that .lutlea should have been the country of fluir 
origination. There is just as much historical certainty that 
neither of the (Jospels according to Matthew, Mark, I^uke and 
John, of the New Testament, originated in Judea ; and it is in 


the higliest degree probable, that the country of their origina- 
tion was India. Tiie spirit says he knows that this was the 
fact so far as the Gospel according to John, the Pauline Epis- 
tles, the Catholic Epistles and the book of Revelations are con- 
cerned. That he docs not include the synoptical Gospels and 
the Acts of the Apostles, grows out of the fact that they were 
of Brahmanical rather than of Buddhistic origin. 

The spirit says that Christian authorities have set him down, 
chronologically, as having flourished about A. D. 495, instead 
of A. D. 340, to conceal the nature of the Buddhistic writings 
in his possession. Of this we have no means of judging, not 
having been able to find any historical reference to Bodhishor- 
mah. The truth of the matter may bo yet established. 

But now, we come to a portion of the communication tliat is 
as important as it is new to us. Tlie prevailing impression has 
been that Buddhism was but a schismatic offshoot of Brah- 
manism, and merely amounted to an attempted reformation of 
that Aryan religion. The testimony of Bodhishorniah is the 
first denial of that supposition. He sajs that Buddhism had 
nothing to do witli Brahnianism, but was derived from the Zo- 
roastrian and Egyptian systems of Sabaism or Star worsliip. As 
proof of this fact the spirit tells us that at the village of Bang 
in Bombay', India, on the road from Guzerat to Malioa arc five 
subterranean cliambers, which represent the five mountains of 
Buddha, and that they are called the Panch Pandou, that it 
was there he taught Buddliism ; and that tlie inscriptions in 
those chambers sliowed that Buddha had flourished 900 years 
before his time, (340 A. D.) 

It is with stinging satire that the spirit says : " The great 
trouble with Christian commentators is, that they want to 
bring all religions within the Mosaic period, and that biases 
tlieir judgment and leads them astraj-." The spirit is more 
than charitable to suppose that the learned, among those com- 
mentators, do not knov/ that in taking that course, they are 
not seeking to find, but seeking to avoid the truth. 

This spirit confirms what was testified to by Deva Bod- 
hisatoua. The latter claimed to have been a medium, and 
while in a state of trance wrote the books wliieh were ob- 
tained by ApoUonius at Singapoor. This spirit refers to the 
visions of Deva Bodhisatoua as the source of the parodied 
Christian writings, from the Gospel of John to Revelation, 


The spirit no doubt makes a correct statement as to tlie difler- 
cnce between Gynmosophism and IJuddhisni. The Buddhi.sts 
were certainly ISpiritiuilists, while the Gyninosophists were 
perfectionists, and held that there was no necessity of pro- 
p;ressive advancement in si)irit life. The inii)ortance of the 
light this communication tlirows upon many points of histori- 
cal doubt, cannot be too highly estimated. 


A Roman Emperor. 

" I GREET YOU :— There is but one way open to all spirits to 
proj,'ress, and tiiat is, to study to tell tlie truth, as farastliey 
Knew wliat it was, when tliey lived in mortal forms. That is 
the only recompense they can make to mortals for the wrongs 
they have done. J was born J}. C. 20 at liome. 1 died or 
l)assed away in A. I). OS); and you can see by tliese dates that I 
cover the most important })eriod of the estal)lisliment of the 
so-called Christian religion. 1 was consul at Rome in A. J). 
88, governor of Africa in A. I). 45, and finally emperor of 
J{ome for a very siiort time, wIumi 1 was assassinated in the 
forum by soldiers undi-r the connnand of Otho. In A. I). 33, 
wliile consul at Jfome, a letter was addressed to me by one 
riiilus of .\ntioch, stating tliat there was a great insurrection 
tin re, on account ot tiie entrane*' into that city of u doer of 
many woiulerful things; and he was appn-iiended there and 
sent to Home, where he was brought before me. His name was 
Apollonius of Tyana, or Tyaiiieus, as wi' calU-d him in tiiose 
days. He was charged wit ii having defrauded tiie ju-ople. I 
said to him: "If you can proilucc brfore me tiiosc manifesta- 
tions of power which you art" eliarged witii having produced 
by fraudulent means, T will free you ami remain your friend 
for the rest of my days." There was a man i)resent whose name 
was Martianus. Jb' wasl)eiit lii;e this. [Hire tlie medium's jxr- 
son was used by the spirit to imitate a num bent nearly to the 
ground.] He had never stood erect since he was born. Apol- 
lonius turiH'd to him and said : '' I connnand you to stand 
.'Straight," and instantly he was straightened Ufore us. I ac- 

GALEA. 281 

quitted Apollonius, and he was allowed to return to Antioch, 
or to go where he pleased. Tlie next time I met him was in 
Carthage, in Africa, in A. D. 45. Ho was again arrested — this 
time by one Publius ^lius, who was his accuser and his judge 
— because he did not restore his daugliter to health. It was 
proven that Apollonius had received from him something like 
twenty talents of silver, but he had given it to the poor. He, 
however, had restored the sight of the sou of this Publius, 
although he could not cure the daughter. He was going blind, 
and Apollonius removed the cataract from his eyes, thus re- 
storing his sight, [Did he do that by a surgical operation?] 
No; he did it by magnetic power. Under its influence the film 
grew thinner and thinner, and finally disappeared from his 
eyes. I did not see Apollonius again until A. D. 5d, when I 
was again at Rome. This man, at that time, had grown into 
great favor. He was looked upon as the incarnated represen- 
tative on earth, of Jupiter, or Apollo, or both. From the time 
when I began to understand things, about B. C. 5, until the 
time of my death in A. D. 69, 1 never heard of but four differ- 
ent kinds of religious doctrines that then prevailed, and I will 
name them. First, the Pythagorean or Platonic ; second, the 
Gymnosophic ; third, the Esseniau ; and fourth, the Apollo- 
nian. Those at least were the four principal religions, outside 
the worship of the Greek and Roman myths of my day. As 
far as I was myself concerned, my individual belief, would bo 
more likely to correspond with Mahomet's. That is, I was a 
fatalist, and believed that whatever happens must be, and I 
submitted to that necessity. I do not claim to have been an 
ambitious man — I do not claim to have been a virtuous one ; 
but as a spirit, sir, I do claim to be an honest one. [Have you 
any knowledge as to whether Apollonius of Tyana, did or did 
not go to Jerusalem about the year A. D. 33?] Two years 
later than that, in A. D. 35, I heard of it. [What did you hear 
ii^ relation to it?] I heard fi'om Pontius Pilate that a man, 
whom he told me was Apollonius, rode through Jerusalem on 
an ass; and because ho had cured lepers outside the gates of 
that city, the people gave him a great ovation. [Did the Jewish 
priests have him ]ninished ?] He left the city very suddenly, 
because of the uproar he created among the Jews, which ever 
took place when anything threatened to interfere with their 
religion. Servius Sulpicius Galba, once emperor of Rome." 

Refer to EncycJopajdia Britannica for account of Galba. 

Tills spirit tells us he was born in B. C. 20 instead of in B. 
C. 3, as the date of his birth has been supposed to have been. 
There are some things that would go to show that the date 


given by the spirit as tlie time of his birth, i.s more nearly cor- 
rect tluiu tliat wiiich is assigned by liistorians. If lie wsusborn 
in B. C. 3, ho would have bocn only thirty-six years old at the 
time lie was consul in A. D. 33, or in 31, as is the date fixed as 
the time of his appointment to the consulship by Tiberius. It 
is hardly possible that one so young should have attained that 
rank. Besides, it is mentioned by Suetonius, that Augustus, 
who died i'l A. D. 14, predicted the future rise of Galba. ]f 
that be so, then Galba must have been then only 17 or younger. 
For that reason this statement of Huetonius has been ({ues- 
tioned. But if Galba was then old enough to have shown his 
fitness for official promotion, he must have been born about the 
time he stated (B. C. 20.) He had no doubt been called to 
official position before the death of Augustus, and thus dis- 
played his qualifications for public service. 8till further than 
this, it is admitted that very little is known of the early life of 
Galba. This is because it ha.i been found convenient to place 
the date of his birth several years later than the time of its 
occurrence. The spirit certainly understood what he was say- 
ing, for he not only names the year B. C. 20 as the time of his 
birth, but he .says that in B. ('. 5, he was old enough to under- 
stand and remember tiie current events of that period. AVo 
regard tiiis variation from the supposed date of his birth as 
one of the strongest pnxrfs po^^sible tliat this comnmnicafion is 
as authentic as it is true. Galba is si)<)ktn of as an aged man 
when appointed, by Xero, governor of the province of Spain, 
and his administration as that of a man worn out by age or 
governed by fear. If Citall)a was only in his seventy-second 
year, at that time, it is hardly likely that he Mould have been 
greatly dis(iualified frona manifesting his usual ability as a gen- 
eral and governor of provinces. We therefore incline to believe 
that Galba was a mucii older man at that time. 

This comiminication, if it may Ik? credited, throws much 
light upon tiie suppressed i)ortions of tlie Life of Apollonius 
liy IMiilostratus, and in the most surprising manner confirms 
the coiiiinunication given by the spirit of Apollonius. See 
c()niiiuinic:ition,Apoil((Mius jKige 17. 

If tlie statement of tiie spirit of Apollonius is correct, he 
must have been thirty-<Mie or thirty-two years of age wiien he 
went from .Kgje to Aiitioch, and if he was taken to Rome to 
be trieil liy CJalba the consul, at that time, he was in his thirty- 

GALEA. 283 

second year. It is true that Apollonius did iiot say anything of 
the commotion lie liad created at Antioch, but he did expressly 
state that he went to Antioch, and from there to Jerusalem. 
This would indicate that Apollonius returned from Rome, after 
his release by Galba, and no doubt finding the disafTection 
towards him still existing, was all the more willing to go to 
Jerusalem, where his renown as a medium of spirit power had 
preceded him. At all events, it is just this part of the history 
of Apollonius that is missing. It is hardly likely that Damis 
his disciple, who wrote annals of his life, and Philostratus who 
wrote his biography, should have said nothing of these most 
striking and important events in his life. It is certain that 
none of the writings of Damis have been permitted to come 
down to us, and the oldest copy of Philostratus', Life of Apol- 
lonius does not date earlier than the tenth century. The 
wonder is that any part of the latter work was allowed to come 
down to us. 

It is a historical fact that Galba was consul in A. D. 33, and 
if Apollonius was api^rehended at Antioch, as the spirit states, 
it was before him that Apollonius would have been brought 
for judgment. It was about that time Apollonius must have 
gone to Antioch, and his advent there, after the wonderful 
things related as having occurred through him at iEga?, while 
with the priests in the temple of ^Eseulapius at the latter city, 
no doubt would have caused the greatest consternation among 
the Grseco-Roman priesthood. We infer that Philus of Antioch 
was a Roman priest. The details of the result of the hearing 
of Apollonius at Rome, are entirely consistent with the won- 
derful manifestations of si>irit power that are known to have 
occuri'ed through Apollonius, not only before, but for more 
than sixty years after that period. 

It is also a historical fact that Galba was by Xero appointed 
governor of the province of Africa in A. D. 4-5, and that he 
was then at Carthage. It is also a historical fact that having 
l)een driven from Rome by Xero, that Apollonius went from 
Rome to Gaul and Spain, and from the latter country went to 
Africa, and was at Carthage, at the time the spirit of Galba 
states he was there. We may therefore infer that the incident 
referred to by the spirit, the arrest and discharge of Apollonius 
in Carthage actually took place. From Carthage he crossed to 
Italy, and from Italy set sail for Greece, and from that country 


went to Egypt where he was when Vespasian was declared 
emperor, on the death of Nero, 

The sj)irit tells us that the next time he saw Apollonius was 
at Rome in 50 A. D., when he was again in tliat city. Tiiia 
must have heen before the second edict of Xero against the 
j)hilosophers, and not afterwards as has been supposed. It is a 
well-established historical fact tiiat by A. D. oO, Apollonius 
had become greatly renowned, and exerted a powerful inllu- 
ence over the minds of the ruling classes as well as the com- 
mon people. We have thus the facts which go far to confirm, 
if not to establish, the positive truth of the detailed statements 
of the spirit. 

The spirit tells us that the four principal religions that pre- 
vailed in his time were the Pythagorean or Platonic, tlie 
CJyninosophic, the Esscnian, and the Apollonian. He further 
tells us that tliese were combined in a fifth called the Eclectic. 
Wiietlier (lalba was or was not what he claims to have been, a 
fatalist, we have no means to determine, and must tiierefore 
take the spirit's statement on tliat point for what it is worth. 

JJut what the spirit says in regard to Apollonius's visit to 
Jerusalem is of the greatest interest, if true ; as it shows who 
the Jesus of Nazareth w:u<, who created such a confusion 
among the Jews of Jerusalem in A. 1). o4-oo. The spirit tells 
us that two years after Apollonius was at JerusaU-m, that Pon- 
tius Pihite told him of the entrance of Apollonius into Jerusa- 
lem rilling on an ass, and tiiat tlie Jews gave him a grand 
ovation on account of his healing lepers ouiside the gates of 
the city. Now it is historically true that CJalba and Pontius 
Pilate were at Home at that time, Pilate having l)een summoned 
to Rome to answt-r for some ads of misadministration as jiro- 
curator of Judca. Nothing could be more i)robable than tliat 
Galba and Pilate met at that time, and it is hardly less 
jmiliable tliat such a conversation was had, or that such a 
narrative on the part of Pilate was gi\en to (ialba. 

We do not hesitate to say that we credit this connnunica- 
tion, it bi'ing so consistt-nt with historicMl probabililii's, and so 
entirely consistent with the connnuiiicatioiis that have bi'cn 
before givt'u relating to the same circuuistances. Thus the 
testimony of spirit after spirit is pili'd i\\), all leiiditiif in the 
most .-iH'i rising manner to show that Apollonius of Tyana and 
his labors, are tiie sole ba^is of the so-calleil Christian religion ; 
and thus the frau<iulent n:itnre of that religion is being demon- 
strated bi-yond all reasonable doubt. 


A Latin Historian. 

"I SALUTE YOU :— In coming back here I am like a whipped 
school boy, who has a tale to tell. Altliough I have Btudiod 
for many years to give a clear and definite explanation of the 
history of my time, yet I have never been able to strike the 
conditions and circumstances to enable me to do so, until you 
prepared the way for me. [I assure you I am only too happy 
to have had it in my power to do it.] You may rely upon the 
fact that you are doing a great work for us spirits and for 
humanity. [My most earnest hope is that I can do more.] 
But our power is not great as against the aVariciousness of 
mortals at the present time. The more perfect you can make 
the conditions for us to come, the stronger the spirit friends 
can be united with you, and the more they can do for you. 
But it seems as if Hades itself had broken loose on the mortal 
plane. I was in my mortal life a historian, and I epitomized 
or copied (about half of which has been i^ermitted to come 
down to you) from the history of my friend Pomj^eius Trogus. 
Tlie whole of his history of universal aftairs down to B. C. 28, 
was in my possession. I use your Christian names and dates, 
because they will bo better understood by your readers. Trogus 
said that in his day that the two great governing powers, 
amongst the ignorant, were Jupiter at Thebes and Apollo at 
Rome. But mark you, he said that amongst the enlightened, 
tlie Pythagorean religion of the Greeks was blended with the 
Cliristos religion of India. [That was prior to the Christian 
era?] Yes, sir. I copied tliat portion of Trogus' history wliich 
related to Christos, wlio was later than the elder Zoroaster. 
Tliat portion of my history that related to Apollonius, later 
on, was allowed to stand, but tlie name of Apollonius was 
changed or dropped, and the Christos of whom Trogus Avrote, 
was altered into Christ. In my day the name was Ilesu 
Christos. In the days of Eusebius it was made Jesus Christ. 
At tliat time the only religions that prevailed, beside tlie Avor- 
sliip of the Greek and Roman gods, were the Pythagorean, the 
Hesus Christos, the Gymuosophic and Gnostic systems ; and 
what was called the Eclectic system, a combination of all the 
religious systems then prevailing in the East or in the Roman 
Empire. I wrote tlie&e facts down faithfully, but the Chris- 


tiiins have never allowed anything that I wrote to stand as it 
was, except what sustained their own scheme of deception. 
IJasilides and Valentius taught the doctrine of tliree gods in 
one, or the Trinity of the Gnostics. The male and the female 
principles in nature, and their i)roduct, tiie universe or the 
child, represented the trinity in all created life. This was the 
trinity that all the Gnostics, in my day, taught. The false 
trinity was started hy Eusebius, and was made to assume its 
present Christian form some two or three centuries later. The 
especial reason why the founders of Christianity destroyed s^o 
many manuscrii)ts Mritten prior to A. D. 200 was because they 
threw too much light upon all these matters, and sliowed that 
the Pythagorean fust, the Platonic and Essenian next, the 
Gymi)osophic and Gnostic next, and finally the Eclectic sys- 
tem, which combined the principles of all the others ; together 
formed the actual basis for Christianity as it now is. This is 
as well as I can'state these matters as a spirit under tlie circum- 
stances ; but I am afraid I have ])erformed my ofllce poorly. I 
have, however, done the best I could. I hope you can get at 
tlie facts from what I have stated." 

Refer to Smith's Greek and Roman Biography for account 
of Pompeius Trogus and Justinus. 

In tlie work above referred to will be found under the title of 
Justinus the accepted account of the literary laborsof Pompeius 
Trogus, andJunianus Justinus. The reader may readily perceive 
the magnitude of tlie priestly crime, that deprived the world of 
the literary treasure contained in the great Universal History 
of Trogus. It was fortunate indeed that Justinus should have 
duly appreciated the inestimable importance of tliat now de- 
stroyed history. Indeed we regard it as j)rovidential that he 
should have been pronipt<'d to write an epitome of its most 
important contents, for only in that way has any portion of 
tiiem been permitted to come down tons. But tlu'se jiriestly 
enemies of trutli, it seems, have not even permitted the ex- 
cerpts of Justinus, taken from tliat treasury of historical 
information to come down to us intact. But a portion of tliem 
have escni)ed the destruction of those enemies of iiumanity, 
tlie founders of tlie so-called Christian eliurch ; and Justinus 
has been censured l)y modern critics for "the slovenly" 
manner in which he executed what they are pleased to con- 
sid»r as an abridgement of Trogus. Had they had the common 
sense or fairness to Juilge Justinus correctly, they would have 
seen the niutilate<l ami fragmentarv condition in which his 


historical compendium had been allowed to come down to 
us ; and they would have reserved their censure for the moral 
miscreants who, in the name of the Christian religion, had 
mutilated the work of Justinus. 

Just here we stop to cail tlie reader's attention to a point 
that seems to have received no attention from general critics. 
It was made manifest by the comnmnication given b^' Eu- 
thalius. (See page 61.) It is historically known that 
Euthalius broke the Acts of the Apostles and the Pauline and 
Catholic Epifctles into verses ; but the reason for this has never 
been rightly understood. Originally- those books of the Bible 
were continuous, and did not admit of interpolated sentences, 
without the interpolations being manifest to critical readers. 
When broken into distinct and separate paragraphs, it was 
much more practicable to interpolate paragraphs v.ithout de- 
tection. Eutlialius told us that he set about completing the 
work of theological deception which was begun by Eusebius 
of Cfesarea, and made such additions and omissions in his ver- 
sions of these books as he thought would serve his purpose. It 
would seem that to the fact of Justinus's work being only an 
epitome of Trogus's great work, is the preservation of any part 
of it due. The Eusebiuses and Eutlialiuses into whose hands 
the compendium of Justinus fell, found they could, without 
certain detection, eliminate a large portion of it ; and as much 
of it was calculated to make plain the Christian theological 
fraud in which they were engaged, they, instead of destroying 
the whole work, as they had done with the Universal History 
of Trogus, concluded to destroy the obnoxious parts of it, and 
allow the remainder to come down to our time. Only in this 
way can the destruction of the whole of Trogus's work, and 
the destruction of only a portion of Justinus's, be accounted 
for. Otherwise the whole of the latter would have shared the 
same fate. 

It has been seen that the time when Justinus lived and 
wrote has been a matter of historical and critical doubt. This 
doubt need no longer exist, for the guide of the inediuin, in an- 
nouncing the presence of Justinus, said that he was a Latin 
historian in tlie reign of Titus Pius Antoninus (A. D. IGl.) It 
would therefore seem certain that the words of " Imperator 
Antonine " in the preface of Justinus's history, were rightfully 
there, and were not " an interpolation foisted in by some of the 


earlior editors, &c. " Pius Aiitoiiiiiiis rt-igned from A. D. 138 to 
l(il, ami it wa.s undoubtedly witliin tliat [)eriod that Justinus 
wrote hi.s history. Kow, the spirit of Justinus says he had the 
whole work of Trogus in his possession when he wrote Ids own. 
It would, therefore, apjK'ar that it must have been after that 
date (A. D. IGl) that the work of Trogus wius destroyed, as it 
was then extant and in the possession of Justinus. It was to 
conceal the fact that Trogus' iiistory was in existence at so late 
a day, that any (juestion was raised as to the period in which 
Justinus nourished. But tiiat concealment will no longer 
avail. By that strange fatality that seems to attend the per- 
petration of crime against humanity, the words "Imperator 
Antonine" have been preserved against all priestly ellbrts to 
avoid them, in the extant copies of the preface to Justinus's 
history. Tiiose words seem to have been i)rovidentiaily pre- 
served to authenticate the spirit testimony of .runiamis Justi- 
nus; as has also the prenomen Juniaiuis, about which there 
has been tiie same doubt. The corrections and explanations of 
historical facts, such as these, in so many instances, througliout 
this unprecedented series of communications, are most con- 
vincing proofs, not only of their authenticity and truthful- 
ness, but of their inappreciable value. 

I'ompeius Trogus, through the guide, claimed to have 
written history in the time of Julius Ciesar, which must have 
been prior to J{. ('. 44, when the latter was assassinated. It is 
not improbable that he survived Ciesar, and also flourished in 
the reign of Augustus, who died in A. D. 14. Indeed the 
spirit of Justinus says that the history of Trogus came down to 
B. C. 2S, three years after Augustus attained imperial power. 

The compliment which the spirit of Justinus ])aid to us, in 
attributing to our humble ellbrts to advance the truth, his 
ai)iiity to give his invaluable spirit testimony, is one that we 
highly appreciate; and nerves us with strength to pi-rsevere 
in till' work we have in hand. In view of the opjiosition, mis- 
n'presentation and persecution that we have had to eiidun' 
and overcome, we think it imist have been to that that tlie 
si)irit referred when he saitl : " But it seems Hades itself had 
broken loose on the mortal plane." 

.Justinus fells us that the history of Pompeius Trogus made 
maiiilrsl the fact that l)efore the Christian era, among the 
harned (Jrceks, the Pythagorean religion blended with the 

JusTiNus. 289 

Christos religion of India, was the accepted religion. And 
further he tells us that he copied thos3 portions of Trogus' 
history that related to the Christos religion, but that portion of 
his history that related to Apollonius wi;s permitted to stand 
with the name of Apollonius sujipressed and the name of 
Christos changed to Christ. We have no means of judging 
how far this is correct, as we have been able (o find no trans'a- 
tion of Jnstinus's History, but from the fact that the scliolastie 
writers of the Middle Ages made frequent ciuotations from 
Jnstinus's Plistory we may infer it is in the main correct, as 
they wrote to please the Christian believing world. From the 
testimony of this and other spirits, especially Plotina Pompeia, 
it would seem there was a worship devoted to a Christos Hesu 
or Ilesas Christos at a very early period, and before any authen- 
tic historical mention of Jesus Christ was ever heard of. If 
such was the fact, it is not difficult to determine whence the 
name Jesus Christ was derived. 

It was uncxuestionably true that the Gnostics, Basilides and 
Valentinus, who not remotely followed the trinitariau doc- 
trines of the Gymnosophists, based their whole theological 
system upon the natural trinity of father, mother and child. 
The ChristiaA divergence from that true trinity has been the 
cause of more bloodshed and sufTering than any other theo- 
logical error that was ever promulgated. 

This spirit certainly speaks the truth when he says that the 
reason why the founders of Christianity destroyed so many of 
the works that were written prior to A. D. 2G0, was that they 
threw too much light upon the real sources from which they 
borrowed their religion. It is a recognized fact that the doc- 
trines of Pythagoras, Plato, the Gymnosophists, the Gnostics, 
and the Eclectics, as Avell as nearly all or mostof tlie Brah- 
manical and Buddhistic doctrines of India, and the ^Magian 
doctrines of Persia, are blended and conglomerated with 
groundless personal fictions, in the Cliristian Bible. Xo one 
can read and compare the Christian doctrines with tlic doc- 
trines of all those ancient religions and not s?e, at every step, 
that the former is not a spurious version of the latter. 

As wo have been able to confirm the truth of sr) much that 
the spirit testified to, liy the most unexpectedly preserved col- 
lateral facts, we cannot see how those ]K)rtionf^ of it, 1 he dir"ct 
or c()llater:il ]»r(>of (,i \vliieh cannt^t be I'eaelied, can be reason- 
ably questioned. 


Wife of the Roman Emperor Trajan. 

" I salute you, sir, in the interest of truth. I live<I, that is, 
in a prominent way, u very .short time after the death of Apol- 
lonius of Tyana. I saw him when 1 was a young ;;irl, but never 
had any acquaintance with him, he dying before I readied 
womanhood. Of tlie Jews of my time, that is, in the reign of 
tlie emperor Trajan, the Pharisees and Essenes were the two 
principal sects. The 8aducees did not believe in the resurrect ion. 
They were very few in number and exerted but little inlluence. 
It was believed throughout the Roman Empire, at that time, 
that Apollonius of Tyana was the human representative of the 
god of Apollo, on the earth ; in fact was regarded as liis son. 
There was no Jesus Clirist known of in my day. There was a 
Christos Hesus, wlilch was a combination of Indian smd Scan- 
dinavian gods. This combination of gods Avas brought about 
by the slaves tliat had been brought from Asia and Northern 
Europe into Italy. There was a woi-ship of tliis f^-ondjined gotl 
under tiio designation of tlie C'luistos Hesimlan religion. I 
myself received tllvlne honors after my deatli, and J was con- 
sidered as being taken from the husband of my mortid life to be 
the companion of the god Aim>11o in the spirit life. I took a 
great interest in all clas-^is and gradi's of Koman citizens; and 
«lld my best, in all kindness, for tliem. 1 had no prejudice 
against any religion. Tlie U'liglon of India was made to assume 
adlderent sliapo from that wlileh ancient inamis<Tii)ts set it 
forth to b.'. Among all the li-tters addressed to my husband, 
the emperor Trajan, up to the time of my deatli (A. I). l-S), 
relating to religious niattei-s, I never saw any that did notrehite 
to the religions of riirlstos Hesus or Ai>ollonlus. [Did you ever 
seetlu' letter of IMlny the Younger to the emperor Trajan ?] 
Yes; r saw a Ii>tter relating to the Essenes of, s( lit at 
the instaiieo <.f Aix)llonius of TS-ana and Ignatius of Antiocli to 
the emperor. It was forwarded to Trajan from riliiybyilie 
hands of one Pauliis of Thessalonica. Paulus travelltd iiilo 
IJythlnla and had an interview with him there. Pliny was the 
prefect of Bythinia at that tim(>. Paulus, who was a (ireek 
Jew, was merely the messenger f>r beanrof the letter to Koine. 
P.ul PUny saw nothing wroni: with tlie Essenes, an<l reported 
that they were quiet and inofTeiisive citizens. Tliere was no 


antagonism at that time between the Platonic and Eclectic 
philosophies. The Eclectic philosophy was an oftshoot from 
tiie doctrines of the Gymnosophists, but they had gained but 
little headway in my day. The principal religion of that time 
was the worship of t!ie ancient Grecian and Iloman myths. 
Essenianisra was, in almost all its practical features, commu- 
nism; everything was held and enjoyed in common. I want 
to dwell particularly on the Christos of India, as he was under- 
stood in my day. He was regarded as an incarnation of deity, 
and was worshipped as such. His religion had been brought 
through the intermediate countries to the Mediterranean sea, 
and had become modified from the form it had, at Singapoor, 
where Apollonius terminated his eastward journeying. As 
Apollonius moved westward from India, he came to be regarded 
as the ancient Christos. There were no miracles performed by 
him. What he did in the way of healing was through his 
mediumship. But the greatest part of the change in the religion 
of Christos was made by Apollonius himself. The Revelation 
written by the hand of Apollonius on tlie isle of Patmos, Avas 
considered in my time as one of the greatest and most mystical 
manifestations of mediumsliip, and was read as such by the 
learned. [Was there any reference to Jesus in that mystical 
communication?] There was no reference to Jesus whatever. 
I belonged to the mystics, or secret inquirers into what you 
would consider spiritual phenomena. We had our meetings or 
circles for that i)ur2iose. [Was the emperor Trajan also a mem- 
ber of the mystics?] Pie understood that such phenomena 
occurred, but lie was more of a Materialist in his views. I 
leaned more to the spiritual and be more to the materialistic 
view of tilings ; but as long as he lived I was never interfered 
with in my researches by him. In tiie year A.D. 85, Apollonius 
taught at llome under the name of Paulus or Paul. [Do you 
know that to be the fact pei'sonally ?] It was a well known fact 
in my day. He received divine honors after his death, as the 
son of Apollo. In hisbiography he is represented to have been 
the incarnation of the God Proteus. That was simply the work 
of Philostratus wlio wanted to claim Apollonius as a Greelv. In 
niy time, when any man made his mark in the world, all Greek 
Avriters wanted to claim him as a Greek. Although I had no 
personal acquaintance with Apollonius, I conversed with tliose 
who were acquainted witli him, and wlio received all know- 
ledge of him from Damis, liis disciple. I also know many Jews 
who were followers of Apollonius. They became so from what 
occurred tlirough Apollonius wlien he was at .lerusalem. The 
account that they gave of his journey to that city, was precisely 
the same as the modern account of the same events, attributed 


to Jesus of Na;;arelh. The Nazarites of my day were the same 
as your inodc-rn monks. Tliey shaved their Jieads as the crown- 
ing act of their initiation. I never visited their settlements, 
but tliose of tlieni wiio were sent to us, always had their heads 
shaven. [Did tliey «;et their name from a place or settlement?] 
Tl-.ey came from (Jaza. 'J'he ^Nazarites of my time were the 
saniein belief as the I'nitarians of your day — that is they were 
the Morshippers of one (Jnd, and did not acknowle<lge an in- 
tercessor. But they clianged their views, subsecjuently, and 
united with the (Gnostics, with whom they became idt-ntilied. 
I think this will be made plain by sculptured inscriptions on the 
ruins of ancient Hierai)olis. I think if the ruins of that ancient 
city could bo proprrly explored, the truth of my connnunica- 
tion can be cstablislied. I felt that I could give my communi- 
cation, to-day, and I have therefore accompanied the medium 
here for that pur])ose. [The medium told us that the spirit that 
wanted to control him, had been Mith him for several liours 
previously.] I think if you will carefully examine the most 
ancient copies of the letter of Pliny to Trajan, you will lin«l in 
what res])ects it has been chaniretl and inter))olated. I am in- 
formed tiiat tiie two most ancient coi)iisof it are in the Vatican 
Library at iiome, and the Royal Lil)rary of Berlin." 

Keferto Smith's fJreek and Roman Biograjjliy and the Bicv 
grai)liie I'niversi-Ue form-count of IMotina Ponipeia. 

Such was the illustrious woman whose spirit n-turns and 
gives that remarkable comnuinicat ion. We will now piocerd 
to test (he communicatif)n by such faets as have come down to 
us in liistory. 

The si)irit tells us she live<l in a i>rominent way \meaning as 
a Roman emj)ress) a short time after tlu- <Ualh of Ai)olloniiis of 
Tyana. This is the fact. Apollonius diid ab^iit A. ]). 1-!) or 100 
an«l Trajan succeeded Nerva in A. 1). 1)S. J lis distinguished 
wife oidy became famous shortly thereafter, when her nolde 
qualities of liead and heart and her inlhience over Trajan be- 
came recognizdl by the Roman people. Blotina must then 
have- been yet u young person. The spirit tells us that of tlie 
Jews of her time, the principal sects were the IMuirisees and 
lOssenes, tlie Saducees having sunk into comparative insigiiili- 
<'anee. This is undoubtedly true, for a belief in an after life, 
which the S;nhicces o])posc<l, had iiy that time liecome almost 

The spirit lestilies positively to (lie fact (hat Apollonius of 
Tyana was in lur time regarded throughout the Jioman world 


as the human representative of the god Apollo, on the earth, 
and was in fact regarded as his son. She testifies with equal 
positiveness that no such person as Jesus Christ was then 
known. She admits that there was a god, known as Christos 
lle.sus, which was a combination of Indian and Scandinavian 
gods, which was brought about by the meeting of the Eastern 
and Western slaves transported by their Roman conquerors 
into Italy. The spirit tells us that this combined god was 
worshipped under the designation of the Christos Hesu reli- 
gion. Of the truth of these statements we can only inferentially 
judge. It is known that Apollonius received divine honors 
more than two hundred years after his death, from a large 
part of the Roman world. It is also known that it was a com- 
mon practice of the Romans to make captives of their prisoners 
of war, and to carry them in triumph to Rome to swell the 
honors of the conquerors. It is reasonable to infer that those 
captives would adhere to the religions of their respective coun- 
tries. It is not unreasonable to suppose that these various 
religions should become blended as they met in Italy, and es- 
pecially since the Hindoo Chrishnaand the Druid Hesus were 
one and the same god, or personification of the sun, and both 
had undoubtedly the same source or origin. 

We have every reason to feel that the testimony of this spirit 
is in all essential particulars correct, and being so, it is most 
important as collateral confirmation of the testimony of many 
other spirits M'ho have preceded her. But no points of her 
testimony are more important than those which relate to 
Apollonius's visit to Jerusalem, and to the fact that he preached 
in Rome in xV.D. So, during the reign of the emperor Domitian, 
under the name of Paulus or Paul, thus identifying Apollonius 
with the Jesus and Paul of the Christian Bible. 



Negus or King of Abyssinia. 

"I GREET YOU, SIR :— I readied the height of my time in 
1(>4J. I luul to deal witli tiie Jesuits of my time. Tliey at- 
te.'iipted to force tiieir reUgiou upon my people. J was Negus 
of Ahyssiuiain l(i42. I want you to notice particularly that the 
Adulian inscription was found witliin the borders of Abyssinia. 
We were not worshippers of the Jehovah of the Jews, nor of 
the Osiris of the Egyptians, but were a characteristic and dis- 
tinct i)eople. We used the same religious forms that are used 
by theiJrahmins of India, but did not partake of their religion. 
The pyramids were built in the way they are, to mark the 
point in the heavens of the sun's greatest elevation in his an- 
nual route, after reaching which it began to descend. I want 
you, if you can, to get some of the time-serving archa-ologist.s 
of your time to examine the ruins of ("hendi, in Scimaar, and 
compare the ruins that remain there, anil the .'^ymliols thereon 
inscribed, with the [)yramids of Kgypt, Jioro Bodo, INIexico, 
Central Anu-rica an(l South America. If they will make that 
exannnation they will lind that most all of the past and present 
religions were derived from that portion of Scnnaar that is in 
the neighborhood of Chendi. I challenge them, oneand all, 
to successfully (juestion what I have stated. Teople do not 
want to iiave the truth known. They Avant somithing else 
that accords with their ideas, as you have yourself said. [What 
Mas the ntiture of the Adulian inscrii)tion V] 'i'lie language of 
it, as it was understood Ity me, meant that :i great king of our 
country proclaimed a trinity which was immaculately great, 
that all people must i>e subordinate to. [Who wastliat king?] 
Jiis name connnenced witii an A. [Was it Aei/anes?] That 
was his name. All names had great signilicance, and the 
names of the most powerful generally iiegan with the letter .\, 
tliat symi)oi representing tlie lirst one. It also denoted the 
gn-at dcv<Iopiiig forces in nature, to the artless people of an- 
cient times. [Was tiiere any trace of the teachings of Apollo- 
nius of Tyaiia in .\l)yssinia?] Tliere was no trace of his having 
tr.ivelled over that country, so far as 1 know. He might have 
jiassed througli the<-ountrv, Imt he could havi' left int lasting 
ini|iression behind him. Mo>( of the people inclined li> \kiu- 
tliei^ni or nature worship. It was for tiiat reason tliey got me 


to drive the Christians out of their country. Tliey were teach- 
ing doctrines that were in conflict witli wliat the Abyssinians 
believed. One of tlie most marked things to be observed in 
Abyssinian arcliitecture is this; tlie use of the tigui'es of mon- 
keys, to represent the development theory of the origination of 
species. You will find in the representation of the earliest age, 
a monkey with his tail curled upon his back, and as age after 
age succeeded, the tail of the monkey was represented as shorter 
and shorter, until there was only a stub; and in the latest age 
of development, the tail was represented as altogether gone, 
thus by thousands of years anticipating the Darwinism theory. 
[Have you met Darwin in spirit life?] I have, and it was in 
conversation with him that I learned the significance of the 
architectural record I have spoken of. I was myself not very 
well informed, and have learned much as a spirit. [What was 
the rank you held ?] I was negus or king, and as such drove 
the Christians out of the country, when I reigned in peace. A 
particular friend of mine in spirit life will follow me, Father 
Amiot, a French Jesuit. My name was Facilidas." 

The only reference we can find to Facilidas, is in the article 
**Abyssinia" in the Encyclopaedia Britannica, 


A French Jesuit. 

"A Jesuit, sir, has very little right to come into your sanctum. 
[Certainly he has. You are very welcome.] I must of necessity 
come here to-day. [We are very happ3' to have you come.] At 
the time I left Europe for China, 1 was led to think the devil 
had put his servants in the livery of heaven. No man can 
to-day visit Canton, Hong Kong, Pekin, and other parts of 
China, and not discover that the further he can get away fi'om 
the contaminating influences of Christianity, the more he will 
find that the Buddhistic doctrines and sacred observances are 
identical witii those of Christianity, even to the eucharist. 
Tliis much I discovered, and I said : The servants of God have 
given tlie devil power to duplicate their service on eartli. But, 
as a spirit, it is my «hity tocoine hereand say, tliat Cliristianity 
owes its origin to Buddhism. It is useless for pseudo-philoso- 


phors to Iry to make it appear that Ruddliisni did not exist 
until six luiiidrfd years alter tlie Christian era. Tiiere is a 
time eoniina:, ami mark my words well, wlien this thinj? called 
Christianity will not stand before unbiased tliou^ht antl reason, 
'i'here are no Jehovahs — no creators — on the other side of life. 
The development of matter is one thin<jj and the force of spirit 
or life is another. They are distinct. Tlie expression of life in 
matter is an ellect of spirit on matter. They are jjjoverned by 
some undiscovered law, by which their amaltramalion must 
jtroduce exi)ressi()n in organization. Jkiddhism, as far as I 
liave learned of it as a spirit, or as a mortal, started out with 
the idea of one central power, f^ivinj? life. All relifrions, so far 
as I know as ii spirit, are incorrect in one thimr. They are all 
deistic. I have met spirits whose life on earth dates back ail 
the way from tlie present time to eighty or ninety millions 
years ago, who knew nothing but the central force of life as the 
cause of all things. These naturally diverged in their beliefs. 
Some linding tliat by asking particular benetits of one god, they 
have gained more from that god than any other, they adopted 
him ; and this praying to these dilfei'ent gods has caused the 
division among men that you see. He who confuses orcon- 
ci'als all truth, and seeks to tear up its very foundations, is 
considered tlie grandest result of human progress; yet he is a 
miseral>le failure. T mean the Pope. I would not say this to- 
day, could I longer withhold it. [You have sjioki'ii of pscudo- 
philosopliers, how do you know what they are doing ?] I see 
tlu' actions of the spirits about those whom they are associated 
in their work. It is liy tiie inihu'nce of spirits hostile to the 
truth that they write tlie nonsense they do. [.\re those spirits 
.Jesuits?] Tliey embrace all classes of spirits who want to pre- 
vent the truth from becoming known; and they concentrate 
their power around sucli peisons as they can use." 

Kffer to the Fiiographie Cniverselle for account of Amiot. 

'i'he spirit of this learned and laiiorious Christian priest re- 
turns to testify positively to the fact tliattlu' Buddhistic doc- 
trines and observances of China, were in the last century 
id( iitical with the religious doctrines an<l observances of tlie 
Koiiian ( ':illiiilic ( 'liri-tian ( 'liurcli. No one was more comp<'- 
leiit liian liiiii-clf, he having resided in ('hiiia for foity-t lin'c 
ye.-iis, t(>Jii(l;:e of t lie ideiility of 1 he lluddlii^t ic n liginii with 
< iiri-tiaiiily. Willi that ^lrall^c pi iver-imi of reason which is 
an un.iv.iidable le-iilt of rdiLrioiis eii>la\ ( iiient. I his ol herwise 
al'ie ami illlelliL'elll mail W ;l- eolilinl lo eoliejllile lli;it "llie 
Se|\;tiil- oiCi.Ml h.'id gi\tii the devjl the power lo diipiicMle 

ALTER. 297 

their services on earth." As a spirit he is forced to admit that 
Cliristianity owes its origin to Buddhism, and that a time is 
approaching when it will be rejected by mankind. The spirit 
repudiates all deistical ideas, as inconsistent with the laws of 
life and the organization of matter. In this he takes a position 
with the most advanced thinkers of the present age. He tells 
us he was led to that conclusion by his intercourse with spirits 
of vast antiquity. The spirit seems to have gotten bravely over 
his subserviency to the papacy, when he pronounces that 
Institution a miserable failure. We venture to say the utterance 
of that truth was the signal for his spirit emancipation. Surely 
time is fast making an end of the mummeries of priestcraft, 
and the slavish fears of its victims. Stand lirm ye friends of 
mental freedom and human rights, and you will ere long see 
the reign of enlightened freedom. 

A German Jesuit. 

" I SALUTE YOU, SIR : — The man or woman who originates or 
Introduces anything new in this universe, is one of the Saviours 
of mankind. In my mortal life I was a Greek scholar, and 
Avrote some two hundred and fifty to two hundred and eighty 
dissertations in tlie Greek, in the French, and in the German 
tongue. Throughout my researches, I found that the Greek 
tongue and the Sanscrit idioms are very nmch alike. I was 
well informed in regard to all the Greek ideas of Eclecticism, 
and in tlie Gospel of Apollonius of Tyana, as presented by his 
disciples Potanion and Anmionius Saeeas. You had a comnm- 
nication given you that is mixed in its character. The spirit 
had not the jjower to tell you just what he wanted to say. 
[Tlie communication referred to was that of Facilidas, the 
Abyssinian negus.] I claim to know what he intended to say, 
from my knowledge of the Greek, and especially from soine 
JVthagorean manuscripts, written either by Pythagoras, or his 
followers, corroborated by Diodorus Siccnlus, which manu- 
scripts were extant in Vienna, and iiad been obtained fiom tlie 
sanij source as the Manuscript Greek eoi>y of tlie Tt'stanient of 


("yrillus Ijucaris, (The Alexandrian Codex). They were part 
and parcel of MSS, that I pre.served wlien at Constantinople. 
Diodorus, by his eoininents upon it, and by the conuuents of 
other historians belbre his time, shows that tlie primitive letters 
orsit^ns of the {Sanscrit lanjruage, are to be found in the Gheez 
lan<;;iiage of Ethiopia. Facilidas wanted to testify to that fact, 
but he failed to do what he intended. It is easy for spirits to 
take control of the medium, but it is not so easy to say just 
what they want to state. [Is it on account of that resemblance 
between the letters of the Hanscrit and tlie Ethiopian lan- 
guages, that there is so strong a resemblance between the letters 
of the Greek and Coptic alphabet?] Yes, and according to all I 
ever learned, either through the Latin or Greek in relation to the 
Ethiopian and Sanscrit tongues, I concluded that if there was 
any one place where man first attained to civilization, that 
place was at or near Sannaar in Abyssinia, now called Nubia, 
but at the beginning of this century, it was all embraced under 
the designation of Abyssinia. In the school of Ammonius 
Saccas, the two principal mystic synd)ols or signs were the 
phallic cross and Aries or the Ham. And those symbols can 
be seen upon the ruins still existing about five miles from 
where Cosmos Indicopluestes discovered the Adulian inscrij}- 
tion. [What was the name of that place?] I have the name 
at the end of my tongue, but I cannot speak it. You will find 
it mentioned in the Cyclopiedia of Ancient Ruins, under the 
title of Ancient Architecture. It was very foolish in me that 
I did not write al)out these facts; but I did so as much as I 
could, in exactly the same way that the spirit of Cornelius 
Agrippa told you he did in his time— that is, I symbolized or 
parableized them, fhere is no class of men so deep and subtle 
as your modern priests and religious teachers of all kinds. The 
truth with them, must ever yield to the demands of the stom- 
ach. I only come to prepare the way for the next spirit, 
Ilerennius, the contemporary of Plotinus, who will now pro- 
ceed to enlarge upon what I have stated, as the fact.s were 
known to him in his day. I thank you for this hearing. [Had 
you the writings of Ilerennius before you ?] Yes. [Were they 
among the i)apers you found at Constantinople?] Yes, antl 
from reading his writings I naturally formed ati attachment 
for Ilerennius. Indeed, I have been informed by him, in 
spirit life, that hv was my controlling guide. [Then you were 
a inedium?] Yes, and a ni'Miilier of the Jesuit order. Charles 
I-'rancis .Mtt-r. I dieil at \'ieniia in lsn4." 

Ktt'tr lt» the l{i()graj)hie Cniverselle for account of Cliarles 
I'ranci- Alter. 

ALTER. 299 

Charles Francis Alter was just the man to make the philo- 
logical discoveries of which he as a spirit speaks. There is no 
historical mention made of his researches in relation to the 
Eclectic philosophy of Potamon and Ammonius Saccas, but 
we venture to say that among those two hundred and fifty 
dissertations there will be found much to confirm this state- 
ment of the spirit. 

The explanation given of the failure of Facilidas to com- 
pletely say what was intended, is consistent with the experi- 
ence of many spirits. From the communication it would 
appear that Alter was sent to Constantinople, but whether 
upon a literary, a religious or a diplomatic mission, does not 
appear in the current mention of him and his labors. If it 
should prove true that the oldest known written language had 
its origin in Ethiopia and not in India, and that the Sanscrit 
alphabet is almost identical with that primitive Ethiopic 
alphabet, then will the whole of the theories in relation to 
ancient history, and especially in relation to what is called 
sacred history, have to be abandoned. We are not yet prepared 
to put forth a theory to substitute them ; but, if what is prom- 
ised by spirits in the way of information is ever fulfilled, it 
will be no longer necessary to theorize at all. It is unfortunate 
for us, and most fortunate for those who Avould conceal the 
truth about these matters if they could, that so little is known 
about the history and antiquities of Ethiopia. 

•The spirit tells us that in the school of Ammonius Saccas, 
the two principal mystic symbols were the phallic cross and 
the Ram, and that these symbols are found with, if not derived 
from the inhabitants of Ethiopia. The spirit frankly admits 
that while he knew these things, he did not feel that he could 
afford to more than hint his knowledge of them. The spirit's 
explanation of the relations existing between himself and the 
spirit of Herennius, is perfectly consistent with probability, as 
we have every reason ourself to know by many experiences. 


A Contemporary of Piotinus. 

" My salutation to you, sir, shall be : By the combination of 
the ellorts of spirits and mortals engaged in the service of 
truth, we will demolish all error. My name was Herennius, 
and I was the contemporary of I'lotiuus. [Then in my esti- 
mation you were the contemporary of one of the greatest and 
best men that ever lived.] There were some things, about 
which he and 1 could not agree. He leaned too much, or too 
entirely towards the purely transcendental — that is, he was 
like loo many of your modern lecturei's; he lived in the clouds, 
1 preferred to live here below. That was the chief ditlerence 
between us. To make my ])osition clear to you modern people, 
1 will say, I was a materialistic fc>i)iritualist. That is, while I 
believed in spirit life and s])irit return to earth, I wanted to 
gain all I could here. It was well known in my time at Alex- 
andria, and to Ammonius t?accas himself, and to others, that 
the original or liist writings or tablets of man's history, were 
found in P'thioi)ia and not in India or Tibet. kSuch was the 
teaching of my time, and as far as I could find they were well 
sujtported by the descending line of Neguses in Abyssinia. 
The people of that country were taught by Jewish Rabbis in 
the third century, and their religion then became mixed with 
Judaism. These Jewish Rabbis went there about A. 1). 21A), 
and wanted the Kthio])ians to accept their rites of circumci.s- 
ion, etc. Rut before that time these people had a clear and 
]M)sitive record that will yet c<ime to light, extending back 
14,(M)0 years. This will show that the civilizations of India 
had its origin there, of which tiie Ruddhistic went westward 
l>y way of the continent that then existed, and extended far 
to the westward in the Pacific ocean, but which is now sunk 
beneath the sea, except its higher portions, which form the 
islands of that ocoMn. From the extremity of that land, it 
passed to the Western Continent, striking it mar the Isthnnis 
of Panama. Tliis account of tiie current of civilization has all 
been explained to me inspirit life; otherwise I woubl not lie 
able to give you this. Rut tin' facts lirst mentioned were 
taught by .Annnoiiius Saccas. We, tiie initiated, always sat in 
<-ir('les in my t iiiie. Our ori;ani/al ion was known as t he < Jold- 
deii Circle. This term was intended to expre.-s (be bighesl 


idea Ave had of brilliant mentality and untarnished honor. 
[Will you please state what was done at your circle meetings?] 
The neophyte, after he had undergone the probation jirescribed 
by Apollonius of T3-ana, a part of which was the seven years 
of silence prescribed by Pythagoras, was admitted to member- 
ship. All candidates for admission did not fulfil the whole of 
it, but as far as they could. On being admitted to the circle, 
the neophyte was seated on a kind of centre piece, and the 
rest formed a circle around him. In a short time spirits ac- 
cepted him, by taking control of him in some way. [Did you 
not regard Plotinus as an extraordinary medium?] Yes ; but 
he was gloomy. He could get external manifestations of 
spirits, but he was like a great many of your modern mediums 
— he was peculiar. If the neophyte was not accepted bj' the 
spirits, and was not controlled by them to produce manifesta- 
tions of a positive character, he was put out of the circle until 
such time as they could control him. That was the way we 
operated. There was, about that time, great disputing at 
Alexandria and Rome. Circles continued to meet in those 
cities, and the spirits produced their manifestations at them as 
best they could. The party showing the greatest mediumistic 
power won the most favor for the time. And that is why there 
were so many changes l)efore the dawn of Christianity. Just 
as Christianity began to take its present shape, there was a 
grand assembling of all the learned men of the world, who 
came from India under the name of Gymnosophists ; who 
came from Singapoor under the name of Buddhists ; who came 
from Abyssinia as Geezaleze ; and from about Syria and Judea 
as Essenes, who mutually compared their religious systems to 
see which was the best. And tliese learned men set about for- 
mulating what would have been one of the highest and noblest 
religions that was ever conceived by the minds of men. But 
it was overthrown by tliat consummate scoundrel Constantino ; 
and ever since then you have been made to carry a weight 
that almost crushes you to the earth. There is no sense in the 
religion founded by Constantine. It contains all ceremonies 
of the ancient pagans combined with a god that never existed ; 
and therefore I hope that the time will come when tliroug:i 
your efforts, and tlie man I am controlling, and through others 
who tliink and act, that we can overturn this gigantic Christ- 
ian fraud. I thank you for this hearing." 

Refer to McClintock and tStrong's Encyclopaedia of Theo- 
logical Literature, under the title " Neo-Platonism," part 7. 



A Disciple of Plotinus. 

" I GREET YOU, SIR :— That tiie sun of eternal truth may 
shine throiij^h the clouds of ignorance that now obscure the 
reason of the majority of mankind, is my prayer. I was a 
disciple and follower of the school of ApoUonius, Potanion, 
Ammonius ^Saccas, and Plotinus ; and wa?! the friend of Por- 
phyry. 1 looked ui)on Plotinus, my master, as the (jod of my 
time. It is true that at times he was gloomy, and what you 
might term ascetic; but for all that, the manifestations of 
spirits through him, and the grand developing power he pos- 
sessed on those w ho were mediumistic, were of such a charac- 
ter that for a hundred years after my time his disciples were 
murdered because they would do no sacrilice at the dictation 
of either the followers of Jupiter or Jesus. Why, Eclecticism 
was checked in its infancy, no one jjcrhaps understands more 
clearly than myself. The j)agan j)riests preferred to see their 
ceremonials kept uj) through the Catholic Church than to 
allow them to die out bitbre the consuming ellects of the light 
of eternal truth, liut the absurdity of those ceremonials is now- 
very plain. The encroachments of the Christian priesthood 
upon the domains of tlu' ancient religions, such as Pniliman- 
ism, lUiddhism, ParseeiMn, Judaism and all tlie other ancient 
religions, gave tiiem sucii jtowi'r as to supersede all of them; 
but the priesthoods of all those aiiciiiit nligious systims have 
now become prepared to unite to strike a blow at that fraud on 
humanity called Christianity. The initi:ition of proselytes, in my 
day, was diU'ereiit under dillerent masters. The initiation insti- 
tuted iiy ApoUonius ofTyana, was not the same as the initiation 
instituted l>y I'otamon, although they resindiled each other; 
and Annnoiiius Saceas, Plotinus an<l Porphyry dilltred in the 
initiation of their discipUt;. Porjjhyry says be once coniniunica- 
ted with you, [Ves, he <lid, and IMotinus too,] and be asks mi- 
to say that he is accused iiy Christians wit h not representing 
his master, Plotinus fairly ; and tliat be appropriated liis 
books, altering tiieiu to suit bis own notions. And he desires 
m<' to say to you, to-day, tbat if his works cannot Ix- gotten, he 
will eoiitroi a nie<lium and rewrite them tiirough bis or her 
hand ; for be will have justice <ione to Plotinus and himself. 

AM ELI us. 303 

He too highly appreciated and loved Plotinus to have mis- 
represented him. Tliat is his declaration. The proselytes of 
Plotinus were initiated with the sacred cord of the Brahmans ; 
and as soon as they were initiated, they declared that they 
would renounce all their former life — that it should be a blank 
to them — and that they would always wear that cord and pro- 
tect it with their lives. And for one hundred and fifty years 
after my time, they were sworn upon. their sacred cord. It was 
to them their Bible. I know, and positively assert, as I hope 
for happiness in the spirit life, that the statutes of my master 
and of Apollonius were privately worshipped by Alexander 
Severus. These statues stood by each other in his temple, and 
they were so much alike that you could hardly distinguish the 
difference. In fact it was really taught in my day by some of 
the disciples of Plotinus, and especially by Porpbyry, that he 
(Plotinus) was a reincarnation of Apollonius of Tyana. H<^, 
Plotinus, did not so believe, but thought he was controlled by 
the spirit of Apollonius. And now I wish to testify to another 
point, and that is, that the initiation was performed by read- 
ing from a scroll written in the Geezaleze language, Avhich was 
claimed to have been written by Marabolalek in the temple 
erected by him. This writing was said to have been written 
about live hundred years before the time of Ptolemy Euerge- 
tes. But this ancient people had begun to decline in civiliza- 
tion, and they were overrun by tbe Egyptians and otber 
nations, which tended to destroy their former ascendency. 
Like other successful nations, they had grown luxurious, and 
were overrun by conquerors, pretty much as Mere the Jews. 
[Are any of this ancient race now in existence?] The Copts 
of Egypt are the nearest to them, unless there is a purer type 
of them in Kordofan. I have now stated what occurs to me 
at present; but should I hereafter think of anything beside, 
which it is desirable or important to mention, I will, like Por- 
phyry has done through me to-day, get some discii)le of Plo- 
tinus to communicate it to you. [I hope j'ou will do so, for the 
spirit testimony that relates to Plotinus and his followers is of 
tlie greatest interest and importance.] It is certain that he 
was the only perfect follower of Ammonius Saccas. By that 
I mean that his teachings were not blended witli the philo- 
sophical doctrines of Plato and Pythagoras, as were the teach- 
ings of Apollonius of Tyana and his followers." 

Refer to Biographic Universelle for account of Amelius. 

Dr. Laulnaye the C3-clopa?dist in the Biographic Universelle 
to which we direct the reader's attention for account of Ame- 
lius, states that Amelius composed nearly a hundred treatises 


of which none liavo come down to us. Here we ask, wliy have 
none of those hundred treatises that Amehus wrote and \ni\)- 
lislied, heen permitted to come down to us? We answer, be- 
cause the founders of the relii^ious or tlieolotrieal fraud ealle<l 
Christianity could not atlbrd to let it lie known wJiat the 
Kelectic philosophy was, as they were seeking to found a false 
religion by engrafting it uj)on that philosophy. The whole 
literature of the Eclectic authors and i)hilosophers has been 
destroyed or concealed, except such ju'rverted portions of their 
writings as their Cliristian enemies have seen fit to preserve, 
in order to mislead their followers as to the true teachings of 
Eclecticism, and the manifest Christian corruption of those 
teachings. The simple fact that every trace of Eclecticism, 
or Neo-1'latonism, as Christian writers have called it, as to the 
the theological nature of that philosophy, has been obliter- 
ated or concealed, show that the originators and developers 
of the Christian scheme of human enslavement by priest- 
craft, saw that this was a necassity if they were to succeed ; 
and thus the fact of their conscious guilt is made manifest 
beyond all question. Some of our readers may remember, 
that the spirit of l*ope Gregory VII., or the Cireat Gregory, 
came, and confessed, through the medium that, about A. D. 
107S, he ordered the Library of the I'alatine Apollo, at Home, 
to be burned, in order to destroy the vast collection of writings 
by authors of the Alexandrian school whieh wcii' there (K- 
posited ; and which if tluy became known to the world at 
large would have made an end of tlu' Konian Catholic jiower. 
In the commission of that awful crime against tiie rigiits and 
interests of humanity, the writings of Anu'lius no doubt per- 
ished with those of his predecci-sors, contemporaries, and 
successors, in tlu' promulgation of the Eclectic religion, or 

r.y this communication from tiie spirit of Amelius, it would 
ajijxar that Potamon was not the originator of the JMUclic 
philosophy, evi'U if he was the first to establish it as a distinct 
seliool dt'signated the Alexandrian school. The originator 
of ii was Apolloniusof Tyana, who sought to found a religious 
system tliat would become universal, which included more or 
ios i>f llie dogmas, doctrines and tenets of Ui-ahmaiiisin, 
l'>uddhi>in, ( Jyninosophism, Magianisiu, .ludaism, rytliai^or- 
e;ini~iii, rialoMisni, Sioicism and tiie other p!iMS( s of (irci-k 

AMEi.irs. 30o 

and Roman pliilosophy. Amelius seeina to have s'.iared with 
the learned Porphyry, the religious veneration with which the 
latter regarded riotinus,lus great master. The statement oi 
the spirit that Plotinus was an extraordinary medium tor 
spirit control, is fully borne out by historically recorded facts, 
and to this fact he owed his great distinction as the; leaiiing 
disciple of another extraordinary medium, Ammonius Sacea>. 
Indeed, it was to his wonderful gifts as a medium, tliat Am- 
monius owed his great distinction as a teacher of men. lie 
was an unlearned man, having been in his earlier life a 
common porter in Alexandria, and his teachings were given 
in his private circle while in a state of ecstacj' or trance. 
These ancient mediums naturally incurred the hatred of the 
ruling priesthoods, as do our mediums of to-day, and their fol- 
lowers, who refused to bend to the Roman and Christian 
superstitions, were subjected to torture and death by the 
priestly propagators of those superstitions. 

From what spirit Amelius says, it would seem that the 
Christian and pagan priests united and combined in crushing 
the infant Spiritualism of that early period, just as the Roman 
Catholic and Protestant Christian priesthoods are combined 
and united to-day in crushing the infant Spiritualism of to- 
day, by the social, religious, and political ostracism of all who 
stand up in its defence. But the time has come in the progress 
of events, when the triumphs achieved by Christianity are to 
be the means of sealing its doom. Not only has the human 
mind on earth outgrown the conditions which enabled the 
priestly tyrants of Christianity to fasten that delusion upon 
it, but the human mind in spirit life, which has slumbered in 
listless indifference through vmknown ages, is awakening to 
the realization of its inherent power, and is moving with 
united and resistless foi'ce against all the obstacles to human 
progress, the most formidable of which is the Christian super- 
stition, with its sixteen centuries of unquestioned domination. 

It is not the least significant feature of this communication 
that the spirit declares that the statues of Apollonius and 
Plotinus stood side by side in the imperial temple of Alexan- 
der Severus, and that they bore a striking resemblance to each 
other. That they were held in the highest veneration by 
Severus is very certain. Plotinus was a contemporary of Alex- 
ander Severus, they being al)out of the same age ; but Ploti- 


nus survived him thirty-five years. As a disciple of A mmo- 
nius Saecas, Plotimis nnist liave gained great distinction at an 
early age, if what the spirit says is tnic, for Alexander died in 
A. D. 2:55. The veneration of Alexander for Plotinns must 
have arisen from the fact that the latter was tlie incarnation 
of, or was controlled an<l inspired by, the spirit of Apollonius 
of Tyana, who was especially venerated by Alexander. Aine- 
lius tells us that Porphyry regarded liim as the re-incarnation 
of the spirit of Apollonius, while Plotinus believed himself to 
be only the medium for that venerated spirit. 

Historian and Geographer. 

" I will salute you by saying : The truth must be unveiled. 
We cannot longer atlord to liave any 'Holy of Holies.' I will 
commence by saying: If the records of the past had been al- 
lowed to stand, tliere would liave been no Christianity to-day. 
It was known and fully understood in my time, and it was 
taught, that tiie doctrines of Pythagoras, I'lato, and the Ciym- 
nosophists, together with the doctrines regarding the gods and 
goddesses of Greece and Uome, were to be found in tiie most 
ancient inscri[)tions and writings, wlietheron stone or pap.yrus, 
in Nubia, where lliere were evideiicesof a civilization so remote 
tiiat we ancients, as you would term us, iuul lost all knowledge 
of it in the obscurity of time. I wrote upon this subject and 
l»ut my work in siiape ; but I know not wliether I can give you 
the title of itcorrectly tiirough thisnu'dium. It meant 'Ancient 
Jlclies." r wrote a book wilii that title, and it is now in tiie 
possession of the (ireek Churcii, and, I tliink, in the hands of 
a (Jreek i)atriarch, at Moscow, Russia. It was saved by llie 
Caliph Omar, Ix-cause of llie singulnrity of its cover, wliich 
had upon it a representation of the ancient serpent worsiii]). 
Tiiis cover was tiiat of m l)ook then extant, and I u>^vi\ it as the 
cover of my book. After my death it was sent to Alexandria, 
wiiere it was captured. It was on she<'pskin dy<(l re<l. AI>out 
the iieginning of wliat is called t lie Cjirist Ian era tliere was a 
great revival among a class of iieople similar to your modern 

STRABO. 307 

Shakers, who -went by the name of Essenes ; but they did 
not become a distinct people until about from A. D. CO to 75. 
Ignatius of Antioch was the first to bring them into promi- 
nence ; but their teachings were notliing new, and were almost 
tlie same as you will find in the Pauline Epistles to the Gala- 
tians. But let me return to the point I want to make. Botli 
in Sennaar and Abyssinia, and among the ruins scattered 
throughout Nubia, you will find inscriptions which are similar 
to those to be seen in the temple of Chrishna at Mathura, on 
the Jumna, in India. If you will compare the oldest inscrip- 
tions of the Temple at Mathura with those in Africa, to which 
I have referred, you will find that nearly all the letters of the 
ancient Sanscrit can be found in a pre-historic Ibrm amid the 
ruins of Sennaar and other ruins of Nubia. During the last 
years of my life there was an extraordinary young neophyte 
who was preparing himself, by close communion with the 
spirit world, to become the god of his time ; but I died too 
soon to see him conunence his ministry and the performance of 
his miracles. He then went by the name of "The Son of 
Apollo," or Apollonius. The nearest likeness of this man that 
you can obtain, is the one Mhich was painted in 1874, by the 
artist medium N. B. Starr, who was inspired by Haphael. The 
next spirit who will communicate is Phraotes, who was king 
of Taxila. I passed away in A. D. 24." 

We take the following account of Strabo from the Encyclo- 
ppedia Britannica : 

" Strabo, an illustrious geographer, was born at Amasia, a 
city of Cappadocia. The time of his birth cannot be ascertained 
but he is known to have flourished during the age of Augustus 
and Tiberius. Some writers have fixed his birth about B. C. 
60, and Clinton makes it occur not later than B. C. 54. He 
studied granniiar and rhetoric under Aristodemus, at Nysa, in 
Caria; philosophy under Xenarchus, a peripatetic; and he 
took lessons with Tyrrannis of Amisus. Influenced by the 
authority, probably, of Boethus of Sidon, who had been his 
preceptor, he adopted the tenets of the Stoics. He obtained 
the friendship of Cornelius Gallus, governor of Egypt. Strabo 
composed a history in forty-three books which unfortunately 
is now lost. In order to collect materials for his great M-ork, 
he travelled in many different regions, and after much toil and 
research, completed his geograpliy, which is justly regarded as 
a very precious relic of antiquity. It consists of seventeen 
books, all of which are not, however, entire." 

Strabo was one of the most remarkable of ancient writers. In 
this brief account of him and his vast labors, ws can see the 


tracks of those Cliiistiaii di'vils wlio (loslroycd so imic'.i of (he 
litoralure produced between J). (.'. OIK) and A. J). oSy, and 
especially everything during that jx-riod, of a historical char- 
acter, Avhicli showed the falsity of Hebrew and Christian 
theology? The great work on which Strabo expended all tl;e 
resources of his nature and most active years, has been de- 
stroyed, while his geography, which was entirely fragmentary 
and unconnected, has been allowed to come down to i:s in a 
more cr less mutilated condition. Why was the one destroyed 
and the other mutilated? Have we not u right to infer that 
it Mas because it was not possible to have mutilated the con- 
nected historical narrative without the design and objcjt of the 
mutilation Iteing clearly manifest; while such mutilation of 
the fragmentary work was possible without the true object of 
the mutilation being discovered. This course has been j ui-sued 
in so Jiiany instances, that it will be found to have been a 
canonized rule of Christian dealing with ancient literature. 

Well does this spirit say : "If the records of the past had 
been allowed to stand, there woidd be no Christianity to-day." 
The one fact, that those records are not in existence, is suffi- 
cient to show that the authors of the religious fabrication 
called Christianity, were compelled to destroy them to conceal 
the monstrous crime against their fellow-men in which tlu-y 
were engaged ; and the pertinacity with which this work of 
su|)pression and concealment is kept up by their successors, 
down to the i)resent time, makes the guilt of the Christian 
clergy, in endeavoring to perpetuate that imposition, as great 
as was the guilt of those who originated it and imposed it 
u]ion humanity. These people give Strabo tiie title of geogra- 
I)hi'r, but for no better reason than that their guilty conscien- 
ces prompted them to conceal the fact that he was u historian 
oftliemost })rofound erudition and of the highest authority. 
In view of the numerous i>robabililies that this comnuinicalion 
is authentically from the spirit of Strabo, the information it 
gives becomes of the highest interest. 

It has been the generally received opinion that tlu' Sanscrit 
language is the oldest written language of the world. In the 
light of the spirit disclosures that are being maile in these 
uni>recedenti(l spirit messages, this claim will have to be given 
up; and, indeed, tiie whole history of the ancient world will 
have to be rewritten. The spirit of Strabo tells us: "It wa.s 

STRABO. 309 

known, and fully understood in my time, and it was taught, 
that the doctrines of P^-thagoras, Plato, and the Gymnosoph- 
ists, together with the doctrines regarding the gods and god- 
desses of Greece and Rome, were to be found in the most 
ancient inscriptions and writings, wliether on stonoor papyrus, 
in Nubia, wliere there were evidences of a civilization so re- 
mote that we ancients, as you would term us, liad lost all 
knowledge of it in the obscurity of time. " If this statement of 
the spirit can bo made good by still existing evidence, as we 
are strongly inclined to believe will bs done, then Moses, the 
Jews, and Christianity, must all be eliminated from the world's 
history, or bo classed among the myths of the past, for they 
must stand or fall together. 

It is a conceded fact that Strabo went to the confines of 
Ethiopia, which then included all the country beyond the 
southern borders of Upper Egypt. He is conceded to have 
been a singularly intelligent and keen investigator and obser- 
ver of facts, and must have observed what Prescott referred to 
in his Conquest of Mexico, when he wrote concerning the 
Ancient Toltccs of that country : 

" Their shadowy histor^^ reminds us of those primitive races 
who preceded the Egyptians in the march of civilization ; 
fragments of whose monuments, as they are seen at this dny 
incorporated with the buildings of the Egyptians themselves, 
give to tliese latter the appearance of almost modern con- 

If the fragments of such monuments of a pre-Egyptian civi- 
lization are to be seen at this time, they must have been 
equally, if not much more apparent nineteen hundred years 
ago, at the time when Rtrabo travelled over Egypt to its farther 
confines. It is hardly likely that those traces of a civilization, 
coTiipared with which Egyptian civilization was then recent, 
sliould not have attracted the special attention of so close an 
observer of men and things as was Strabo, Avho was in Egypt 
with the especial view of inquiring into all such matters. The 
spirit tells us that he wrote a work upon Ancient Relics, treat- 
ing of that and other analogous matters. He describes that 
work with singular minuteness ; says it is still extant, and 
explains how it came to be saved at tlie burning of the Alex- 
andrian Library. If wliat the spirit says is true, it is very 
apparent that he took a special interest in following tlie travels 
of that work ; and fully explains the positiveness with which 


he speaks of the Ethiopian origination of tlie philosophies of 
India, (Jreoce and Rome. 

"What the spirit says respecting tiic founding of Essenianism 
is true, heyond reasonable doubt. The Cliristian ^vriters have 
claimed Ignatius of Antiot-li as a disciple of Ht. Peter, who 
about A. D. C9, ordained him as a Cliristian bishop. It is 
hardly necessary to say that this little piece of Christian history 
is the purest fiction, since 8t. Peter was nothing more nor less 
than a stone or rock, Avhich v as supj ossed to support the 
Roman Catholic Christian Church. Ignatius of Antioch was 
not a Christian at all, but an Essene, who organized that sect 
of religionists, and became their first patriarch about A. D. G7. 
The spirit tells us that their religious doctrines were not new, 
and were similar to those contained in the Epistle to the C!al- 
atians. This is not only true, but the other Pauline Epistles 
contain much doctrinal matter that Mas derived from the 
Essenes by Apollonius, the Ht. Paul of the Christian Scriptures, 
and was incorporated by him in the writings taken by Marcion, 
the Gnostic, to Rome, about A. I). 140, from Antioch, where 
he obtained them. At that date the E.ssenian sect had merged 
into that of the (inostics. 

But the special interest of the communication centres in the 
j)oint made concerning the idi-ntity of the Sanscrit alphabet 
with a much more ancient alphabit to bo found sculptund on 
the ruins existing in Abyssinia, Nubia and the neighboring 
countries of Africa. 

The reference of Strabo to Apollonius of Tyana, is very im- 
l)ortant, in as nuich as it shows, that as early as A. I). 2"), the 
renown of the latter had become general, although he had not 
then begun his great mediuniistic mission. His nu-diumshi]) 
and ju'i-sonal ami mental characteristics must have lieen very 
remarkable, to have received the title of Apollonius or "The 
Son of Apollo," the CJrecian personilieat ion of the source of all 
light and life — the " (Jlorious King of Day " — the Sun. 

Tile reference of the spirit (o t be rem.-ukalili' spirit iKiinting 
of AjKillonius, is not the least important feature of this eoni- 
niuniealion. 'J'he i)ieture is an oil painting likeness of a jnaii 
of tliirty-three or thirty-four years of age, the expression of 
whose features an<l attitude indicates the greatest jiurity of 
life, benevolence of heart, antl strength of mind and ciiaracter. 
It is a picture that li.xes the attention at once, and grows iu 


interest the more it is examined. It was i:)ainted by the liand 
of the venerable artist medium, N. I>. Starr, and it is inscribed 
"The Nazarene, painted by Raphael througli N. B. Starr." 

At a materializing seance given at the residence of Col. , 

in Philadelphia, a spirit purporting to be Raphael, appeared 
in materialized form. We asked permission to speak with him, 
which was granted. On going forward to the cabinet, we saw 
before us the materialized form of a man v.'ho bore a strong 
resemblance to a picture purporting to be a likeness of himself, 
which stood on an easel beside the cabinet, to which he 
directed our attention by pointing to it. We then inquired of 
him if he knew of the picture painted through the hand of 
Father Starr. He answered, "Yes." We then asked him 
whose portrait it was. He answered : "Apollonius was the 
Nazarene." From these spirit statements, and tlie fact that 
spirits througli several other mediums have made similar .state- 
ments, we infer that we have a speaking likeness of Ajjollonius 
at least as he appears spiritually to spirit eyes. 


King of Taxila. 

"May the Sun of Truth ever shine upon j-our head! I 
have been more than six months fighting my way here. The 
corroborating evidence tliat I shall give you to-day of the 
mediumsliip and exalted character of Apollonius of Tyana, is 
such, that millions of Catholic spirits would rather cease to 
exist than I should give it. I am Phraotes of Taxila. [Is the 
name not Phraortes.] No. It is Phraotes. I belonged to what 
was termed tlie Diamond Circle, by interpretation the Moun- 
tain Circle, and was sworn to help to propagate tlie trutli to 
the best of my knowledge. I recognized but one master on 
eartli, whom I was expected to listen to, and he was enig- 
matically called " Tlie Sun of Trutlu" lie was the chief of tlie 
Gymnosophajstte, and his name was larchus. The laws of the 
Gymnosophaestffi, required all princes, in those days, to take 
a journey to a sacred shrine upon a mountain in Northern In- 
dia, and there they were instructed in all the virtues they 
were expected to practice. On leaving Babylon and Nineveh, 


for Taxiln, the oomins of Apollonius was nnnnunced by cour- 
iers, who hiul prc'ccdt'd him, who represeiitt'd him to be n good 
atul wise son of tiie Diamond Circle; not because lie iiad been 
accepted and initiated, but because he |)errormed all thesiirns 
recpiired of a member. In other woicls he showed that the 
spirits were with hiui in jrreat power. Wiien he arrived, I 
introduced him to tiie learned of my court, and sent him 
forward to larchus. Tiie place where ho (larchus) resified was 
called in our time the Mountain of the Wise-. There he was 
initiated ; and received many theurgical rites; and afterwards 
returned to whence he had set out. I thiidv he was at that 
time al)out forty-seven yearn of age. He received and carried 
back with him the sacred 'I'estament of the Mountain of Light 
Circle. He received all the evangelical books save one, and 
that one he failed to gi't, simi)ly bi'cause it could not be had at 
that time at tiie Mountain of tlie Wise. It had been taken 
iSouth l)y way of Ceylon to Singajmor. It was known in those 
days as the Ilamadan. It was afterwards called tiie Hook of 
Matthew, because it was written by a follower of liuddha, 
whose Hindoo name was something like that. This liook was 
obtaiiud by Armenian tra<Ui's from Singapoor, two huiulred 
years l)efore tlie time I speak of; and they would never return 
it. It is tlu-refore in Armenia that you must .seek for the true 
version of Matthew." 

Such was t!ie cnnmunication of tlie spirit of Piiraotes, the 
fellow Gymnosoi)liist of Apollonius of Tyana. It is impossi- 
bh; to (piestioii tiie genuineness and authenticity of that com- 
munication, as our readi-rs may readily see, if they will read 
the liife of Apollonius by Pailostratus. It is strange, but 
true, that the only liistoric mention of I'liraotcs is found in 
connection wit h tiie account given by I)anii<, the disciple of 
Apollonius, of tht'ir mutual journey into 1 ndia by the way of 
Nineveh, Habylon antl Taxila. There is in that biograi)hy 
fpiite a (h'tailed account of what occurred at tlie court of 
I'liraotcs during a three days visit of Apollonius. Tiiis ac- 
count we are indebted lor to IMiilost ratus, tlie biographer of 
.\polloiiius. The following letter of introduction ami recom- 
mendation of .Xpollonius, to the ( «ymn(»soi)hists (tr wise men 
of India, will show how I'liraotcs of Taxila esteemed him. It 
was L'ivcn to .Apollonius as he was aiiout to nsume, at Taxila, 
his journey to I ndia, at wiiich time he was furiiislieil with 
fresli camels and sujijilit s, ami a guide, by !iis royal friend. 

"King IMiraoles to larchus his Master, and the Wise Men 


that are with hnn, sondeth greeting : Apollonius being liim- 
self a very wise man, but thinking you to be wisher, is coming 
to you, tliat he may be acquainted with your discipline. Send 
hiiu therefore away from you instructed in whatever ye know, 
as being assured tliat none of your learning shall be lost. He 
is the most eloquent of all men, and hath an excellent memory. 
Let him also see the throne whereon I sat, when you, Father 
larchus, gave to me my kingdom. Furthermore, his compan- 
ions deserve much praise, in that they love such a man. Fai-c- 

The spirit of the King who gave that letter to Apollonius, 
returns and testifies that for more than six months lie had 
been fighting his way through opposing ?pirit influences to 
give his eonmiunication. Phraotes tells us that he himself 
was a member of the Gymnosophic association, called the 
Diamond Circle or the Mountain of Light Circle, and that as 
such he Avas sworn to propagate the trtith to the best of his 
knowledge. As a member of that high circle, Phraotes tells 
us that its cliief was mj'stically called "The Sun of Truth,'' 
and that his name was larchus. He tells us that as a prince he 
was sent to a sacred shrine upon a mountain, in Northern 
India, where he was instructed in all the virtues that should 
adorn the character of a ruler. Phraotes tells us a fact Avhich 
Damis failed to record, that the coming of Apollonius to 
Taxila from Babylon, was announced by Babylonish cotiriers 
in advance, who represented to Phraotes, that Apollonius Avas 
a good and wise son of the Diamond Circle ; not because lie 
had been accepted and initiated, but because he performed all 
the signs required by a member. Could anything more strongly 
indicate that Apollonius was under some Hindoo spirit influ- 
ence, if not under that of Gautama Buddha himself. Phraotes 
tells US that on his arrival he introduced him to all the 
learned people of his court, and sent him forward to the 
Mountains of the Wise, to I-archus, his Master. He testifies 
that Apollonius was initiated in all the mysteries of Budd- 
hism or of the Gymnosophajstfe, and then returned to Antioch 
froiu whence he set out, a fully authorized Buddhistic teacher 
or preacher. Phraotes tells I'.s that Ai)ollonius was at that 
time about forty -seven years of age. 

But the most important and significant part of this spirit's 
testimony, is his statement tlir.t Apollonius carried witli him 
from India the sacred Testament of the Mountain cf Lijrht 


Circle ; and that lie received all the evangelical books save one, 
wliich one he failed to get becau-se it was not to be had at tJiat 
time at the Mountain of tlie AVise. Phraotes tells us it had then 
been taken by way of Ceylon to Singapoor. Whether or not 
there was a Buddhistic gospel called the Haniadan we do not 
know, neither do we know of any folU)wer of Buddha wliose 
name resembled Matthew. These are matters we must let jiass 
for what they are worth. But that Armenian traders brouglit 
n Buddhistic gosjK'l from Singapoor, into Armenia, and that 
tiiat gospel related to the Hindoo Saviour Ciiristau is certain. 
This accounts for the fact that one of the oldest coj>ies of that 
gospel was found in India by Pantienus in the second century. 
On that point, McClintock & Strong's (^vclopa'dia of Theo- 
logical Literature says: 

" Pantienus, a ("liristian philosopher [in other words an 
Eclectic phih^sopher,] of tlie Stoic sect, flourished in the 
second century. He is supposed to have been a native of 
Alexandria, and to have taught philoso})hy and religion tiiere, 
altout A. I). ISO. He went on a mission to Ethioi)ia, [tlie 
(ireeks called the country of India, Ethiopia,] from wlience he 
is said to liave l)rougiit tlie (Jospel of St. Matthew, written in 
Hebrew. (Eusebius Hist. ICceles. v. 10.)." 

From the cumulative testimony jjouring in npon this subject 
it is (juite evident tliat the Hebrew writing part of the story is 
the work of Eusebius, who did not dare to L't it be known 
that Pantienus had found the (Jospel of Matthew written in 
the Sanscrit or Pali tongue. It is tlieivfoie higlily probal)le 
that what Pliraotes says about tlie Singapoor Buddhistic 
Haniadan, and its being identical witli the ('liristian (iospel 
of St. Mattiiew is sul)staiitially, if not literally tru(^ It is 
tills vast accumulation of spirit testimony, all tending to es- 
tablish tlie fact that the j-o-called Christian Scriptures are 
borrowed or stolen from the Buddhistic scriptures of India, 
eorroborati'd as it is at almost every point by undeniable histori- 
cal facts, that leaves no room for reasonable doubt of its general 
and essential truth. Well <lid the spirit of Pliraotes say that 
there were millions of ( 'atholic sjtirits who would rather cease 
to exist than this truth should become known to mankind. 


Critic of the Seventeenth Century. 

" I am very happy to have the chance of giving testimony. 
My name was Jolm Frederick Gronovius. I occupied the chair 
of belle-letters in the University of Leyden. I Avas tlie trans- 
lator of Sallust, Livy, Pliny, Seneca, etc., and I must say, in 
all truth, that the translations of these works are not very cor- 
rect. I must also say that the manuscripts from which those 
translations Avere made, were very much changed from the 
originals by Christian priests and professors, in order to conceal 
the real origin of Christianity. It was worth as much as your 
place would bring you pecuniarily, in my day, to show up the 
truth. But I here declare that the real text of the letter of 
Pliny to Trajan, j^roves that he was not speaking of the Christ- 
ians, but of the Essenes of that time. And a great many other 
passages have been interi^olated or suppressed. You Avill never 
getthe truth as long as Cliristians till tlie professorships in 
your colleges and control your libraries. But the spirit of free 
inquiry which is being aroused by writers of your time in rela- 
tion to ancient literature, will soon obtain the proof that what 
these spirits have stated through this medium is true. It is 
astonishing to me that any Spiritualist Avriter, or one who 
claims to be such, would try to show that tlie Christos of India, 
on the authority of Bently, a Christian bigot, was born about 
A. D. GOO, in Arjourn, when the real facts of the case, on an 
ancient authority I have seen, are, that he was worshipped by 
the soldiers of Alexander the Great, and that at that time that 
worship was nine hundred years old. I read in that ancient 
authority that the soldiers of Alexander tlie Great, when they 
arrived at Thebes, in Upper Egypt, they found their god 
Chrisna, and fell to worshipping him. It is tlierefore prepos- 
terous to pretend that Chrisna was born 600 years after .Jesus 
of Nazareth. The great trouble has been, and ever will be, 
with Christian writers, that they cannot get over the identity 
of the name Christ with Christos ; and it will always be a 
cause of grief to them, because they cannot escape from the 
truth of what I here state." 

Refer to the Biographic Universellc for account of Gronovius. 

We are grateful to the deeply learned man whose spirit gave 
that important testimony to the fact that the letter of Pliny to 
Trajan did not relate to the followers of Jesus of Nazareth, but 


to the Esscnian followers of the Hindoo Christos, In the light 
of these spirit conirnunications, Christian writers could have 
made no greater blunder than to claim their identity with the 
Kssenes of the Asiatic prov-inces of the Roman p]nipire ; and 
especially, that Ignatius of Antioch, the very originator of the 
Esseniaii name was a Christian bishop. By taking this insen- 
sate course, they have forever made an end of their theological 
and ecclesiastical fraud. The I^ssenes were beyond all ques- 
tion, the followersof a blended Hindooand ^lagian philosophy 
or religion, (lie great central object of their worsliip being the 
most pure and mediumistic member of their sect, who, (as the 
Grand Lama of Thibet, wa.s supposed to be animated by the 
spirit of Gautama Buddha), was supposed to be animated by 
the spirit of Christos, the Hindoo Saviour. Tliey were in no 
sense followers of Jesus, and had been swallowed up in the 
I'aulite sect founded by Apollonius, and tlie subsequent Gnostic 
and Neo-Platonic sects of philosophy, at least two hundred 
years before the nauic of Jesus of Nazareth was ever heard of. 

Gronovius especially testifies to Christian tampering with 
and corrupting of the text of the various ancient authors who 
were criticised or translated by him. He admits that i)ecuniary 
considerations prevented him from disclosing what he knew to 
be the trutli upon tliat point. He well says : " Vou will never 
get the trutli as long as Christians fill the professorships in your 
colleges and control your libraries." Men who have been so 
long trained to cover up and conceal truth, will never scruple 
at any measure tiiat is necessary to that end. It is now, as it 
was in the time of Gronovius, pecuniary considerations tliat 
control tlu-m. 

The rebuke of tiie stupid attempt of superficial writers, to 
drag down tlic Hindoo Chrisna in orck-r to exalt the Clirist Ian 
Jesus, shows that spirits are taking cognizance of what is going 
on, in tiiat department of literature, at kast. A;? the spirit 
says, the worsliip of Clirisna w;us an ohl religion when Alexan- 
dir the (treat invaded India three huiulred and twenty-seven 
years before the Clirislian era. Gronovius rightfully says that 
the great eausf of Ciiristian grief has been, and ever will be, 
that they cannot get over the identity of the name Christ witii 
Cliristos wlio was tlie oltjict of divini' worsliip l>y tlu' soldiers 
of Alexander, more than three centuries lietV)re it is i)reteiided 
Jesus Christ was burn. 


Bishop of Cuba. 

"You have had here, before, a German Jesuit priest, 
(Ciiarles Francis Alter), you shall now have the testimony of 
a Roman Catholic bishop. A variety of testimony, all bearing 
upon one point, is always calculated to strengthen it ; but the 
direction of my studies was a little diflerent from that of the 
other spirits who have communicated here. Mine reaches 
in the direction of the Armenian writers, Moses Chorensis and 
Meisrob. (That was the way the name was spelled and not 
Mesrob). After a close examination of the Armenian, Greek 
and Latin Testaments, I came to the conclusion that the Ar- 
menian version combined with the Coptic, was from the 
original Glieez, which showed a mixture of the idioms of 
Upper and Lower Egypt as they were found at Alexandria. 
Tlie whole secret of what is called Christianity, is made plain 
by the New Testament, and one book of the Old Testament — 
the book of Daniel. This Daniel is represented as teaching 
the doctrines of the New Testament, less the miracles ; and is 
said to have lived at the courts of Darius Hystaspes and Cy- 
rus, and lie was there known as the younger Zoroaster. He 
taught the religion of the Sun, a modern version of which are 
the Shastras. All this I read and studied, but the commenta- 
tors of my day led me astray, because my mind was prejudiced 
in their favor. But you are getting more knowledge than then 
existed — you are getting deeper into the meaning of all relig- 
ions than you think for. These ancient spirits are gathering 
their forces, and they are determined to show that Christianity 
is a fraud. I left this mortal life in 1284, and five hundred 
years passed away before I was willing to seek for the truth. 
All that time, in spirit life, was wasted by me in trying to pro- 
pagate Catholicism there. The spirit who helped me out of 
my condition of ignorance, and to whom I am much indebted, 
was Apollonius of Tyana. Therefore in justice to him I 
promised I would return here and tell all I could possibly 
think of to set things riglit. I now belong to the spirit organ- 
ization, known in spirit life as "The lUuminatii." I would say 
to you, sir, that your enemies and opposers will resort to sub- 
tler and more desperate measures to obstruct j'ou, than they 
have heretofore done, and you must be on your guard against 


thi-ni. Tlu'ir procoedinj^s will not be so apparent, hut more 
(ianjijerous. So I hope you will kiej) all your lights hurning on 
tlie watfhtowers of truth. Tlie fact is, the Jesuits of the 
Roman Catholic Churcli, are supplying the opposition to you, 
with money to inipetle you, and are i)aying so-calletl Spiritual- 
istic journals to throw back the truth despite your ellbrts tr) 
advance it. The sjjirit psychological power which was pr<- 
vided for this .'^eance, is expended. Having posses.ced great 
psychological jjower when here, and still retaining it, I was 
chosen to close this sitting. It may seem a j)oor satisfaction to 
come hack and give a communication after vour earthly work 
is ended ; hut, still, it is a great consolation to know that the 
truth will live despite one's earthly errors. I wa.s known as 
Ahulj)haragius,bishop of (Juba." 

Refer to McC'iiutock and Strong's Cyclopaedia of Theologi- 
cal I^iterature for account of Abulpharagius. 

The spirit of this Armenian scholar comes hack to testify to 
his long and worse than useless Christian delusion ; and his 
conversion to the truth at last through the good otHces of the 
spirit of Apollonius. The testimony of tiiis spirit to the fact 
that the Armenian Version of the Scriptures (Christian so- 
called) was from the Coptic version, of the still more ancient 
(jiheez version is e.xct'cdingly sugircstive if not important. 
Not less suggt'stive is his statement that in Armenia, as late as 
1280 A. D. there were extant ])roofs that the Daniel of the 
Old Testan)ent was known as Zoroaster the Younger at tlie 
courts of Darius Hystaspes and Cyrus. The spirit tells us that 
he taught the religion of the Sun, a modern version of which 
are the Persian Shastras. According to Abulpharagius the 
secret of Christianity is, that it is essentially the Sun worship 
taught at Hal)ylon by Zoroaster. This, we havt' adduced a 
vast amount of facts to demonstrate, and the spirit well says 
that those that seek are getting more knowledge of thi-se 
things than was to l)e had in his time. We iiave every reason 
to credit this spirit testimony, for it is entirely consislint with 
all human j)robability. 

When Chri-<tian bishops, i>;ilriarclis and priests, join the 
army of progress and turn in to help undo the errors of their 
j>ast lives, as spirits, it is aliout time for their mortal followers 
to heed this most ominous sign that the time has come for 
them to do likewise. 


A Montanist Patriarch. 

"Some evidence must be forced, others give it because they 
are on the side of truth. I urn neither a Jewisli Gnostic, a 
Cappadocian, nor an Eclectic. 1 am simply a Naturalist. I 
think that you will find some evidence in Gibbon, that I 
helped to create, or that 1 endorsed a thing called Christianity. 
I knew nothing of any such thing. I was a Montanist ; and 
the most correct idea I can give you of Montanism is modern 
Mormonism. I advanced notliing in regard to the life of man, 
woman or child on this planet, but this : We are all gods to a 
certain extent, and Pantheism is true Spiritualism. The point 
I have to make in controlling this medium is summed up in a 
brief sentence. All ancient and modern civilization originated, 
not upon tlie elevated plains of Asia, but upon the waters of 
the Blue and White Nile. There are spirits who will come liere 
and prove that all the learned archaeologists of the present day 
are wrong, in supposing that Indian civilization is more an- 
cient than the civilization of Ethiopia in Africa. It is there 
you must look for the true Sun — the true God — the Great Light, 
and you will find that Christianity is an outgrowth from 
Buddhism. Sun worship, from Zoroastrianism and the Egypt- 
ian Osirianism of Hermes Trismcgistus, to the origin of Clirist- 
ianity, are at bottom one and the same thing. I would say in 
conclusion it has been alleged that I was a bishop. I liad 
nothing to do with any church. I was the patriarch of atribe." 

liefer to Smith's Dictionary of Greek and Roman Biography 
for account of Minucius Felix. 

Whether Gibbon speaks of Minucius Felix in his relation to 
Christianity we cannot say ; but certainly he has been very 
generally credited with having been a Christian and a Christ- 
ian writer. Felix, as a spirit, testifies that this was not the 
fact, and that he was a Montanist and a patriarch of a tribe of 
followers, we presume in Africa, where he was born, and 
where he no doubt taught Montanism with Tertullian. His 
"a})ology" was written in defence of Montanism and as much 
against the Gnostic Christianity of Marcion as against the 
persecuting decrees of the Roman government against Montan- 
ism, or TertuUianism, as it was also called. To show how 


Tortiillian and Minuciiis Felix rojranlcd the Christianity of 
Mareion, we need only eite McC'liiitock &Strong'.sCyclop!edia : 

" Montanisni, it is ai)parent, then, must be treated as a doc- 
trinal development of the third, rather than of the second 
century ; for th()U<:h tiie history of the sect may he tiated back 
to the ndddle of the second century, it remained for Tertullian 
to give definite shape to Montanism, and it is as a separate sect 
that we can first deal with the Monlanists (or TurtuUianists as 
they were called in Africa), in the third century, continuing 
to flourish as a sect until the close of the sixth century, an<l all 
this time, beiiifj: the subject of le<ral enactments uiulerallthe 
successors of C'onstantine down to Justinian {A. D. 530)." 

Think of it ! This Montanist sect of Ancient Spiritualists 
continued for more than two hundred years to withstand the 
continued persecutions of the Christian and Pagan cniperoi-s of 
]{ome, who, it seems, nuide common cause against the Spirit- 
ualism of their time. Great indeed must have been the spirit 
j)ower behind Montanists, to have so long borne up 
against such a protracted, unbroken and heartless persecution, 
by the Christian and Pagan tyrants of Rome. The influence 
of Tertullian and Minucius Felix, must have been great indeed 
with these .\ncient Si)iritualists, to have inspired them through 
so long and (U'sperate a struggle, to sustain the great truth of 
spirit communion with mortals. 

The testimony of this spirit in relation to Africa and not, 
India being the scene of the most ancient known civilization, at 
least of the Old World, would indicate, that in the third cen- 
tury, it was understood and known that the worship of the 
True Sun — the True God— the Great Light of the world, origi- 
nated on the waters of the IJlue and White Niles, and that the 
other religions of the world, including Christianity, or what i.s 
now called so, were in substance but the .same worshij) of the 
Sun. We are not awar*- what gave rise to the idea tliat Minu- 
cius Felix was a distinguished lawyer, but jus Tertullian, his 
<*ontemporary aiul fellow advocati- of Montanisin, was also said 
to hav<' been the same, we take it that they distinguished 
themselves in defending the j>ersecutetl Montanists. View the 
eommiinication in .-my w:iy we may, and the genuineness, 
:iullicnt icily and truthfulness of it seem iMKjuestionaitle. Sliort 
a> it is, it> importanc*' c.-mnot be overestimated, as a means of 
reacliiu" lonir eoneiak'd truths. 



" Good ^iorxixg : — I will begin this comniuiiicatioii by say- 
ing, that the translators of manuscripts from the time of JOust- 
bius of Caesarea, translated to suit tlieniselves. You can throw 
this in the teeth of the learned world and defy them to dispute 
wluit I here state. There are five ancient Testaments. First, 
the Brahmanical Testament of Christos to his disciple Arjourn, 
the Gospel of St. John of after times; second, the Zend Avesta 
of the Parsees, devoted to sun-worehip, but intermixed with 
the sacred writings or Testament of Christos; third, the Tes- 
tament of King Ardelos Babekar, a revision of the writings of 
Gautama Buddha made at the Council of Asoka ; fourth, the 
Testament of Apollonius of Tyana, tlie Greek Version of the 
latter, with explanations, issued at Antioch, aljout A. D. 56; 
and fifth, the Testament of Jesus Christ, originated by Eusebius 
of Ciesarea. Besides the five Testaments named, there was a 
fjrheez translation of the two first named Testaments, made by 
one Arsaces, a brother of a king, made about 450 B. C. This 
last was translated into the Coptic of Upper and Lower Egypt, 
and this Coptic translation of Arsaces' version was used by the 
great Armenian tlieologian Mesrob and those who followed 
liim. These various Testaments began witli passages which 
when translated are nearly the saine as the tii-st ciiapter of tlie 
Gospel of John ; and that eliapter contains the key to the 
zodiacal interpretation of all religions. When in my mortal 
form, I knew of two (ireek Testaments — the Greek Testament 
bofi)re tlie time of Eusebius Pamphilus, and tlie Greek Testa- 
ment after that time. Tiie Greek Testament before that time 
speaks only of Apollonius as tiie great Saviour of mankind and 
the great incarnation of the Deity, known by various titles, 
sucli as " the Redeemer of Men," ^" the Sun of Truth," "the 
Light of the World," and " God Expressed in Flesh." Tlie 
title "Above All" was applied to Apollonius. Tlie Greek 
Testament was submitted to me in the manuscript whicli was 
forwarded from England to me at Jena. I translated it, but 
not correctly. I made it to conform to what we believed. 
Seventeen pages had been torn out of it, which were icplaced 
by interpolated matter. This Greek Testament of Eusebius was 
afterwards greatly interfered with by Greek scholars, in the 
fourth century, and Cyril had a good deal to do witli shaping 
it toward its modern form, as the Testament of Jesus Christ. 


Kvon in the days of Constantino the Groat, it was necessary to 
brinj;: a terrible pressure to bear upon the pajrans in order to 
supplant Apollonius by Jesus ; and so futile did this endeavor 
of CoTistantine prove, that it amounted to nothing more than 
substituting one name for another. All the doetrines, ceremo- 
nies, and forms of religious exercises, were retained, whicii 
accounts for the entire want of novelty in the Christian Scri|>- 
tures, and their similarity to all previous Scriptures. I am 
well satisfied with what I have done to-day. I was known in 
earth life as a very positive man, and no interference could 
avail to defeat my testimony." 

As this is a communication of the highest value and import- 
ance, we feel it our duty to give our readers reference as to 
where may be found a full and critical account of the intelli- 
gence from whom it purports to come. We therefore refer them 
to McClintock & Strong's Cyclopaedia of Theological Literature 
for account of the life and theological labors of Griesbach in 
order that the reader may understand the full imjx^rt of his 
testimony as a spirit. In our estimation, no more important 
information was ever given by a returning spirit. He sets out 
with a statement that the most superficial investigator of bil)- 
lical and other ancient literature, cannot help but know to be 
true, and that is, that the translators of n)anu.>icripts, from the 
time of Eusebius of Ca?sarea, translated to suit themselves. At 
the Council of Xica'a, in A. D. 32"), the plan was consummated 
of establishing the dogmatical canon of what was called the 
('hristian religion. IVrhaps no one had amorei)rominent hand 
in that work than Kiiscbius. On tiiis point we (jnote from 
McClintock & Strong's Cyclopa'dla as follows : 

"The part taken by Eust'l)ius in the Council of Nicjca, is 
descrilu-d liy Valcsius as follows: 'In this greatest and most 
eelebr.'ited council, Kuscbius was far from an unimportant per- 
son ; for he had tlu; lirst scat on the rigiit hand, in tiic name 
of the whole synod addressed the enijMTor Constanlinc, wlio 
HJit on a goMen chair, between the two rows of the opposite 
parties. This is alHrmed by Eusebius himself, and by Sozo- 
mon. Aft«rwards, when there was a consideral)le contest 
amongst the bishops relative to a cr»v<l or form of faith. Kusi- 
bius proiM)sed a formula at once simple and ortluxlox, whicii 
rcccivi-d the general commendation both of the bisiio[i and of 
the emiHTor himself." 

.After that estabiisliMicnt of tlu' Christi:ui creed f)r form of 
faith, which had no existence, formulated or ot hci\s is<', up to 


that time, the whole business of the Christian priesthood was 
to destroy or conceal, or opjwse ev^erj-thing which did not agree 
with that impious and infamous sacerdotal prescription. This 
is manifest in the wholesale destruction, of by far the greater 
portion of the literature of that period running from tlic time 
of Alexander the Great to the beginning of the fourth century 
of the Christian era, and especially of everything that bore 
upon the subjects of theology and history. The fragmentary 
manner in which any jiart of the literature of that period has 
been permitted to come down to us shows that it must have 
contained much that was inconsistent with the interests of the 
Christian clergy, who, after the time of Constant! ne, and until 
the loth century, monopolized the literature, " profane as well 
as sacred," of the world. 

The spirit tells us that such a hold had the name of ApoUo- 
nius obtained upon the public mind, that the most terrible 
pressure was brought to bear by Constantine the Great, in vain, 
to supplant Apollonius by Jesus, in the hearts of the people, 
and that the onlj' change he could efTect in that matter was 
the substitution of another name for that of Apollonius. All 
the doctrines, practices, and teachings of Apollonius were re- 
tained, saj's the spirit. Such was beyond all successful refuta- 
tion the fact. 

We can well understand the cause of tlie panic which the 
critical theological revelations of Griesbacli caused the Protest- 
ant as well as the Catholic Christians of his time. Ho no doubt 
was honest and fearless enough to go to the very verge of the 
domain of pagan Christosism. We can well understand why 
this spirit, who has been compelled for seventy years to keep 
silence regarding the great secret of which he was the posses- 
sor, should say : " I am well satisfied witli what I have done 
to-day." Well did he say that, for it was the signal of his 
emancipation from the errors of his earthly theological career. 
He was, no doubt, what he claims to have been, a very positive 
and fearless man ; but even he, dared to disclose but a part of 
what he knew. 

It is to his immortal credit that he proclaimed tlie result of 
his investigations, in his " SymboUe Criticte," "that the man- 
uscripts of the Alexandrian and Western recensions, on which 
his system is founded, were grossly corrupted in the age suc- 
ceeding that of the Apostles ; that those which he held in the 


highest esteem were corrupted in every page by marginal 
scholia and interpretations of the fathers, and contained innu- 
merable and very serious errors." It is also a most significant 
fact, that in the same treatise, Griesbach said, "that no reli- 
ance can be placed on tlie printed editions of the works of 
Origen, on the fidelity of his diflerent transcribers, on the 
accuracy of his quotations, or, finally, on the copies of tlie 
Scriptures from wiiich he <iuoted."Having done this, Dr. Nolan 
very naturally and logically said, "we have only to take his 
own account of the state in which he finds the best part of his 
materials to discover the extreme of tlie fabric 
which he has raised on such a foundation." Decidedly so,Dr. 
Nolan, say we; but it was, as Griesbach well knew, on pre- 
cisely that "e.xtreme insecurity," tliat rested tlie fabric of 
Christianity in the construction of which he wasacknowledged 
to be one of the most competent theological artizaiis. It is tliis 
eoncatination of corrupted and falsified ancient literature that 
is called by the Christian world "The Holy Scriptures of their 
Lord God, Jesus Christ." For the sake of common honest^', 
why not drop the sanctified fraud; and allow mankind the 
the chance of being honest and consistent? "Why not ! 


The Great Armenian King. 

"My arraignment of Christianity liere to-day, may bo very 
severe, but not moresotlian it deserves. I was known wiieii 
in tills moiial life as llaico. I am n-garded as tlie founder «)!' 
tlie Armenian nation, or at least called so ; but in reality the 
Armenians existed as a peoj)!*.' fifteen hundred years iK'fore my 
time. My special ofiiee here is to make ck-ar some important 
jM)ints in corroboration of the testimony of other spirits who 
caiiu' lu'fore hh*. There are two spirits who have been i)arli( ii- 
larly instrumental in having me come hi-iv, aUliouj;li the hnud 
of this nu'dium assisted them and myself in bringing it about. 
One of those two spirits was Ardihia IJabekra, and the other 
ApoUonius of Tyana. Wlu-n you come to invi-stitrate tin; 
truth conci-rning what I say here to-day, by the light of his- 
tory, you will be struck by the singular fact that all Armenian 

HAICO. 325 

histoiy, from the day of Meisrob Madoza, about the 4th cen- 
tury, A. D., when the Armenians embraced Christianity, or 
most of it, remains intact. But hardly a word of their liistory, 
before tiiey embraced Cliristianit^', has been permitted to sur- 
vive. Thank heaven ! through controlHng this medium I am 
enabled to-day to set before you some facts, which, if not sup- 
])orted by absolute proofs, all can see and understand the 
justice of. Before the Christian era, between 2100 and 2200 
years, I existed in mortal form. I was the contem^iorary of 
the great liel or Belus, the founder of the Assyrian empire. 
The Armenians of my day were worshippers of what is, in 
your day, called the Farsee religion, but in my day they were 
known as the votaries or followers of Zarathustra. They wor- 
shipped Sol, or tlie Sun. Tlie reason why the Christians 
would not let our ancient manuscripts survive, (those prior to 
A. D. 400), was simply because what they called their Old Tes- 
tament belonged to myself and people. It is Armenian and 
not Jewish ; and its historical characters are all nothing more 
than altered names and accounts of Armenian kings and 
heroes. Let the most learned ethnologists of to-daj' be called 
upon to point out the dilFerence between six Armenians and 
six Jews who are diessed alike and not allowed to speak, and 
I defy them to successfully show the difference between an 
Armenian and a Jew. Their forms, features and all their 
physical characteristics are the same in both ; and sothoroughly 
have the Christians attempted to cover up or disguise it, that 
they have made a Joseph a Jew, sold to the Islnnaelites or 
Midianites, in the so-called ancient Jewisli Scriptures. It was 
to the Armenians that this Joseph was sold. He was a Mid- 
ianite sold to tlie Armenians, and this whole story was set 
forth in old Armenian manuscripts, while the Armenians 
were Sun worshippers, and long before they became Cliristians. 
Tlie Armenians had, as have the Hindoos of to-day, a sacred 
or literary language and a spoken language. [Here the spirit 
hesitated for a moment, and then said.] No one can know but 
myself the buoyancy of my spirit, and its tendency to bear 
me upward, and the effort of will tliat it requires to hold me 
here to allow me to make these facts known. The famous 
legend in the Hebrew Scriptures in regard to Solomon, grows 
out of the history of an ancient king, who was worshipped in 
my day as Solomonna, literally meaning the Sun born into 
human mortal life, of a virgin named Monna. Almost all of 
what is called the Hebrew Testament before Ezra has been 
stolen from Armenian sacred writings, history, or general lit- 
erature. It was this Solomonna and not Moses who wrote what 


is termed the Decalogue long before my time. So it was set 
down in my day, partly by descriptive sij^iis and partly in 
legendary lore. Jt is well for me, tliat witii all their literary 
vandalism, thej- have not been able to conceal the name of 
JIaico, and that there wivs the Haikeii philosopiiy and teaching. 
They were too indelibly stamped iiiM>n the n»inds of the peo- 
ple, prior to the advent of Christianity, to be obliterated. It 
has often been said that the temple lielus or the temple of ]>el, 
was the original Tower of Babel. I will make clear to you 
what the purpose and use of that structure was. It was sim|)ly 
intended to store the king's tribute, whicii, in those days, was 
largely derived from the farming population and i)aid in grain. 
Tliat temple or tower was used to store away the grain paid as 
tribute to tlie king. The Assyrians of my time dillered from 
the Armenians in this one particular. They were great as- 
tronomers, and they modelled a serpent deity after the great 
dragon in the heavens, and worshipi)ed it as the synd)ol of the 
all-pervading power. It is claimed that Meisrob INIedoza in- 
vented an Armetdan alphabet. This is a Christian untrutli, 
for his Armenian alphabet was old when I lived. Jn tlie sixth 
dynasty after my reign, an Armenian king, Atharavin, 
l)iaced the worship of the Sanuiritan god, Jeiiovali, in the 
Armenian manuscripts, and this was the origin of tiie Jewisli 
Jeiiovah. And, now, I am particularly desired by my friend 
Ardiiua IJabekra to give you a clue by which you can lind out 
this Cliristian dui)lieity. He was the great reformer of lUidd- 
hism, but these (.'hristians, in order to set investigators astray, 
have placed him in Persia instead of India, and represented 
him as a reformer of the Zi'ud Avesta; and tiiey called him 
Ardshir IJabejran, tlie reformer of the Zend or Parsee religion, 
when in reality he was a reformerof lUiddhism. The spirits 
I iiave named sent Ibr me to right tliese two points ; lirst, in 
regard to Haliekra being an Indian and not a Persian king; 
and, second, in regard to Meisrob inventing tlie Armenian 
al|)liabet. Both of those si)irits were interrui)li'd l)y interft-r- 
iiig influences when here to communicate. Hut Ilaico fears not 
tlie p'twers of evil ; for too long has he confendeil with them, 
ami lu' understands all their duplicity anil nntrutlifnlnos. I 
woidd also say that the great pyramid f)f Kgypt was called 
('heo|)s, and was not built by Cheoi)s. It was built in the be- 
ginning of the ante-historical period hy Kameses Pharoth 
Phraath, and was in existence in my time. Its obji'ct was two- 
fold. I, ike the temple of Hchis, it was used as tlie depository 
of I he kind's trihute, and also for astronomical ol>sciva(ions. 
And in coiichision, I would say that in the (Jeez pyramids in 

HAico. 327 

the upper valley of the Nile, there are secret vaults or chambers 
which liave never been discovered by explorers, and the secrets 
of wliich none but spirits can disclose. This they will do when 
Cliristianity has lost its prestige and not before. It has taken 
me six months to prepare for this comnmnication and to get 
here to give it." 

Refer to Biographic Universelle for account of Haico. 

Well does the spirit say that liis " arraignment of Christian- 
ity may be severe, but it is well deserved. That the name of 
the spirit Avas Haico, as he gives it we have no doubt, and not 
Haig as the French writers give it. The spirit speaks of his 
spirit mission, which was to corroborate the testimony of 
other spirits who had preceded him. Tliis would indicate tliat, 
in spirit life, there is a systematic and organized effort being 
made to establish the ancient history of the world, and to cor- 
rect the many errors into which mankind have been led, con- 
cerning it, by Christian and Jewish writers, either intention- 
ally or otherwise. We need not be in doubt as to who leads in 
this movement, when v/e find such disciples of Sakya Muni or 
Buddha, as Apollonius of Tyana, and Ardilua Babekra, call- 
ing back the ancient Armenian King Ilaico, to aid in their 
glorious work. 

The spirit with great emphasis points to the fact, that from 
the time that Christianity obtained a foothold in Armenia, 
in the fourth century, the history of that country has remained 
almost complete ; but that hardly any of the history of that 
people prior to that time, has been alloMed to come down to 
us. This is true, and leaves little doubt that this striking fact 
is owing to the unwillingness of Christian and Jewish writers 
to have the history of Ancient Armenia, and its religion and 
literature known. The reason for this will become apparent, 
as we proceed. Moses Chorenensis, to whom we are indebted 
for all that is historically told of Haico, flourished in the 5th 
century. He was an Armenian, and was appointed to the 
bishojiric of the Christian church at Bagrevand. It is very 
evident from the very little that he says in regard to Haico, 
that he did not care to go any further into his history than he 
could help doing, in writing a history of Armenia. It is, how- 
ever, much to be thankful for that he mentioned him at all . 
and thus enabled us to aullienticatc the coniiiiuuication of the 
spirit of Ilaico. It is undoubtedly true that Haico flourished 


in the twenty-second century B. C, that lie was the contem- 
porary of liehi.s of Babylon, king of Assyria, and that he wjus 
a most distinj^uished Armenian king, Avho undoubtedly reigned 
when the Armenian nation had reached the zenith of its dis- 
tinction and power. How any one could have supposed that 
the Armenian kingdom or empire originated with him it is 
(liHieult to imagine. Haico says that the Armenians had 
existed as a nation fifteen hundred years before his time, 
which would have given that peoi>]e an anticpiity of three 
thousand six hundred and twenty-five years B. C. He says 
that the ancient Armenians wvvq the religious followers of 
Zarathustra, and were worsliipjiers of Sol, or the Sun. From 
the statement of the spirit, it would appear, that the Arme- 
nians, even as early as the time of Haico, had a very perfect 
literature, and that is borne out by the fact that an Armenian 
grammar which he, Haico, highly prized has come down to 
us. What has become of that very ancient literature? Haico 
tells us it was stolen by the Jews to make up their Bible. 
Through this spirit disclosure, we are enabled to advance much 
nearer to the great secret fads ui)on which the Jewish and 
Christian theologieal systems rest, and whicii once fairly 
understood, will put an end to their antiquated religious im- 
])osili()ns. Heretofore tile supposition has bein that the Jt-ws 
borr()\>ed largely from the Chaldeans and Kgyptians, in con- 
siructing and compiling their so-called sacred books. It now 
appears that they were vastly more indebted to the Armenians, 
who were even a more advanced jK'ojjle, in literature at least, 
tiian tin- Assyrian-;. Indeid, from what the spirit says, there 
is mueb riaxm to lielieve that tiie Jew s were nothing more nor 
less than Armenians, who for some reason lu'came .'separated 
Irom their fi-llow Armenians. Haico tills us that the Jewisli 
story of Jose])]! lu'ing sold to the Ishmaelites (tr Midiaiiitrs by 
bis lirelbieii, was iliiivrd from the fact that Josejili, wlio was 
a Miilianitc, was sold to the Armenians — the whole story 
liaving been set forth in old Armenian nianuscri|it< long 
licfori' tlu-y abambM'.ed tlu-ir Avorsbipof the Sun. 

llaico (ells us, tliat like the Hindoos, the Ai-nicniaiis bad a 
sacred or literary langii;i;rc, as well ;•,> a spol^cii one. 'i'liis \\;is 
no doubt the fact, and this was a \ i ry jncvalcnt ciisti>m 
amouir ancient civiiizt-d nations. Tin re is mueli rcas(»n lo 
think it bad its oii^in in tlie U|>|ier valley oi' the Nile, ;tmoiig 
the auloctboncs of ijial region, than an\ w iicrv- ei.-c. 

HAICO. 329 

But we here come to a more interesting disclosure wliich 
bears trutli upon its face. Haico tells us the legend of King 
Solomon, grows out of the history of an ancient Armenian 
king, Mho Avas worshipped in his day as Solomonna, which 
literally meant the Sun, or Sol, born into human mortal life of 
a virgin named jNIonna. This Armenian Solomonna has been 
made to figure as the Jewish king. But more than tills, Haico 
tells us, that what is called the Decalogue, was Avritten by 
Solomonna, and not by Moses or his Jehovah. These matters 
the sjjirit tells us were in his day known, partly' through 
written, and partly through legendary tradition. He disposes 
of that Jewish fable about the Tower of Babel, and the confu- 
sion of tongues, in a very simple and effective manner. It 
appears it was constructed as the great granary or garner- 
house of Belus, king of Assyria, to store his collected tribute 
of grain, which must have composed the great bulk of his 
receipts cr income. 

Haico then tells us the great point of diffei'ence between the 
Assyrians and his own people, was entirely a religious one. 
He sajs the Assyrians were great astronomers, and adopted as 
the emblem of their religious faith, a serjxnit deity, modelled 
after the great Dragon in the heavens. On the other hand, 
the Armenians worshipped the Sun, a much more advanced 
religion than that of Dragon or serpent-worship. Haico, tes- 
tifying from personal knowledge, is not only correct, but ho is 
fully corroborated by facts preserved in the undoubtedly 
Chaldaic Book of Daniel. 

It is a valuable fact to be informed that the great pyramid 
of Cheops was in existence in the time of Haico more than 
2100 years B. C, and the spirit statement that it was erected to 
serve OS the king's coffer, as well as an observatory, is the 
most rational explanation possible of those pyramidal struc- 
tures of which the so-called Tower of Babel Mas one. 

We have no doubt that in the secret chambers of the pyra- 
):iids of Ethiopia are the treasures of knowledge of which this 
sph-it speaks ; and we, from the depth of our heart, say, may 
the da}' soon come when Christianity will so far have lost its 
l)restige that the spirits will disclose those long buried treasures 
to waiting humanity ! 



The Phrygian Ecstatic. 

" I SALUTE YOU, SIR :— IJravc comrade in the war for trutii, 
let us light to tlio last. In iny day myself and people kiu-w 
nothing of halfway measures. When we embraced a cause 
we were hot, impetuous, and fierce in our denunciations of 
those who did not agree with us. It is not by feeding on the 
milk of condescension, and approving of errors, that you may 
expect to climb the rugged steeps where trutli dwells ; but by 
eating of tlie meat of slrengtli-giving reason and self-reliance. 
I regarded my enemies as fools, because tliey would not be con- 
vinced of the reasonableness of my enunciations. J3y adopt- 
ing tliis course, even if you are wrong you will gain followers. 
First learn the truth and then deny it not, no matter what the 
conse<juence. And now for my conuuunif-ation. When I was 
on earth, everything was undergoing transition. Old and 
efl'ete idolatrous religions were beginning to die out before the 
great (piestion, propounded by the ratriarch of C'haldea, Jo- 
vinus, (called in your Old Testament Job*, whose works J 
read, and which bore the date of 220() years before my time : 
■'If a man die shall ho live again?" I found it repeated in a 
little l)ook called the " Analysis of Pythagoreanism" which 
was extant at that time. This .sot me to thinking, and I then 
resolved to follow the directions of Pythagoras, in order to es- 
tablish connnunication with what were termed the manes of 
our ancestors. This, liy the aid of two female mediums, orextat- 
ics, as we called tiiem, 1 accomplished. Their names were 
I'riscilla and j\la.\imilla ; and from what we receivid through 
tiiose extatics, mysiif and followers became converts to the 
teachings of the great spirit intelligencis that controlled them. 
Witli the fervor of our raci', we started out together, to prove 
that what we a.sserted was true, by word and act. I'.ven the 
most learned and inlluential priests could not niakea stand 
against our facts. From A. 1). 175 to li-")(), we incriTised so 
rapidly as a sect, in spite of the oi>itosit ion of t be priest hood of 
other systems then known, tiiat onr nurlings were suppressed 
by the ruling powers of didtient counlries. We nelnally 
l)n)ved, at tin' time of m.iUing onr statements, Hint we lind liie 
true liirlit t bat ligiitened every nuv that coniel b into 1 he wmhl, 
lu<an>e it was e(pi:i!ly a\ailal)le to man, woman and < bilil. 


The Montanists were the predecessors, or founders, of tlie 
Eclecticism of Potamon, Ammonius Saccasand their followers, 
■which was a blending of Platonisni and Pythagoreanism. 
One of the so-called Christian fathers, Origen, became a fol- 
lower of mine. We had those phases of spiritual phenomena 
called trance, healing, physical appearances, and other mani- 
festations of spirit power. Maximilla was a healing medium. 
Priscllla a medium for materialization and other ])hysical 
phenomena, and I was the trance medium, and taught in a 
state of ecstacy. There was one phenomenon that was very 
impressive. We mediums became transtigured and illumi- 
nated, so that the people could with diflficulty look upon us. I 
taught from the revised Buddhistic canons, of the reign of 
•Ardelos Babaker, which ApoUonius brought from India. It 
was translated into the Phrygian dialect by a priest of Cybele." 

Refer to McClintock and Strong's Cyclopaedia of Theologi- 
cal Literature for account of Montanus. 

We have in this communication of Montanus another of 
those surprises that have become so frequent ii^ the course of 
these astounding spirit disclosures. There need no longer be any 
question that Montanus was an actual personage, and that he 
was the founder of the sect known as Montanists, of which, 
the so-called Christian Father, Tertullian, was a iirominent and 
influential advocate. Neither need there be any question as to 
who and what he was ; nor as to the nature of his opinions 
and practices. We have no more douljt that the spirit of 
Montanus gave that communication than that we are now 
consciously penning these lines. 

Montanus tells us, that at the time he lived everj'thing was 
undergoing transition ; that he was led to reflect on the ques- 
tion that was put into the mouth of Job, and that having met 
with a little work called the "Analysis of Pythagoreanism," 
he was led to follow its advice in order to establish communion 
withthespirit Avorld ; that his experiments were successful ; and 
that himself, Priscilla and Maximilla became developed as me- 
diums, and went forth to prove to the world, in the 2d century of 
the so-called Christian era, the truths which are being demon- 
strated by Modern Spiritualism. It was this attempt of intelli- 
gent and beneficent spirits to give the truth to the world, at that 
early day, that was defeated, mainly, no doubt, through the 
misunderstanding of Montanus and his female co-workers in 
the niediumislic held, as to the n al nature of the plienoinena 


that occurred througli them. This is not surprising, for now, 
with ail the liglit and experience in the way of spiritual piie- 
noniena that has been enjoyed by the present generation, we 
iiave people who imagine they are the mortal or mundane 
agents of the divine supreme intelligence, called God. The 
spirit tells ns that tlie book called Job was the work of a Ciial- 
dean named Jovinus and was not a Hebrew book at all. This 
is very certainly correct, in the main at least. We are told that 
Montanus and his followers were rigid ascetics. This, we take 
it, meant nothing more than that they followed the precepts 
of Pythagoras, who, by the Avay was the great spiritualistic 
teacher of philosophy among all the Greek philosophers. 

It will be seen, by attentively reading the communication, 
how consistent it is with Tertullian's description of the opin- 
ions, doctrines, and practices of tlie !Montanists. But for his 
testimony, whicii tiie advocates C)f ("liristianity could not dis- 
pense with, every trace of Montanus and his mediumistic 
work would have been destroyed. Had the work which heseton 
foot been fully carried out. Spiritualism would not havc^ had to 
wait until 1848 to find a footliold on the earth. But it was not 
to be. Tlie interests of priestcraft were too weigiity for the 
trutli to be permitted to weigh against tiiem, and hence the 
veliemeiiceaiid vindicti veiiess witli whicli every gowned hum- 
bug, of tlie pries! iy class, has followed it, down to tlie present 
hour. iMoiitanus is certainly right wlien he says tliat i^Iontan- 
ism was tlie foumlation upon whicli the Eclectic or Alexan- 
drian school of Potamon, Ammoiiius Saccas and Plotinus was 
founded. Tiiey were all metliunis, and were controlled to 
teacli wliile entranced, as is sullicitiitly ividtiit fKHii the facts 
tiiat have Imcii recDrded coiicirniiig tlHin. Montanus well .says 
that the aliiest and most iulhu'iitial of tiie priests could not 
stand bi'foie the piieiioiiieiial jnools lie and his associates gave 
of tlie after life. 

Hut one of the most significant features of the comiininica- 
tioii i.~, that (h-igeii, as well as Tertullian, was a Moiitaiiist, or in 
otlur wordsa medium for spirit control. Tluit either of tliciii 
were ever, in any sense. Christians, is absuid ; uiikss it is ad- 
mitted that .\pollonius of Tyaiia was a Christian, and his 
tcMcl lings pure and nm|Ue>t ionrd Christianity. Montanus t»'l Is 
us jdainly that the iiooUs he u<cd were the canons of iJudil- 
hism, which weic l(roui,'ht lioni India liy Apollonius; and 

AKIBA. 333 

which, he might have added, were the original books from 
whicli the Christian Scriptures were derived. 

Who can question tliat but for tlie dishonesty and selfish- 
ness of priests. Christians as well as heathens, Spiritualism, 
Mith all its momentous and inextinguishable truths would 
have been tlie common possession of all mankind, long before 
the present time. There has been more tlian enough Christ- 
ian misrepresentations concerning Montanus, his teachings, 
practices and disciples, than would suflfice to overwlielm a 
thousand frauds such as that of Christianity. 

A Jewish Rabbi. 

" I greet you, sir, by saying : Tlie Sun of Truth never sets. 
It may be obscured by clouds of ignorance and error, but it 
will finally burst through these clouds and cheer the whole 
world by the brilliancy of its light. I was a strict Pharisee ; 
but you must not think that a Jewish Pharisee was of the 
ridiculous character that he is represented to be in the modern 
New Testament. While I allow we were rather too much in- 
clined to ceremonial law ; yet we were the true Spiritualists of 
our time, though not without a great deal of supercilious ego- 
tism. [Have we not a good many of these Spiritual Pluirisees 
to-day?] We were the party or sect who in those days were 
opposed to all idolatrous mummeries, in so far that we liad but 
one God, Jeliovah, and Moses as his prophet. All this was well 
enough for us while here on the earth, but we have found as 
spirits that our views of Spiritual things were too narrow and 
contracted. And now, having prefaced my remarks, T want 
to speak of Jewisli history as known to me when on eartli ; 
and upon this subject I will be as clear and explicit as I possi- 
bly can. At that time there was a great struggle between 
different nations to prove their respective religions were more 
ancient than any other; but there was no learned Jew of my 
time wlio did not know that our religion, as founded upon tlie 
Old Testament, antedated my time by only about four linndred 
and thirty-two years ; and to disguise this fact we resorted to 
all kinds of chronological forgeries. The Jews having become 
pretty well scattered, at that time, we introduced into the 


Old Testament tlie sun worsliip of Zoroaster, and even one o{ 
his books which is known to you in modern times as the Book 
of Daniel. It was the younger Zoroaster wlio, as a Persian 
Magian, figured as Daniel is represented to have done at the 
coiu-ts of Darius and Cyrus, where he was much respected and 
higlily honored. But in the original book of Zoroaster, or the 
JJook of Daniel, there was a table, or what you term an alma- 
nac, of the time in which he lived. This occupied the pla<*e 
of an appendix to the book ; but it was destroyed by Babbi 
Saadias Uaon, for fear that tlie Jews would take to astronomy, 
he claiming that they were forbidden to do so by Moses. That 
my pupil Aquila ever had anything to do with Targum writ- 
ing I know to be utterly false, and that the Targums attributed 
to him, and placed in my time and in my school, by Eusebius, 
were but versions of the writings of Apollonius of Tyana made 
by a copier, and that copier not Aquila, but Plotinus. Things 
liave been so mixed by designing men, that it is very difficult 
to set ancient history in its proper light. Wiien T was about 
twenty years of age I knew Apollonius of Tyana. I met him at 
Smyrna, where I listened to his teaching, and became a prose- 
lyte to some of his ideas, but not to all of them. While he 
delivered his discourses he underwent that wondrous phe- 
nomenon of modi'rn times, transfiguration of face and form, 
as it is described to have occurred with the so-called Jesu.s 
Christ. Bays went out from his garments, and his fiice Itecame 
so bright that the eye could not endure it. I'pnii my advent 
into spirit life, I bt'caine very anxious to seek out Moses, but 
with the very worst of results. I found that the ancient 
Chaldi'ans, under tiie name of Seth, and the Moabiles, under 
the name of Mo, were the lu'ojile from whom we Jews had 
been receiving our traditions and woisliipi)ing the hero of 
them, under the name of a judphet who never existed. This 
is what I have discovered as a spirit. Tlteie are many spirits 
who come here to you who wish to clear up jioints in their 
lives, but tlu'y in a measure fail when they get here. They 
cannot withstand the earthly conditions against which they 
liave to contend. Tliese s))irits iu'iiig toiil that tlu-ir iimiiks 
have l»eeii connected with certain doctrines which tliey iievi r 
entertained, when they come here to tell the truth to the best 
of their ability, spirit and mortal iMfhieiices seek to cause tin m 
to say the contrary of what they wanted to say wiien they 
c.inie. Then-fore, if you receive mixed communic.'itioiis at any 
time, and the spirits only make themselves only p;irtially 
niuierstood, they should h:ive the advanfaL'<' of I he doubt. I 
think tlie spirit of .\(|Mila in tinit com 11 lion when he c;inie 
to cumniunicate to you. He tells me that he hi-came mentally 

AKIBA. 335 

befogged, and he tells me to say this to you, so that there need 
bo no discrepancy between his communication and my own. 
One thing more before I am done, and that is, there are 
learned Jews, who are almost beggars, in Jerusalem to-day, 
who know where there are concealed priceless manuscripts, 
which, once in the possession of the learned, would prove the 
falsity of the whole Jewish religion. But these Jewish custo- 
dians of those treasures are so bigoted that they would ratlicr 
starve to death than let the world know the trutli about tlieir 
religion. Perhaps this communication may indirectly be tlie 
means of opening their eyes to a different course. I thank and 
bless you for this hearing. You have ray name." 

Refer to Biographie Universelle for account of Akiba. 

In the work above referred to will be found the historical 
and traditionary account tliat has come down to us concern- 
ing the acknowledgedly learned and distinguished man, 
whose spirit gave that startling communication. If the state- 
ment it contains can be verified, it is very evident that the 
Jewish religion and Scriptures were not a whit less false and 
deceptive than are the Christian religion and Scriptures, 
which have been tacked on to the former by Euscbius and his 

The spirit of Akiba tells us lliat in the beginning of tlie 
Christian era, there was a great rivalry between the priests of 
different nations, as to which one of their religions was tlie 
most ancient one among them. This was the fact then, and it 
is in a measure the fact to-day, so far as tlie antiquity of 
Buddhism and Christianity is concerned. All religions that 
have ever prevailed have been but copies of one original 
religion, more or less varied, to suit the different states of civil- 
ization which they were modified to suit. It was a source of 
mortification for classes of men who claimed to have the only 
truth, in the way of religion that have existed, to find that 
other people had substantially the same religion, and hence 
the rivalry to show which was the oldest and original. Ks- 
pecially has Christianity found itself confronted with this 
{)erplexing difficulty ; for, being the youngest of the modifi- 
cations of the old heathen religions, and having borrowed or 
stolen its every garment from the back of heathen victiuLs, its 
prittstiiood are driven to their wits' end to know how to con- 
ceal that mortifying fact. Especially are they driven to des- 
peration, to show that the Buddhistic tatters, in which their 


boasted, only true religion, is compelled to figure, were not 
stolen and appropriated by tiieir predeeessors dishonestly. In 
order to do tliis, tliey have irrationally sought to show that 
Buddha did not live and teach his religion until six iiundred 
years after the alleged life, sayings and doings of Jesus Christ ; 
and that Buddhism is but a heathen corruption of the religion 
founded by, and in the name of this Jesus Christ. There wns 
a time when the ignorance of Oriental literature made it safe 
for the Christian priesthood to put forth such a falsehood ; but 
what was safe for many hundreds of years, has become fatally 
ruinous to those who had not the discernment to know that 
time would bring out the truth. To have acknowledged that 
the analogies existing between the IJuddiiistic religion and 
Christianity were sufficient to establish the fact that the one 
■was but the corrui)tion of the other, as the Christian priesthood 
have been forced to do, amounts, now, in the light of known 
and indisputable facts, to an acknowledgement that Christi- 
anity is nothing more than a corrupt version of Jiuddliism. 
Buddhism certainly ante-dates Cliristianity by more than a 
thousand years, for Christianity had no existence until the 
beginning of the fourth century. 

Tlie spirit of Akiba tells us that in his time there was no 
learned Jew who did not know that the Jewish religion :is set 
forth in the Old Testament, did not anti-ihite the second cen- 
tury of the Christian era more than about 432 years ; and that 
to disguise that fav-t that hinisrlf and tlie Jewisli priestiiood 
resorted to all kinds of chronological forgeries. Akiba further 
tells us that tlie Jewisli jiriesthood introduced into the (Jld 
Testament the sun worship of Zoroaster, and even (tne of his 
books, the Book of Daniel. He tells us that this Daniel was 
tlie younger Zoroaster, who ligured jus a nuigician at the courts 
of Darius and Cyrus, wiiere he was respected and highly lion- 
ori'd, [and he might have addid, at the courts of Nebuchad- 
nez/ar and Hi^lsha/.zar as well.] Furtlier he tells us, tiiat 
attached to tlie original book of Daniel or ^•^)roast(r. tliere was 
aj)pended a chronological table or almanac; but tliat this talile 
wjm divstroyed by Saadias (Jaon, for fear the Jews would take 
to jistronomy, he claiming that tlie Jews were forbidilen to do 
so by Moses. 

Tlie sj)irit tells us that when he was about twenty years <»f 
age, he kniw Apollonius of Tyana, and that he met him at 

AKIBA. 337 

Smyrna where he listened to his teachings, and became a pros- 
elyte to some extent of his ideas, but not to all of them. This 
is in the highest degree probable, for Apollonius "was in 
Smyrna, teaching his religious and philosophical doctrines 
about the time when Akiba was twenty years of age. He fur- 
ther tells us that when Apollonius delivered his discourses, ;ifc 
that time, that a wondrous transfiguration of his face and fonn 
took place, and so radiant did he bec(mie that the e^c could 
not endure it. There is not a doubt that Apollonius was such a 
medium as Akiba describes him to have been. It was undoubt- 
edly', on account of these outward manifestations of his medi- 
umship, that the influence of Apollonius was so great, widely 
extended, and long continued ; and from this fact, no doubt, 
the same or similar manifestations were attributed to the 
mythical personation of this great and justly renowned heathen 
philosopher and medium, by the Christian priesthood. 

The spirit tells us that in his fruitless search for the Jewish 
myth, Moses, in sj^irit life, he found that under the name of 
Seth, the ancient Chaldeans, and under the name Mo, the 
Moabites, were the people from whom the Jews had received 
their traditions, and that they had been worshipping a prophet 
who never existed. We have no doubt whatever in regard to 
this statement of the sjiirit. We find the word Sheth, the 
equivalent of Seth, treated of as follows in McClintock and 
Strong's Cyclopeedia : 

" In the A. V. of Numbers xxiv., 17, Sheth is rendered as a 
proper name, but there is reason to regard it as an appellation, 
and to translate, instead of, 'the sons of Sheth,' 'tlie sons of 
tumult,' the wild warriors of Moab, for in the parallel passage 
(Jer. vlviii, 45), Shaon, 'tumult' occupies the place of Sheth. 
Hashi takes the word as a proper name, and refers it to Setii 
the Son of Adam; and this seems to have been the view of 
Onkalos, who rendered ' he shall rule all the sons of men.' The 
Jerusalem Targum gives 'all the sons of the ;' the Targum 
of Jonathan ben Uzziel retains the Hebrew word Slieth, and 
explains it 'of the armies of God who were to set themselves in 
battle array against Israel.' " 

There can hardly be any doubt that the whole of the Jewish 
Scriptures were derived from the Chaldeans, if not the Moab- 
ites and Armenians. There is certainly every reason to regard 
the Chaldeans as the sons of Sath, as they no doubt so regarded 
themselves, rather than of Abraham, the undoubted Patriarch 
of the Hindoos, called I-brahm in the original signification of 
that name. 



An Ancient Satirical Writer. 

This spirit was announced by the guide of tlie medium, as 
Lucius Ai)i)uleeiu.-i, who lived in llie hitter half of tlie second 
century. This %\ as a mistake as the communication "will ishow. 

" I WILL KALUTK YOU BY KAYiNCf :— Let US Unite our cftbrts 
to kill that curse of modern times, called Ciiristianity. I may 
introduce myself as a satirical pliilosopher and u follower of 
Lucian. Jf the works of Lucian had not been interfered with, 
tiiere would have been no necessity for tiie spirit communica- 
tions that you are now receivini;. For, in tiie dramatization of 
his great work "Proinetiieus Bouiid,"— Lucian prefaced it by 
expressly saying tliat he drew his material, not only from 
^Ischylus, but from tiie gods of all luitions that he knew of; 
and that he did this bt cause of thesimihaity of their teachings. 
He was also, to a great extent, the writer of the Clospel of Kt. 
Luke, which received his name at the hands of the (Jnostics, 
after liis death. It was the custom in those days, when a man 
died, leaving anonymous writings liehind liim, to give Ids 
name as the author of them. The ideas set forth in the so- 
called New Testament, are founded on what I term the Apol- 
lonian-Mss<.>nian (loctrines — the Kssenes of my time being the 
strictest of the strict, in following the te:ichii>gs of Apollonius 
of Tyana. As for myself, I pinned my faith, or belief, or know- 
ledge upon no man's skirts. I thought for myself, and acted 
accordingly. The only work of mine that has been permitted 
to survive C'liristian vandalism, has bein of the hast use, it 
being notliing more than a kind of satirical jioem called, "The 
(tolden Ass," the materials of which were largely drawn from 
Lucian. Jiut, in two works written in the early part of my 
life at Carthage, and afterwards revised at J{ome, 1 set foith so 
clearly the religious beliefs of my time, that everything that is 
cloudeil and obscured in the teachings concerning the Indian 
and Scandinavian gods, would have been as ai»parent to-day as 
the noonday Sun. Thesi; works were destroyetl by order of 
Constantine. As a spirit I have longsnught an avenue tiirou^jjli 
which I could set these mat ters right before I lie world. 1 wrote 
without prejudice of any kind. I luid that within me which 
was n(<t unlike my control (f this man, (meaning the medium) 
and I was used in writing, as In; is in speaking. [Who was 


tho controlling influence in your case?] He claimed to be the 
Jewish historian Flavius Josephus ; but as a spirit, he tells ine 
he most frequently used one of his disciples in that way. By 
being developed for spirit control, I came to the knowledge 
that I was myself a spirit. But my Spiritualism was of a 
materialistic order. In the books 1 have spoken of, I set forth 
the doctrine that Apollonius of Tyana was a reincarnation of 
Gautama Buddha ; but I have learned diflerently in spirit life. 
Apollonius was simply controlled by Buddha, to keep alive his 
teachings. In the time when I lived, everj' efibrt was made 
by the active followers of Apollonius, to promulgate his teach- 
ings, as they contained all that they thought good and useful 
in all religions and philosophies, then known. Their idea was 
to promulgate a religion of peace among men ; and this was 
most ably forwarded by Potamon, Ammonius Saccas and 
Plotinus. The two last, after my time; I was a contemporary 
of Potamon. I never met him, although I read his doctrines. 
Tiie only improvement that he made upon the teachings of 
Apollonius, was that he adhered more closely to the Platonic 
doctrines than did Apollonius, w-ho leaned more to Pythago- 
reanism. The mythical gods of my time such as Jupiter, Orphe- 
us, Osiris, etc., were but substitutes for Chrishna, Buddha, 
Pythagoras, Hesus, etc., all of them being supposed to be the 
sons of God here upon earth^which meant nothing else than 
that they were mediums for the control of spirits. With the 
most earnest regret that the works of my time had not escaped 
Christian destruction, I will have to give way to others. But 
it seems to me that I am absolutely myself, while controlling 
this medium." 

After the spirit yielded control, the guide of the medium 
stated that Appulceius, as he called him, was born at Carthage, 
but went to Rome, Athens and Alexandria. For account of 
Appuleius, we refer to Chambers' Encyclopaedia and Smith's 
Dictionary of Greek and Roman Biography. 

The spirit tells us that in the two books concerning the 
teachings of religions, he set forth the doctrine that Apollo- 
nius of Tyana was a reincarnation of Gautama Buddha ; but 
as a sjiirit he had learned his mistake, and that Apollonius 
was simply controlled as a medium by Gautama Buddha, to 
keep alive his teachings. We have here the undoubted secret 
of Apollonius's visit to the Wise Men of India, and the dis- 
tinguished honors conferred upon him by the learned followers 
of Gautama Buddha. When we recall the wonderful medium- 
ship of Apollonius, we can well understand the influence he 


would have with those dovout worsliippors of Buddlia, when 
they found hiiu to be the chosen mouthpiece of their divine 
master. We can ahnost picture in our mind the scene that 
attended the outgivings of that venerated spirit througli Ids 
beloved and most favored medium, Apollonius the C'appado- 
cian Cireek. It is to the innnortal honor of those proud and 
supercilious Hindoo priests, that they were willing to accept 
the teachings of the spirit of Buddha in their own most sacred 
retreat, through the mouth of a stranger to their race and 
country, ^uch spiritual tolerance as this should forever stand 
as a mcst worthy example for all time, to all people. 

And now we come to notice a fact, mentioned by Appuleius, 
which furnishes the key to unlock the mysteries that attended 
what has been called the Christianity of the three first centu- 
ries of the prevailing era. He tells us that when he lived, 
every effort was being nuule by the followers of Apollonius to 
l)romulgate his teachings, as they contained all they thought 
good and useful in all religions and i)hiloso2)hies then known. 
He tells us that their idea was to promulgate a religion of 
peace among men, and that Potamon, Ammonius Saccas and 
Plotinus worked grandly for that end. Oh, what a misfortune 
it wr.s that the efl'orts of these great, good and benevolent 
men were neutralized and defeated by the founders of the pre- 
vailing Christian religion ! Appuleius tells us in what resi)ect 
the Eclectic religion of I'otamon difl'ered from the Esseniaii 
religion of Apollonius; and that it was mainly to be seen in 
the greater leaning of the latter to the Pythagorean doctrines, 
while Potamon followed more closely the doctrines of Plato. 
This is beyond all (juestlon the fact, as any one conversant 
with the teachings of the difl'erent philosoi)hic schools of 
(Inece well knf)ws. 

Appuleius tells us that the Creek and Egyptian divinities 
were identical with Chrishna, Hiiddiia, Pythagoras, Jlisus, 
Sic, all of whom were supposed to lie tiie s(»ns of Cod ujion tiic 
earth ; and meant that they were mediums for the control of 
dei)arted si)irits. 


The Famed Buddhistic Reformer.— Miscalled, 
King Asoka. 

" I Greet You, Sir :— I will, in giving this communica- 
tion, speali very slowly-, because I want every sentence I utter 
to tell on behalf of truth. I will begin by saying that the great 
mistake of modern times is, the supposition that Buddhism is 
an offshoot from Brahmanism, and that Buddhism stands in 
the same relation to Brahmanism that Christianity does to 
Judaism. It is true that Guatama Buddha was an Indian 
prince, and also a Brahman, but he was not a reformer of 
Brahmanism. Buddlia, according to his history, whicli was 
extant in my day, Mas born in tlie Isepaul mountains, about 
five hundred and fifty years before my time ; and he began to 
teach a system of spiritual universalism, while Brahmanism 
was essentially a Trinitarian religion. And he further held 
that, as no man brought anj'thing into the world, and could 
take nothing out of it, that if people endeavored at all to live a 
pure life, tliey reached the sphere or heaven of rest suited to 
their individual natures and conditions — all of which doctrines 
you will plainly see in Modern Spiritualism ; whilst the 
Brahman's doctrine was that of caste and of the elect, both in 
this world and in tlie next. But all religions are subject to 
leeclies in the persons of priests ; and these priests, by their 
mistaken zeal and cupidity in regard to this world's goods, 
corrupt and defile all religions. Buddlia's teachings, in their 
earliest form, did not constitute a religion, Tliey constituted 
merely a moral philosopliy. It was because those teachings 
liad been corrupted by the Buddhist priesthood, that I endeav- 
ored, about B. C. 250, to purge Buddhism of its false teachings 
and in some senses of its idolatrous proceedings. It was for 
tliat purpose that I convened the Council of Asoka, a name by 
wiiicii I liave been known ; but it was tlie name of tlie place, 
and not of the man. Tlie only place, in extant works, in which 
my name is mentioned, is in the writings of Abel Ilemusat. 
Mj' riglit name is Ardilua Babekra, but in tlie book to whicli I 
refer, tlie name is given as Ardelos Babeker. I will now speak 


of the Council of Asoka itself, and of its object. This Council 
acted the same part in Buddhism as the Council of Nice did 
aftA.Mward3 in Cliristianity. I designed to discover bytlieaid 
of the priesthood, liow nnich of tlieir teacliings were genuine 
and liow much false, in tlieir accepted Buddhistic hooks. I, as 
a spirit, know tiuit witii the exception of the moral precepts of 
Buddha and Ids parables — called "Illustrations from Nature" 
— that all the remaining Buddhistic writings were by the 
priests, after Buddha's death. Among the Buddhists of Ceylon 
and of the kingdom of Ava, orBirmah, you must look for tlie 
evidence of the truth of wliat I here assert, that is, that the 
rolls and books of reformed Buddhism, founrl among the people 
I have named, are almost a counterpart of your Christian New 
Testament; and more than this, you will tind there, that the 
dresses of the priests of this modern Buddhism are identical 
with the dresses M-orn by the priests of the Catholic Church. 
At the Council of Asoka, there appeared a chief or priest who 
had journeyed in a boat, similar to a Chinese junk, all the way 
from the coast of what you now term Peru, who claimed that 
his ancestor had been sent out as one of the seventy disciples 
of Gautama Buddha, and had planted that religion in the 
country of Peru. There were others at that Council who had 
letters or writings coming down from tlieir ancestors, who liad 
founded the Panch Paiidu. The object of constructing those 
subterranean temples was, that those who did so might be 
secure in the enjoyment of their worship from the surround- 
ing savages. At the temple of Boro Bodo, is evidence of the 
truth of wliat I have .said hero to-day ; but wliieh evidence 
will not bo placed bef(>re the public until the day, which is now 
rapidly approaching, of tho junction of the two worlds, spirit 
and mortal, which desired day no one is lielping to forward 
more rapidly than yourself. Apollonius of Tyaiia received from 
larchus, the Ileformed Buddhistic Testament, and that Testa- 
ment was the one that has been followed by Christians, they 
altering it to suit themselves. But Christian scholars are doing 
everytliiiig they can to prove that Buddiiism is later than 
Christianity. Thanks to the great architectural works of our 
ancestors we have at our command that which will ever eon found 
them. We had at that Council of Asoka, what Apollonius 
(called ,St. Paul by the Christians) descril)es as a Pentacostal 
sliower. This, in fact, took place at Asoka. The liillions of 
Buddhistic spirits who congregatecl about this Council were so 
glad that their religion was about to be purged of its corruptions 
and i)erversions, that they caused the most wonderful manifes- 
tations of their presence, at that time and place. In conclusion 
1 would say, for the many Buddhistic priests who were at the 


Council of Asoka, from the Geez country in Africa, that they 
chiimed that the oldest stone works on this planet are to be 
found in the ruins throughout Abyssinia, Nubia and Kordofan ; 
and that tiie oldest civilized inhabitanss of tliose countries 
worshipped the Sun. And their signs can be interpreted, using 
tiie sun and its movements as the explanatory key. They want 
tliis claim inquired into, and promise to aid in the search to 
timt end. They claim that any experienced archaeologist can 
easily prove tiie facts to be as stated, by examining the still 
existing ruins of those countries." [Where was Asoka, at 
which the Council was held, located?] " It was very near to 
Bombay I will only add that many of the priests who 
attended the Council of Asoka, assembled previously at Singa- 
I^oor, and came thence to the Council." 

It is rarely indeed that a communication has been given that 
has been of equal interest and importance to the one by Ardilua 
Babekra. We refer our readers to Mtijor Alexander Cunning- 
ham's most interesting and valuable work, "Tiio Bhilsa Topes, 
or Buddhists Monuments of Central India," London, 1854, 
(chapter viii, page 87), for a full account of the ruler who has 
been regarded in history as Asoka, King of Mahada. 

This spirit seems to have fully appreciated the importance of 
Ills communication, when he said in opening his remarks, "I 
want every sentence I utter to tell on behalf of truth." His 
very first statement is not only undoubtedly true, but of inap- 
preciable importance to those who want to know the real origin 
and nature of the greatly misunderstood Buddhistic religion. 
He says : "I will begin by saying that the great mistake of 
modern times is, the supposition that Buddhism is an offshoot 
from Brahmanism, and that Buddhism stands in the same 
relation to Brahmanism that Christianity does to Judaism. It 
is true that Gautama Buddha was an Indian prince, and also a 
Brahman, but he was not a reformer of Brahmanism." This is 
so directly in opposition to what is the common opinion of 
Orientalists, that it comes upon us with startling force ; and 
yet, there is so much to support and sustain it, in Brahmanical 
and Buddhistic literature, that it seems like an axiomatic 
truth. The spirit then goes on to define what was the funda- 
mental difference between Buddhism and Brahmanism. He 
settles the fact that Buddha did not live in the sixth century 
of the current era, but nearly eight hundred j-ears before the 
supposed birth of Jesus Ciirist. He says that at that early 
uge, Buddha began to teach a Spiritual Universalism, while 


Brahmaiiism was essentially a Trinitarian religion. By this 
we understand the spirit to mean that Brahmanisni was u 
formulated, creedalized, .sacerdotalism, wiiiie Buddhism was 
what Modern S[)iritualism is to-day, an unformulated, nncreed- 
alizeil, njoral and spiritual teacliini,' Tiiis is made very plain 
l>3- wiiat the spirit adds on that point. Hesays: "He [Buddha] 
hel<l that as no man brougiit anythinj; into the world, and 
eould take notliing out of it, that if people endeavored at all to 
live a pure life, tliey reached the sphere or heaven of rest 
suited to tlieir individual natures and conditions." Tliis, as the 
spirit so emphatically says, was identical with Modern Spirit- 
ualism. But here lie declares the great essential difference 
between Brahmanism and IJuddhism. He says that instead of 
being a religion, it was a moral code, in tiie blessings of which, 
all mankind could participate, by practicing of virtue, as 
Buddiia tauglit it ; and that the great doctrine of Braiimanism 
was that of cast and of the elect or cl»o>en few, both as related 
to this world and the next. Here was begun a struggle not 
uidikc tliat which is going on to-day between Spiritual Univer. 
salism and the creedalized Christian sectarianism of tiie various 
churches. We question very much whether the most skilful 
critics of our time could have more distinctly and concisely 
stated tlie relative positions of Brahmanism and Buddhism, 
than tiie spirit of this Indian king did through the lips of the 
unlearni'd medium. 

But iierewecome to tlie knowledge of the real object that 
tlie king of Maghada had in view, and wiiicli he seems to have 
accomplislied to a surprising extent. He tells us that "all 
religions are subject to keelus in tiie person of priests, and that 
these priests, by their mistaken zeal, and cupidity in regard to 
this world's goods, corrupt and deliie all religions," wliieli is 
true. He tells timt "Buddlia's teachings, in tiieir earliest form, 
did not constitute a religion, tiiey constituted merely a moral 
pliilosophy." Tills was undoubtedly the fact, and would liuve 
continued so, if tiie popularity of Buddha's spiritual teachings 
liad not appealed to tlie cupidity of politic Braliman priests, 
wlio saw it tlieir interest to attacli themselves to, and to .saeer- 
dottilize the beneficent teachings of llie good and l)enevolent 
(iu:itama Buddha. It is this same onli-nl tliroiigli whieli 
Modern Spiritualism will Ikivc- to p:iss, ;is soon as it attains a 
hold on tlie popular mind whicli it is rapidly doing. The 


friends of Spiritualism will do well to remember the fate that 
befell this ancient Spiritual movement, at the hands of trained 
and unscrupulous priests. Set your faces as a Mall of adamant 
against everything of an ecclesiasticising, sectarianizing, or 
sacerdotalizing tendency in Modern Spiritualism, for therein 
lies its safety and its utility to the human race. 

The spirit of this Indian king tells us that about B. C. 250, 
finding that the teacliings of Buddha had been corrupted by 
tlie priesthood, who had fastened themselves upon it, besought 
to bring Buddhism back to its primitive simplicity and purity, 
and that it was for that purpose he convened the Council of 
Asoka. And here we have one of the most surprising 
disclosures that we have met with in all our varied and exten- 
sive spiritual experiences. The spirit tells us that his name 
was not Asoka, as has been generally supposed and believed ; 
but that Asoka was the name of the place at which the Council 
was held that was convened by him. He tells us that his 
name was Ardilua Babekra. He further tells us that if anj'- 
where mentioned, his name slightly modified will be found in 
the writings of Abel Remusat, wliere it is given as Ardelos 

The spirit of Ardilua Babekra says that according to the 
history of Buddha, extant in his time, BudJha was born five 
hundred and fifty years before him, or in the 9th century B. C. 
The facts set forth by Major Cunningham absolutely confirms 
the statement that the teachings of Buddlia were not a religion, 
but a system of moral philosophy, and that it had been perverted 
by priestly interests fi'oni its original object. It was to place it 
again in its original position that Babekra convoked the Council 
of Asoka, andbroke up the sacerdotal administration of Buddli- 
ism. It appears that so beset was he in effecting this object, 
that in inscribing the moral edicts of his reign, he says 
nothing about Buddha as a god or man, but substitutes the 
word " Dharma," especially meaning "Virtue" as the great 
aim and object of Hindoo veneration aud obedience. Asoka 
regarded Buddha as not only the great teacher of virtue, but as 
the embodiment of all virtue or etliics, and so designated Iiim as 
Dharma, tlie humanteacherof and embodimentof virtue, rather 
than Buddlia, the divine embodiment of wisdom, as the priests 
taught the people to regard liim. Tlie edicts attributed to the 
king of Mughada, do not euianate from the priesthood, but 


from the civil department of tlio state, as is evident from the 
careful manner in wiiicli everytliing of a sectarian orsacerdotal 
nature is excluded from these edicts. Indeed we are amazed 
when we see how fully this communication is confirmed by the 
collateral facts that in any way relate to tlie matters of whicli 
this great Indian ruler speaks. He was undoubtedly a Spirit- 
ualistic Universalist, and so detested the BraliMianical theory 
of special election and reprobation, tliat he seems to have been 
unwilling to tolerate anything tliat had the appearance of 
priestcraft. What Ardilua Babekra undertook to forever 
destroy througli the Council of Asoka, Constantino the Great^ 
six hundred years later later, souglit to revive and perpetuate 
througli tlie Council of Nice. As to the respective merits of 
these Indian and Iloman rulers, it is hardly worth while to 
inquire. Tlie heathen ruler stands forth as a radiant sun, when 
compared with the Christian saint. As to Asoka being the 
name of a place we have no certain means of knowing beyond 
tlie fact that it is connected witli the great council of Buddliist 
priests held in India about B. C. 2j0-241. Asoka is certainly 
known to bo the name of a flowering tree indigenous to India 
and is infinitely more likely to have given its name to a place 
than to a king. It is admitted tiiat the name Asoka, no wiiere 
cliaracterizes tiio king in tl>e inscribed edicts of tliat reign, tlio 
king being therein designated as " Priyadarsi, tlio beloved of 
the Devas," (or beloved of the Gods). It is therefore almost 
certain that the spirit tells what is true when ho says Asoka 
was not his name and Ardilua Babekra was. The spirit tells us 
that with the exception of what ho calls " The Moral rrecej)ts or 
Illustrations from Nature," Buddha left no books behind him ; 
and that all the other books attributed to him were the work of 
j)riests, in which Deva Budliisatoua, whose communication is 
given on page 4S, seems to have had the greatest and most in- 
fiuential part. There is especial significance in the state- 
ment of Babekra, that the reformed Buddhism of his time, will 
be found in Ceylon and Burmah, as it was in that direction 
esj)ecially, that the reformations instituted by Babekra, took 
root and nourished ; and especially significant is the spirit 
mention of the close similarity between the sacred Buddhistic 
writings of those countries, antl the .so-called Cliristian CJospels. 
The spirit tells he had among those who came to the Council 
of Asoka, a jtriest from the Buddhists of Peru, those from 


among the direct descendants of the constructors of the cave 
temples of the Panch Pandu, and from Ethiopia in Africa. 
We are told that at the temple of Boro Bodo, in Java, revela- 
tions are to be made which will confirm the truth of all that 
this spirit has stated, but it will not be given to mankind, 
until the day when the two worlds shall be united, which he 
predicts will soon occur. As to this great spirit's statement, 
that we are prominently helping to bring that day about, we 
can only say we will never do a tithe to accomplish that end 
which our soul desires to do. 

Babekra tells us that Apollonius receired from larchus, the 
chief of the Wise Men of India, the reformed Buddhist Testa- 
ment, which he, Apollonius, altered, and which has been 
followed by Christians. This is being demonstrated conclu- 
sively by an array of facts which admit of no dispute. 

That gathering at Asoka, was perhaps, the greatest spiritual 
circle that was ever assembled on the earth, being composed of 
one thousand or more fully developed and acknowledged 
spiritual mediums, for every Buddhist priest was required to 
pass the test of mediumship. That there should have been a 
Pentacostal shower of spirit impartation was natural, but that 
we should have the long concealed fact that the pentacostal 
gust took place at Asoka in India, and not at Jerusalem, made 
known from the spirit world, is certainly a curious coincident, 
to say the least. The spirit undoubtedly refers to the following 
portion of the New Testament. (Acts ii, 1.) 

" And when the day of Pentacost was fully come they " (the 
apostles I " were all with one accord, in one place. 

" Suddenly there came a sound from heaven as of a rushing 
mighty wind, and it filled all the house where they were sitting. 

" And there appeared unto them cloven tongues of fire, and 
t sat upon each of them. 

"And they were all filled with the Holy Ghost, and began 
to speak with other tongues, as the spirit gave them utterance." 

We find this in Acts, but the spirit tells it was also in the 
writings of Apollonius, from which the writer of Acts obtained 
it. It is an admitted fact that the Book of Acts was the last 
book of the Christian Scriptures written, and is made up of 
<)dds and ends thrown together, to account for the connection 
of the writings or epistles of the Apostle Paul with the 
Christian Gospels. As Apollonius of Tyana was beyond all 


question, the author of the Epistles attributed to St. Paul, it 
was no doubt from some of liis lost and destroyed writings tliat 
most of t lie Acts was compiled. Tiiat there should have been 
such a rushing storm or " holy gust," and spiritual fire at the 
Spiritualist Council of Asoka was very natural, but that any 
such event took place at .Jerusalem, there is no evidence what- 
ever. The Book of Acts is the work of an unknown author 
who did not dare to refer to a single authority to show the 
truth of any of his narrated events. 

The testimony of the spirit as to the claim of the Gees 
Buddhists, that the oldest proofs of civilization are to be found 
in Nubia and Kordofan, is in accord with the testimony of 
several other spirits who naturally knew the truth of what 
they said. 

But the extreme length of this review of the matters relating 
to the great Indian reformer, forbids that we should prolong 
it. We must, therefore, reluctantly close it at this point, 
leaving much unsaid that we ought to saj' if time and space 


J^abba Joseph of Joseph the Blind. 

" I will salute you by saying : Tliere is no God we can serve 
tliat will do us as much good as the truth. I am claimed to 
have been tlie writer of the Ketubim, called by others the 
Hagiographa. I was at the head of the school of Sora, in the 
tliird century. I was not the transcriber of either of the classes 
of writings mentioned. They were put into their present sliape, 
in tlie ninth century, by a Greeii Jew named Georgius. 
Whether you will be able to corroborate this I cannot say. 
But I did put in shape the Jewish writings of the Minor 
Prophets. I also wrote a great deal upon the teachings of 
Gamaliel ; but the real Jewish records, before the time of Ezra 
the scribe, are all plagiarized from ancient sacred Armenian 
writings. The whole of the Pentateuch really belongs to the 
time of an Armenian king, who was contemporary with 
Psammeticus the Egyptian, and was extant in my day. By 
this I mean that these Armenian writings were in the library 
of the academy at the head of which I was. The actual writ- 
ings and teachings of Gamaliel have been very much tam- 
pered with by Christians, and this was known in after times, 
as shown in the wi'itings of Moses of Chorene, who is claimed 
to have embraced the Christian religion, but who in reality 
was an Ebionite follower of Krishna, (as the name was spelled 
in Armenian) ; and wiien you read about Josephus having been 
an Ebionite Christian, you must understand it to mean the 
same as when the term was applied to Moses of Chorene. I 
think that the most that I have said here to-day can be cor- 
roboi'ated by that celebrated Armenian spirit, Haico, who has 
communicated with you before. I mean corroborated by the 
liistory of Haico. The Ebionites of the time of Gamaliel and 
Josephus were all tainted with Gymnosophism. They were 
Jews who had become acquainted with that Indian philoso- 
l)hy through Apollonius of Tyana. It has been one of my 
most imperative obligations as a spirit, in conjunction with 
many spirits of the sixth century to bring to light the Arme- 
nian, Pythagorean, Judean, Gnostic and Eclectic systems, the 
writings, concerning whicli, are sufficiently extant to over- 
throw the purpose of the Christian priesthood to conceal or 
destroy them. I will be with you, with all my spirit power, to 
crush this gigantic superstition — Christianity. I was known as 
Rabba Joseph, sometimes called the Blind." 


The spirit guide of the medium remarked that this spirit 
must have been a Gymuosophist himself, as he eanie almost 
naked. We have been unable to find any historical reference 
to such a person as Rabba Joseph or Joseph the Blind, of the 
third century, and yet Ave cannot divest ourself of the inclina- 
tion to regard the communication as genuine and true. The 
spirit who gave it was thoroughly informed upon many points 
of history on which he has touched, and we eamiot conceive 
what motive any si)irit could have in deceitfully inventing it. 
The spirit sets out by saying that he has been supposed to liave 
written the Ketubim, called by others the Hagiographa ; and 
saj's he did not, but that he did transcribe the Minor Prophets. 
He supposes that the former writings were put in their present 
shape by a Greek Jew, in the i)th century, named fUorgius, 
And further says he was at the head of the Academy of Sora, 
in the third century. Wluit was the Pithool of 8ora ? AVe copy 
what is said of it in McClintock and Strong's Cyclopedia, 
under the head " Schools." 

*'Sora, called also Matta ZSIcchassia, a town on the Euphra- 
tes, al)out twenty-two parasangs south of IMimbaditha, is famous 
in Jewisii history as the seat of a renowned academy, which 
was inaugurated A. 1). 2]i\ by Abba Areka, more commonly 
known by his scholastic title of Rab. Rab died in217atSorrt 
wheri' for tweiity-eiglit years lie had presided over the Soranic 
school, remarkable for tlie pleasantness of its site and accom- 
modations, and numliering at times, from a thousand to twelve 
hundred students. Rab's successor in Sora was R. Huna, 
(born about 212; died in 2i»7), a distinguished scholar of Jiab's. 
His learning contributed to sustain the reputation of the 
school, which could, under him, yet number eight hundred 
students. After an administration of forty years JTuiia died, 
and the rectorship was titled by Jeluuiah, bar Jeclies kel, who 
died in 2'J!*." 

We can find no historical reference to this personage in any 
of the biographical collections, and are inclined to think tii.-it 
the spirit who gives his name as Rabba Joseph is this Rabba 
Jehudah. Why there should be this variation in the name, 
we know not. If this conjecture is correct, it is more than 
likely that he transcribed tlie Elinor Proi)hets, be was also 
supposed to have t ranscril)ed the Ketubim or Hagiograpiia. 
Wiiat were the latter? We give the definition of the term 
from the .American Cyclopiedia : 


"Hagiographa (Greek agios sacred, and graphein, to write), 
or Holy Writings, (^in Hebrew Ketubim, writings), the name 
given by the Jews to their tiiird division of the Old Testament 
Scriptures. There are various suppositions concerning the 
earliest arrangement of this division by the Jews, founded on 
contradictory statements, in Josephus, Philo, Jerome, the Tal- 
mud, &c., including a passage of Luke, (^xxiv, 44): 'the 
things written in the law of Moses, and in the prophets, and 
in the psalms.' According to the arrangements now general 
among the Jews, the Hagiographa includes three divisions : 
1. — The Psalms, Proverbs, and Job. 2. — The Songs of Songs, 
Ruth, Lamentations, Ecclesiastes, and Esther. 3. — Daniel, 
Ezra, Nehemiah, and the Chronicles. These books received 
filename of 'Hagiographa' or 'Holy Writings,' because, 
though not written by Moses, many of the prophets, strictly 
so-called, were nevertheless regarded as inspired." 

As to which were the Major and which the Minor Prophets, 
we cite McClintock's and Strong's Cyclopaedia : 

" We have in the Old Testament sixteen prophets ; that is 
four greater and twelve lesser prophets. The four greater 
prophets are Isaiah, Jeremiah, Ezekiel, and Daniel. The Jews 
do not properly place Daniel among the prophets, because 
(they say) he lived in the splendor of temporal dignities, and 
led a kind of life different from other prophets. The twelve 
lesser prophets are Hosea, Joel, Amos, Obadiah, Jonah, Mi- 
cah, Nahum, Habakkuk, Zephania, Haggai, Zechariah and 

W^e may therefore fairly conclude that the spirit of Rabba 
Joseph not otily knew what he was saying, but that he spoke 
the truth. He says he did translate the Minor or Lesser 
Prophets, but not the Hagiographa. As head of the Academy 
of Sora, nothing was more probable than he should have done 
so. He also tells us that he wrote a great deal upon the teach- 
ings of Gamaliel. This he certainly would have done as the 
head of the School of Sora. Gamaliel was a learned doctor of the 
law, a Pharisee, and member of the Sanhedrim of the Jews. 
He was grandson of Hillel, the renowned teacher of tlie 
Mishna. He held a seat, and probably the presidency, in the 
Sanhedrim, during the reigns of Tiberius, Caligula, and Clau- 
dius, being succeeded by his son Simeon. He was the au- 
thor of many religious and civil reforms, and remarkable 
for humanity, charity and tolerance. He was the first 
to be distinguished by the title Rabban (our master). 


The respect with which liis opinions are always quoted by the 
Ilabbies is irreconcilable with tlie tradition that he was con- 
verted to Christianity. It was the writings of this learned 
Jewish teacher upon Mhich the spirit says he wrote. That 
none of the writin<?sof llabba Joseph have come down to us, 
except in the Minor I'rophets, should surprise no one ; for 
luirdly anything that could throw light uj)on the origin of the 
Jewish scri})tures has been spareil, either by the Jews or by 
the C'iiristians. 

liut we are now called to notice a statement, which if true, 
will necessitate a modification of the connnonly sup])()sed 
origin of the Jewish scriptiu'cs. The spirit says, that the 
Jewish records, before the time of Ezra the Scribe, are all 
j)lagiari7X'd from ancient sacred Armenian writings; and that 
the whole of the Pentateuch really belongs to the time of an 
Armenian king, who was a contemporary of Psammeticus the 
Egyptian, and was extant, and in the library of the Acad- 
emy of Sora in the 3d century. Psammeticus was king of 
]']gyi)t about 15. (". (!70, and the Armenian King who was con- 
temporary with him was perhaps his predecessor of Haikak 
II., who lived from 007 to 5W) ]J. ('. His name we cannot fix. 
lUit the king referred to may be Haikak II., himself; for it is 
historically stated Haikak 11., joined Nebuchadnezzar in his 
exi)edition against the Jews, and brought into Armenia a Jew- 
ish noble named Sluunbat with his family. From this .Sham- 
bat descended the Armenian royal family of the Hagratides or 
]?agradites, some of whom still hold high oJllces in Pussia." 
It will thus 1h' seen that there was an intimate and inlluential 
connection between tlie Jews and the Armenians, just about 
the time that the Jewish Scriptures were first i)ublislu'd, that 
is P. ('. 150. It wouhl tlierefore seem that the Armenian j»eo- 
])U' were older as a nation than the Assyrians, and as the spii-it 
of Haico testilii'd, they had a mueh more aneient literature. 

The si)irit of Kabba Josi'ph tells us that the writings and 
teachings of ( ianialiel have been very much lami)ered with by 
Christians; and that this was shown in after times in tiie 
writings of Moses of Chorene, who is claimed to have been a 
Christian, but \\lii> was in fact an Ebionile follower of Krish- 
na, and wIh'U you read about Josephus having been an Kliion- 
ite ( 'liri.--tiaii, you inn>t understand it to mean the same lus 
when tiie term was apjijied to Moses of Chorene. lM>r the first 


time since the Christian priesthood gained an ascendency over 
tlie learning of the worhl, more than thirteen liun(h-ed years 
ago, lias a ray of light been thrown upon tlie nature of the 
Ebionite religion. In their efforts to conceal tlie fact that the 
Ebionites were woi-sliii)pers of the Hindoo Saviour, Krislina, 
and not of Jesus Clirist, everytliing relating to them as ti sc^ci. 
has been thrown into the greatest confusion. But now that a 
thoroughly informed Jewish spirit returns and testifies to V.\i\i 
fact, all confusion and difficulty disappears ; and the orrone- 
ousness of the Christian statements regarding tliem becomes 
plain and unquestionable. The most condensed, yet, at the 
same time, comprehensive account of the Ebionites, we find in 
Chambers' Encyclopaedia. It is as follows: 

" Ebionites (Heb. ebion, poor), a name probably given origi- 
nally by tlie iiierarchical party among the Jews, to those of 
their countrymen who professed the Christian faith, and who 
generally belonged to the poorer and more ignorant class; 
(John, chap, vii, 48, 49). Subse(iuently, it would seem, the 
Gentile Christians, mIio were ignorant of Hebrew, employed 
it in a distinctive sense to designate their Jewish co-religion- 
ists, who, in addition to their belief of Christianity, observed 
the Mosaic law. Irenfeus is the first writer who makes use of 
the name. It is highly probable that the Ebionites first be- 
came an organized body or sect, at Pella, a city in Pera>a, on 
the eastern side of the Jordan, whither they had betaken 
themselves on the breaking out of tlie Roman-Jewish war in 
the time of Hadrian. Here, indeed, a strictly Jewish-Christian 
churcli continued to exist down to the fifth century. Among 
the Ebionites, however, there was by no means a unanimity 
of religious feeling, or uniformity of opinion. Two great 
divergent parties are clearly recognizable — tlie Ebionites proper 
and the Ebionitic Nazarenes. The former were little different 
from Jews ; their conceptions of the Saviour were meager and 
unspiritual. They believed that Jesus was simply a man dis- 
tinguished above all others for legal piety — pre-eminently a 
Jew, and selected as the Messiah because of his superior Juda- 
ism. Of coui-se they denied bis supernatural birth, yet not ids 
resurrection; for 'they lived in expectation of his speedy 
return to restore the city of God tJerusalem), and to re-estab- 
lish the theocracy there in surpassing splendor.' — Xeander. 
They were the genuine descendants of those Judaiscis who 
plagued the church in the time of the Apostle Paul. The 
Ebionite Nazarenes, on the other hand, who at the close of the 
fourth century seem to have dwelt chiefiy about Jiercea in 


lower Syria, but at an earlier period may have been more 
widely diffused were Jewisli Christians, in tlie better sense of 
the term. They conceived it to bo their own duty still to cir- 
einneise, keep the Sabbatii, &c. , but they had no wish to 
ini]>()se tiie ])eeuliarites of Judaism on the (Jentilo Cliristiaiis. 
'riu'v di<l not believe that Ciiristianity was merely a jj^lorihca- 
lion of Judaism, but a new life come into tiie worltl, in 
wldch tlie Centiles might at once participate, witiiout inulcr- 
going a JSIosaic ordeal. I^iko the stricter Ebionites, they used 
a CiDspel of Matthew ; but it contained what the other did 
not — an account of the suixM'natiu'al conception and birth of 
the Saviour. According to Neander, who has very thoroughly 
investigated the question, tliero were a great many varieties 
of opinion among tiie Ebionites, springing out of the difler- 
ences alx)ve spoken of, which it would be tedious to record. It 
issufflcient to say that Essenisni modilied Ebionism greatly, 
througii tlie introduction of a Jewish mysticism, which recog- 
nized in Moses and Christ an inward indeiitity of doctrines, 
and regarded them as revealersof the ' prinuil religion,' whose 
teaching, however, ha<l been sadly corrupted. It is ex- 
tremely probable that an Essenic P^bionite wrotethe Clementine 

NV(; nuiy liore reach .several rational conclusions. 1st. That 
the Ebionites Avero in no otiier sense Christians, except 
that they regarded the Hindoo Krishna witii religious ven- 
eration. Tliis. is made very apparent by the admission that 
Essenism "modided greatly" Ebionism. lObionism was mani- 
festly only a juodilied (Jymnosophism oldir than the Na/.arito 
or Na/arcne, and the subsequent Esscnian niodilicat ion of 
Ebionism. 2d. We may rationally conclude that the Ebionites, 
the Na/arites and the Esseiies were but (ira'cised versions of 
the (Jymnosophism of India, and had nothing whatever to do 
with Jesus Christ or Ciiristianity. 8rd. We may conclude! 
that the priestly foundi-rs of Christianity could not avoid the 
necessity of claiming the Ebionites, the Nazarites and the 
Essenes as Christians, because tliey were the only persoi;s in 
existence who during the lirst one hmnired and lifty yi ars of 
tlu' Christian era, coiihl with any show of excuse or reason Ic 
called Cliristians ; and they wi' re no better off when foiMiie 
next one hundred ami fifty years they weri' conipellid to 
recognize the Cnostie and I'^clcctic philosophies as ( iirislian 
heresits. W'liat has since been calUtl orliiodnx Ciiristianity 
had no I'xistence until tin.- time of Ivi: cbiiis (^f (a sare a, in the 


forepart of the fourth century. 4th. We may conclude that 
the Ebionites were not Christians, but followers of the Hin- 
doo teachings attributed to Krislma, tlie incarnation of the 
spirit Brahma, the Hindoo Saviour of men. It is just this that 
the testimony of Ilabba Joseph shows. He says the Ebionites 
of the time of Gamaliel and Josephus were all tainted with 
Gymuosopliism. They were Jews who had become acquainted 
with the Indian philosophy, tlirough Apollonius of Tyana. 
We hope yet to be able to find some direct reference to Rabba 
Joseph, or Joseph the Blind. 

The spirit says that he has felt it his duty in connection 
with many spirits of the sixth century, to bring to light the 
Armenian, Pythagorean, Judean, Gnostic and Eclectic sys- 
tems, the writings concerning which are sufficiently extant to 
overthrow the scheme of tlie Christian priests to conceal or 
destroy them. From which we infer that it was in the sixtli 
century that the wholesale destruction of tlie literature of the 
philosophies named was entered upon ; and further, that those 
who Avere engaged in that destruction ^re yet to testify in cor- 
roboration of what spirit Rabba Joseph had said. 


The Learned Moorish Jew. 

" Peace be with you : — My teacher in the mortal life was 
a follower of the Alexandrian or Aristotelian philosophic prin- 
ciples. His name was Averi'oes. I became deeply interested in 
wliat he sliowed to me in writings tliat were then extant. Jkit 
owing to the fanaticisms of my countrymen who were Moliam- 
medaus, I was obliged to disguise my real views tlirough life. 
In reality I was a follower of Aristotleand Apollonius of Tyana. 
There were two Apollonian systems ; one that passed toward 
the East, and the other toward tlie West. The Western system 
passed through the hands of Potamon, Ammonius Saccas, 
Plotinus and other men of that school. It was a strange posi- 
tion that I occupied — an Eclectic philosopher in a jMohamme- 
dan country. But my school was private. Our investigations 
had to be carried on very much as your investigations of Spirit- 
ualism are carried on now, in private apartments of our own. 


In Cordova, in my time, about A. D, 1200, our investigation of 
alchemy and science, althougii not interfered witl» by tlie 
government, could not be openly exposed. Tliere is one i)oint 
on wliich I want to enligliten you. There are thousands of 
spirits wlu) would kill me tliis instant if tliry could j)revent 
wliat I am about to tell you. It is this. The Augian Codex, 
winch is dainu'd to have l)een written in the 9tli century, and 
winch is now in tlie Cambridge I>il)rary, afTords the clearest 
and most positive proofs that Apollonius was St. Paul. Another 
thing I want to tell you is, that tlie Alexandrian (*odex was 
well known and read among the Moors of my time, and was 
believed by many of them. That will have to close my com- 

Refer to Chambers' Eucyclopa?dia for account of Moses 

The spirit of this learned Jewish Spiritualist returned, 
and under themost adverse circumstances, succeeded in giving 
that most valuable connmniication. That the spirit knew 
whereof he testified is evident, and hence the vast importance 
of his testimony'. He tells us that his teacher was A verroes, 
and that he became deeply interested in what his nuister 
showed him in writings that were then extant. Now, if we 
know who Averroes is, we may have some idea of what it was 
lie pointed out to Maimonides which so interested him. For 
account of Averroes we refer to American Cyclopsedia. 

In the work above referred to may be found a historical 
account of this distinguished man under whose instruction 
Maimonides Itecame actiuainted with the (Jreek philosophical 
.systems, and laid the foundation of that vast knowledge whidi 
lie displayed in his later life and labors. We are led to infer 
from the testimony of tlii' spirit, that Averroes, in professing 
the Aristotelian i)hilosoj)hy, did so to disguise his still stronger 
attraction to the pliiIosoj)liical system of Apollonius of Tyaiia. 
This was the course taken in Italy some two hundred and lifty 
years later, by (Jeorgius (Jemistus and Cosmo de Medici ; and 
there is no reason to believe that the latter adopted that course 
from the exaiin)le of Averroes and Maimonidi^s. That all four 
of thes<' distinguished men were conversant with the philoso- 
jihy of Aiiolloiiius of Tyana there can be little <loubt, and tluy 
knew and understood its true relation to what was called 
The spirit tells us what is undoubtedly true, but what has 


not been known for several centuries ; that is, that there were 
two Apollonian systems, one of which took root in the East, 
the other in tlie West ; and that the Western system was mod- 
ified by Potamon, Ammonius Saccas, Plotinus, and otliers of 
the Alexandrian school. The natural inference is, that the 
Apollonian system of the East was more nearly what Apollo- 
nius taught. It was no doubt owing to that divergence in the 
respective Apollonian systems that ever since it has been im- 
possible to reconcile the Greek Catholic and Roman Catholic 
churches, and unite them under one theological system. Mai- 
monides, as a spirit, tells ns that he Avas an adherent of the 
Western Apollonian system, or that sj'stem that underwent 
the Eclectic modifications of the Alexandrian school. He states 
that he taught the Apollonian-Eclectic doctrines privately, as 
the Mohammedans were at that time very intolerant toward 
the people of other religions, in Spain. He compares his school 
to our spiritual circles. While the philosoiihy of Aristotle 
served to conceal tlie Apollonian doctrines, alchemy and sci- 
ence served as an excuse for the experimental investigations of 
spiritual phenomena by Maimonides and his followers. 

That Maimonides was a Spiritualist is evident from the 
whole tenor of his literary labors, in the direction of spiritual- 
izing Judaism. That the Jews should have come to regard 
Maimonides as second only to Moses, the great law-giver of 
the Jews, shows how nearly Maimonides came to leading the 
Jews from dead materialism into the living light of spiritual 
truth. Tliat Maimonides should have endeavored to explain 
by the light of reason, the Bible, and all its written as well as 
implied precepts ; and that he asserted tliat all alleged mira- 
cles, whether Jevrish or Christian, could not have been wrought 
in opposition to the physical and everlasting laws of nature ; 
sliow how fully he had attained a position not a whit behind 
the most advanced Spiritualists of to-day. We ask the reader 
to re-read and ponder upon the account of the religious and 
philcsophical views of Maimonides, as given in Cliambers' 
Encyclopaedia, if tliey want to know M'hat tlie most advanced 
spiritual pliilosopliy embraces. We are simply amazed to see 
how, under the disadvantages which then prevailed, Maimon- 
ides should have taken a position more tlian seven luindred 
years in advance of his time. But for the return of his spirit, 
tliis most interesting fact would never perhaps liave been 


known to mortals. The spirit then tells us that there were 
thoui^ands of spirits who would destroy him, if })ossihk', to 
prevent him testifying to the one faet that seems to have been 
liis main olyect in returning, and that one fact nothing less 
than that "the Augian Codex affords the clearest and most 
absolute proofs that ApoUonius was St. Paul." In relation to 
the Augian ("odex we refer to MeClintock and Strong's Cyclo 
j^H'diaof Biblical Literature. 

Tlie spirit tells us that the Alexandrian Codex was well 
known and read among tlie Moors of his time, and was believed 
by many of them. If this was the fact, as we have no doubt 
it was, it only shows that it was regarded by the Arabian 
Moors, as an Eastern and not a Judean production. Thus do 
the facts accumulate, all pointing to the Apollonian origin of 
the " Holy Scriptures," as they are called. But we must here 
rest for the present. Words, however, fail to exj)ress the aston- 
ishment we feel at these spirit revelations of long concealed 
and important historical facts. 


The Greek Secretary of Belisarius. 

" I onEET YOU, Piu : — My name when on earth was Proco- 
pius. 1 was the Greek secretary of JJelisarius. The principal 
jK'riod of my life was, from A. J). o.">4 to 5(m. I wrote a history 
of the emperor Justinian, and this is the only ])art of my writ- 
ings that has not been <'oncealed or destroyed. But I also 
wrote on many religious toi>ics. I was a follower of the em- 
peror Julian, tiiat is I was a Pythagorean or IMatonist, those 
two systems of j)hil()soi)hy being nearly the same. 1 did not 
feel inclined to embrace either of the other religions of my 
time. Tiiere were none that seemed .so sensible as the writings 
of Pytlii'.goras and Plato. I tiiink th<« Kciecties by tlieir 
amalgamation of religious and pliilosophical doctrines, ruined 
the beauty of the text of Plato. 1 had no sympatliy witli 
eitiier of the parties in the contention that was carried on I>y 
Kus»i>ius Pam])hilus and others of the disputants of that and 
snbs((|Ueut times. The Krishna of India wliich had been 
woi>liippcd iufore the lime of Kiistbiiis, was a l)la<'k man, 
antl il \va.- 10iisrl)ius who ciiangid iiim into a .b\v instead of a 


Hindoo. He thought that more followers could be obtained 
for a white Christ than for a Hindoo one. But prior to that 
time, in all the temples erected for the worship of Krishna, he 
was represented as a Hindoo. The words put into the mouth 
of Julian in relation to deifying the Judean Saviour, in his 
dying hour, are not true in any sense whatever. He defied all 
tiie gods. He was in fact a Deist or believer in one overruling 
power, or God. But in my time gods were not looked upon a.s 
spirits. The god idea meant something great — immeasurable ; 
something that mortals could not comprehend, and with whom 
only spirits could converse with, i knew that mortals could 
converse with spirits. I conversed with them myself, when in 
the mortal form ; and I was told many things by them that 
were both true and false, as I have found as a spirit. But it is 
due that I should say this for many spirits ; they do jiot lie 
wilfully — they know no better. When I lived everything re- 
lating (o religion was in a fearful chaotic state,' and many 
spirits were as much confused as mortals, especially in relation 
to such matters." 

Refer to Smith's Dictionary of Greek and Roman Biography 
for account of Procopius. 

As the testimony of this spirit is in several respects most 
valuable, we will add some comments upon his literary attitude 
in respect to religion. We cite what is said of Procopius in 
McClintock and Strong's Cyclopaedia : 

"As a historian Procopius took Herodotus as his pattern, and 
even remembers his master's fatalism in the material concep- 
tion of history. Procopius assumes the role of a sceptic, and as 
such regards himself as above all positive religion and dog- 
matic disputes. On account of the cold, unsympathetic manner 
in which he writes of Christianity, some have not believed him 
a Christian, but a deist, Jew, or even a heathen. He was, 
however, at least in outward confession, a Christian, as appears 
from his second work, Peri Ktismaton, De ^Edificiis, which 
contains a history of all the churches, convents, and other 
public buildings reared under Justinian at the public expense 
in the Roman empire. Another' of his writings, entitled 
Anekdota, or Sacred History, in thirty cliapters, is a sort of 
complement to the books De Bellis. Justinian and Theodora 
are here painted in the darkest colors. Procopius says that he 
wrote it because in his first work he could not, through fear of 
torture and death, speak of living persons as they deserved. 
Some grossly ol)scene i)assages concerning Tlieodora, who was 
evidently a very bad woman, have been expunged in most 


editions. Thero seems little doubt that Procopius was the 
author of the work." 

As Justinian is regarded as one of the great lights of the 
early Christian ages, it may not be amiss, in this eonneetion to 
know who the Theodora wsvs, whom he chose as his iissociate 
in tlie government of tlie Roman PZmpire. It will serve to show 
the just grounds Procopius had for exposing the corruption 
that reigned at the court of Justinian. This is all the more 
recpii red, because English Christian writers have made such 
efforts to conceal these evidences of the monstrous nature of a 
Ciiristian religion that would tolerate such moral turpitude. 
We translate from the French of La Lalle, in the Biographic 
Universelle : 

"Theodora, Empress of the East, wife of Justinian, was cel- 
ebrated at once for lier deportment, the louness of her origin, 
her ambition, her intrigues, her beauty, and for the force of 
character that slie displayed on some occasions. Her mother, 
51 courtesan of the lowest stage, placed her in a theatre, with 
her elder sister. Unpossessed of talents or education, Theodora 
only succeeded in low comedy ; but she became distinguished 
among tlie prostitutes, by force of immorality. Applauded in 
l)ublic by tlie vilest populace, she soon excited general con- 
tempt. A certain Ecebolus took her to Egypt. Driven from 
town to town by the magistrates, wlio saw with indignation 
her corruption of youth, slie returned to Constantinople, when 
Justinian allowi'd himself to be seduced by lier attractions and 
the vivacity of her wit. Heat first made her his mistress under 
tlie reign of Justin, lavislied rielies ui>on her, wliich she imme- 
diately dissipated, and soon announced his intention of marry- 
iuir lier. (Attliat time Justinian was invested witii governing 
])owt r. ) Tiie empress luiplieniia, aunt of Justinian, and Vige- 
lanee, iiis mot lier, oi)posed this dishonoralile marriage ; but 
after tlie tleath of tliosi' two princesses, .liistinian wrung consent 
from tlieaged emperor, wlio even revolved tlie Roman laws, in 
virtue of wiiicli the principal olhcirs of tlie emi)iie were not 
l>ermittetl to marry tiieatrieal actresses. Theodora was crowned 
witli .lustiniaii in .\. 1). i'>'27 ; ami the deatii of .lustin, which 
took place siiortly after, left him free, at Iiis will, to dispose of 
the sovereign autliority, wliich tiic lihndness and weakness of 
tlic emperor <lid not allow liiiii to coiilcst. All bowed before 
Theodora. Ambition, politics, even religion served as pretexts 
for the exercise of her revengt's ; for she somctinus aflccleil :i 
gre;il zeal for the orthodox religion as sin' did fur I he interests 
of the mipiic, ami uilh I lie spoil- "I' !u r \ id inis >lie caused 

PROcoPius. 361 

churches or other public monuments to be constructed. * * 
A modern German jurist, touched with the fact that she had 
favored the work undertalien by Justin and Justinian for the 
reform and compilation of the Roman laws, has sought to vin- 
dicate her memory, but his hypothesis is not sustained in the 
face of so much unanswerable testimony and uncontested facts. 
Theodora died of a cancer, in the month of June, 5-i8. Justinian 
was tlie only one who mourned for her. He gave her name to 
several cities and to a province. After having traced a horrible 
picture in his Anecdotes, Procopius praises her in his history." 

The reason why Procopius withheld the truth concerning 
Theodora, in his public history, is very evident. Procopius 
wrote for the perusal of the emperor Justinian, and did not 
dare to make known in that history, facts which would have 
cost him his life ; but, like the true friend of humanity that he 
was, he took care to record that truth for the information of 
after generations. "We are thus enabled to know -something of 
the characters of those people who were the most concerned in 
fastening the curse of Christianity on mankind. The shame- 
less and degraded courtesan becomes the empress of the Roman 
Empire, converts the palace into a brothel, and while living a 
life of profligacy and shame, becomes the builder and endower 
of Christian churches, and the beloved and flattered patroness 
of the Christian priesthood and religion. Can a religion thus 
established ever be anything but a curse to all who, through the 
systematic perversion of their mental and moral natures, be- 
come its deplorable victims. 

If what the spirit of Procopius says is true, then for the first 
time tlie fact becomes known that many, if not most of his 
writings, have been concealed or destroyed ; for he says that in 
addition to his history, lie also wrote on many religious topics. 
Xotliing is more probable than that such was the fact. As to 
the doubtful question of Procopius's religious and philosophical 
views, the spirit leaves no doubt whatever. He tells us that 
lie was a follower of the Emperor Julian, (the "Apostate," as 
lie is called) ; in other words, a Pytliagorean or Platonist 
wliich he says were nearly similar. We liave here a clearer 
exposition of the philosophical views of Julian than can be 
found in any extant account of him. His writings certainly 
show that he was even more of a Pythagorean than a Phitonist. 
In other words, he was a Spiritualist, if not a developed spir- 
itual medium ; for Pytliagoreanism was notliing less tlian a 


very thoroiigli knowledge of spirit intercourse with mortals and 
tlie secret propagation of that knowledge and its proper uses, 
Procopius tells us, through a medium wlio never heard of him 
even by name, that he did not feel inclined to embrace either 
of the other religions of his time', Christianity being then the 
most prominent one at Constantinople, where he resided. He 
tells us that he had no sympathy with either of the parties to 
the Christian controversy, in which Eusebius took so promi- 
nent a part. All this goes to show that Procopius had no 
leaning to Christianity whatever ; and sets at rest all questions 
as to the religious views of tliis very learned, accomplished, 
and able man. 

Procopius, speaking of what he had everv' opportunity to 
know, say?, that the Krishna of India, who had been worship- 
ped in the Roman provinces before the time of Eusebius, was a 
black man, and that it was Eusebius who changed him into a 
Jew; because he, Eusebius, thouglit that more followers could 
be obtained for a white Christ than a Hindoo one. If this can 
be shown, l)y existing anticjuities, to have been true, as we 
believe it can be, then have we very certain data to show what 
pre-Eusebian Christianity was, and what its post-Eusebiau 
spurious imitation is. 

The spirit explains what it was, that Julian, in his dying 
moments said. The spirit refers to the allegation tliat Julian 
in the agony of a violent death recanted his philosopliical 
views, and acknowledged the truth of Christianity. The spirit 
of Procopius admits that Julian did make a dying utterance of 
his contempt for all the gods, thusshowing that he was neither 
a Christian nor a pagan votary of superstition, but a self-poised 
j)hil()soj)her in tiiemost trying hour that a man was ever called 
to endure. Julian fell mortally wounded at the head of his 
troops, while repulsing tlie assault of the Pi'rsian army, on liis 
ri'ar guard, on the jilalns of Maranga, wliile retreating before it. 
lie had held imperial power only for tlie sliort period of one 
year and seven months ; but in tiiat time lie h:id given evidence 
of tlie transcendent great n«'ss ami goodness of his characttT. 
He died at the too early age of thirty-two years. Had lie been 
permitted to survive, there can belittle do;ibt tliat pliilosopiiy 
would have supplanted tlie Christian and l'ag;iii siiperslitions 
of liis air«', and tin* t nil lis tliat have b««ii iiiadi- iiuinitVst 
through Modirn Spiritualism, would lon^ .-iiuc have di^julled 


the night of ignorance that settled over the world with the fall 
of Flavins Claudius Julianus. This accomplished man died as 
ho liad lived, a true philosopher, and with a clear perception of 

Procopius, who was a follower of Julian, says tliat he not 
only knew that mortals could converse with spirits, but tiiat 
ho, himself, had conversed with them when in the mortal 
form. Ho tells us, that, in that way, he was told many things 
that were true, as well as many things that were false, as he 
since found them to be as a spirit. He adds Avhat is equally 
true and just, when he says: "Many spirits do not wilfully 
lie — they know no better." It is, however, none the less unfor- 
tunate that there has been and still is so much of spirit testi- 
mony that is the result of the ignorance, prejudice and dishon- 
esty of subservient and bigoted sph-its. The spirit makes the 
further plea for the untruthful spirits of his time, that every- 
thing relating to religion, was then iu the greatest confusion, 
both in the spirit and the mortal life. Opinions are equally 
unsettled at this time, and it is to be hoped they are destined 
to become greatly niore so in the near future ; for in our opin- 
ion, a settled condition of the human mind is the death of the 
soul. In nature, change is the universal order of things, and 
man, mentally, morally, physically and socially is not such a 
monster as to have immunity from the operation of that blessed 
natural law. 

We cannot pursue these thoughts further now. But we truly 
hope that the time is not far distant when we may meet and 
converse with these ancient friends face to face, and hear from 
their own lips, the recitals, of the events of the respective times 
in which they lived. It is, however, none the less gratifying 
that under the present imperfect conditions they can so per- 
fectly convey their thoughts to mortals. Our gratitude to them 
cannot be expressed in words. 


The Great Arian Leader. 

The guide of the medium, introduced this spirit by saying : 
"This spirit seems to liave great trouble to give liis name. He 
is very mucli opposed by spirits that are unfriendly to him, 
and to his purpose in coming here. He was an Arian. His 
name is Eunomius, and he wants me to say this to you." 

" I will salute you, sir, by saying, that there can be no peace 
while Christianity e.xists, for it is the religion of persecution 
and death. Instead of Jesus being entitled to the designation, 
'The Prince of Peace,' he should have been designated 'The 
Prince of Errors.' Jiut all this is as nothing. It was only the 
tloctrines of Apollonius of Tyana, ]»romulgated in his day as 
the iiighest morality that men could conceive of. But to-day, 
before the liglit of advancing knowledge, it sinks into utter 
insignllicance. floral i)rinciplc'S can be utilized under such 
conditions as they meet. When I lived on this mortal plane, 
1 was a rabid Arian. What fools we mortals were to 'ight over 
the rt'spccllve tenets of our ideal creeds ! for there is no creed 
nowe.xtant, but is based upon ideal ]>resumption. Allthat I have 
to comfort me in spirit life is this, that I took the course I did, 
thinking that I was doing riglit. You must remember that it 
is a strictly sjiiritual principle that if you are enthusiastic and 
honest in what you teach, you are never condemned in spirit 
life for it. In relation to my mortal contests and contentions 
with the bishoi)s of my time, I have sim})Iy this to say, that 
we never fought al)out Jesus. The Arian and Athanasian con- 
troversy was simply a tight <ner the Kristos of the East and 
the Hesus of the West. This was the real subject of contro- 
versy between Ariusand .Vthanasius." 

Here the communication abruptly terminated, the guidt' of 
the me<lium stating that the sjiirit was so opposed that he 
could iiold the medium no longer. Wi* refer to Smith's (ireek 
and Uoman Biographical Dictionary for aci-ount of Eunomius. 

In the account of Kunomius as referred to, is related that all 
his works were destroyed by imperial edict. Is it not a most 
signilieant fact that such special pains were taken i>y the 
Cliri^lian pri<-sts aixl (-mpi-rors of Kome to destroy the works 


of Eunomius? Not only were the works of Eunomius destroyed 
but also the works of those orthodox Christian writers who 
attempted to answer his reasoning against the so-called ortho- 
dox Christianity. Why were the latter destroyed, if not 
because they disclosed just what it was that Eunomius was 
contending for? The boasted established Catholic Christian 
Church, as late as the beginning of the fifth century, could not 
afford to have the Arian views of Eunomius, even remotely 
undci-stood ; and so, by decree, the imperial and priestly rulers 
of Rome sought to destroy all trace of the great secret that the 
writings of Eunomius disclosed. What was that secret? Noth- 
ing more nor less than that orthodox Christianity was a mon- 
strous sacerdotal imposition, which was being forced upon the 
ignorant masses of the Roman empire by the combined power 
of the civil and priestly rulers of that mighty nation. Little 
did these artful and selfish foes of truth dream, that in spite of 
their efforts to conceal their infernal work and silence the able 
mind of grand old Eunomius, that the time would come when 
his outraged spirit would return and expose their villainy to 
the gaze of all coming generations of mankind. Justice may 
slumber long, but at last awakes, and retribution follows. 
Truth maybe buried beneath the accunuilated error of ages; 
but the time comes when its light bursts forth with resistless 
might, striking terror to the hearts of error's minions. So in 
this instance, when the spirit of Eunomius, after nearly fifteen 
hundred years of anxious and fruitless waiting for an oi:)portu- 
nity to vindicate his memory, finds that he is beset with these 
myrmidoms of bigotry and error from the spirit side of life, up 
to the last word he uttered ; but in vain. Eunomius disclosed 
the real issue in the controversy between Arius and Anathasius 
and their respective adherents and followers. That issue, Eu- 
nomius tells us, was not about the heathen doctrine of a triune- 
god, nor about the inferiority of the Son to the Father God, as 
the Christian hierarchy have sought to make the world believe ; 
but it was whether the Christos of the Armenian and Grecian 
Gymnosophists, as worshipped by the Ebionites, Nazarites, 
Essenes, Gnostics and Eclectics, should prevail as the theologi- 
cal representative of a universal religion, over the Scandina- 
vian, Germanic, Celtic and Gallic Hesus. 

It was undoubtedly to settle this great and essential point, 
that Athanasius prevailed uj^on Constantine to convene the 


first general council of so-called Christian bishops that wasever 
held, at Nicjie, in A. D. 32.5. And by tiiis connnunication of 
P^unoTuius we are made acquainted with the reason why no 
record was kept of the proceedings and discussions of that most 
important and memorable Christian council. It has ever betMi 
a puzzle to modern Christian writers and critics wliy there was 
no record preserved of tlie details of the action of tlie Couneil 
of Nice. Tliat such a record was made seems certain, but for 
some reason that could not be avoided, it has been destroyed. 
Refer to Dr. Nathaniel Lardner, in chapter Ixxi of his work 
treating of the Council of Nice. 

In the work of Dr. Lardner above referred to, our readers 
will find all that has been permitted to come down to us con- 
cerning the objects and actions of the Council of Nice, as colla- 
ted by the learned and pious Dr. Lardner, in order to sliow 
that the facts have never been permitted to become known to 
modern Christians or to the world. Dr. Lardner very justly 
admits that it is preposterous to suppose that the Meletian 
controversy, or fixing the time of celebratitig Easter, had any- 
tiiing especially to do with the convening of the Council of 
Nice, and that the determination of tiie Arian controversy was 
the gr(>at object for which tliat Council was called togetiier by 
tile Roman P^mperor, Constantine tlie Great. Tlie (piestioii 
tlierefore comes up as to wliat the Arian controversy was; and 
Dr. Lardner cites tiie ecclesiastieal liistories of Socratrs and 
So/.omon to sliow tliat it consisted simply of a dispute ius to 
whether the word consubstantial was or was not properly 
applicable to the relations of the bread and wine usod in the 
Kueharistic ceremonial, to the Ixuiy and blood of "the Son of 
(Jod." The nianifi'st disgust displayed by Dr. Lardner for the 
alleged action of the Couneil of Nice, shows how trivial a mat- 
ter he eonsidi-red this absurd jx)int, as a ground for convening 
a general couneil. In view of these concessions on the part of 
.M) k-arned and critical a Christian writer as Dr. Lardner, we 
feel warranted in concluding tliat in its origin, what is ealh-d 
the Arian controversy, was something very did'erent from 
what it iK-eame after the meeting of the Couneil of Ni.-e. It is 
true that after the time of Arius, and the unn'leuting and 
niiinleroiis decree against the concealing of his writings, and 
their universal destruction, his opp(»nents and eiieniies nar- 
rowed it down to the doctrinal question which has been u.sed 


to cover up and conceal the real question raised by Arius. It 
must never be forgotten that the Arian controversy began at 
Alexandria, in Egypt, in tlie early part of the fourth century, 
at a time when the learning of tlie world had met at that great 
literary centre, through the commercial intercourse between 
Europe and Asia by way of Alexandria. Prior to that time, 
Avhile there is frequent and general mention of Kristos and tlie 
worship of that Hindoo deity throughout the provinces of the 
Roman Empire, by Jew as well as Gentile writers, there is no 
where to be found any authenticated mention of Jesus, Jesus 
Christ, Jesus of Nazareth, Jesus the Son of God, Jesus the Son 
of Mary, or any such person as the Cliristian's God. It was not 
until after the meeting of the Council of Nice, that the name 
of Jesus was given to the god, who up to that time had been 
known to the Armenians, the inhabitants of Asia Minor, and 
tlie Greeks as Kristos, and to the Latins as Christos. Why is 
the name Jesus coupled witli Kristos or Cliristos, from that 
time forward? Tliat is the question which the communication 
we are considering solves. 

Eunomius, whose spirit purports to give that communication 
was a most decided and persecuted Arian, who lived and ad- 
hered to the opinions of Arius, so ably and renownedly, shortly 
after tlie deatli of the latter, and must have known just what 
the difference between Arius and his enemies was. If tlie 
communication is autlientic, we cannot see how its truthful- 
ness can be questioned, for it is so entirely consistent witii all 
the collateral facts. Is the communication authentic? If not, 
what is it? We positively know that neither the medium nor 
ourself had any conscious agency in its production. The me- 
dium was, as we know, unconsciously entranced when it was 
given ; and our own mind was so entirely occupied in record- 
ing the words as they fell from the medium's lips, as to have 
no time to think of anything else. The communication cannot 
be, possibly, otherwise than from some spirit intelligence. Was 
that spirit intelligence Eunomius? Why not ? We can see no 
good reason to question that it is from him, and every reason 
to question that it came from some spirit personator of Euno- 
mius. The spirit is entirely frank in admitting his folly in 
wasting his mortal life in a useless fight about ideal creeds; 
and says that his only consolation for that folly, as a spirit, is, 
that he was sincere in Avhat he did. It is this spirit who says: 


" In my mortal contests and eontentions with the bishops of 
my time, I have simply this to say, tliat we never fonglit jilK)Ut 
Jesns. The Arian and Atlianasian controversy, was simply a 
fight over the Kristo.s of tlie East and tiie Hesns of tlie West. 
This was the real sul)jeet of controversy between Arins and 
Athanasius." It is trne tliis is too brief an explanation of tiiat 
great tlieologlcal controversy,' bnt it serves to explain it iu a 
marvellous degree. The spirit intended to proceed, but he was 
so beset by adverse spirit forces that he was compelled to yield 
the control without finishing what he intended to say by way 
of further explanation. Tliat tlie spirit was tlius interfered 
with by spirits, who were hostile to the truth being made 
known, is sutTicient proof of the importance they attached to 
the spirit testimony of Eunomius. 

Who, then, was the Kristos of the East? lie was the incar- 
nated spirit of the Hindoo god Brahm, who in course of time 
became the Abraham of the Jewish and Christian Scriptures, 
the name signifying Father IJrahm, or Father God. 

We must add some facts that will siunv that, in truth, up to 
the time when Eusebius wrote his Ecclesiastical History, be- 
tween A. D. 325 and 340, tiie name of Cliristian, was little 
known, if known at all, and the religion called Christianity 
was much older than eitiier the Jewish or Christian religions. 
W\' cite the following from the seventy-second chapter of Dr. 
Lardner's Works. He says : 

"The title of the foin-tii chapter of the first book of Ecclesi- 
astical History" [of Eusebius, bishop of Ca'saiva] "is to this 
l)urpose : 'That the religion i)ul»lislied by Jesus Christ to all 
nations, is neither new nor strange.' 'For though,' says lie, 
'without controvei-sy, we are of late, and the name of Christ- 
ians is indeeil new, and has not long obtaim-d over the world ; 
yet our manner of life and the i)rincij)k's of our religion have 
not been lately devised by us, but were instituted and obsirved, 
if I may so say from the beginning of the world, by good 
men, ac-<'epted of God, from those natural notions, which are 
inil>lanted in men's minds. This I shall show in tli<' followii g 
manner : It is well known that the nation of the H(bnws is 
not new, but distinguished by its anti(iuity. Tluy bavt- writ- 
ings eontaining accounts of ancient men ; few indeed in num- 
ber, but very eminent for piety, Justice and every other virtue. 
Of whom some lived before the tlood, others since, sons and 
grandsons of Xoah ; j).irticularly Abraham, whom the Hebrews 
glory in as the father and founder of their nation. And if any 


one, ascending from Abraham to the first man, should affirm, 
t lint all of them who were celebrated for virtue, were Christ- 
ians in reality, though not in name, he would not speak much 
beside the truth. For what else does the name of Christian de- 
note, but a man, who by the knowledge and doctrine of Jesus 
Christ, is brought to the practice of sobriety, righteousness, 
patience, fortitude, and the religious worship of the one and 
only God over all. About these things they were no less solici- 
tous than we are ; but they practiced not circumcision, nor oli- 
served Sabbaths any more than we ; nor had they distinction 
of meats, nor other ordinances, which were first appointed by 
Moses. Whence it is apparent that that ought to be esteemed 
the first and most ancient institution of religion, M'hich was 
observed by the pious about tiie time of Abraham, and has 
been of late published to all nations, by the direction and au- 
thority of Jesus Christ.' " 

We have here the admission by the originator of what is 
called orthodox Christianity, that the Christian religion did 
not originate with Jesus Christ, and that Christianity, as such, 
was new as late as three hundred and twenty-five years after 
the pretended birth of Jesus Christ. In that admission, Euse- 
bius concedes that what he called the Christianity of the pre- 
ceding three hundred and twenty-five years, was the religion 
that was instituted before or about the time of Abraham, the 
Ab-Brahm or Father Brahm of the Hindoos. Here we 
have the founder of orthodox Christianity conceding that 
the Christianity attributed to Jesus Christ, was not the 
religion of that Jesus Christ, but merely adopted and promul- 
gated in his name by Eusebius and his Christian coadjutors, 
at the time, or after the Council of Nice. Is it any wonder 
that the teachings that were attributed to Crishna, more than 
thirteen hundred years before that time were called Christian 
teachings ; and that the Ebionite, Xazarite, Essenian, Apol- 
lonian, Gnostic, Eclectic, and Xeo-Platonic followers of tlie 
Hindoo Crishna should be regarded and treated by subsequent 
Christian writers as heretical Christians; as if it were possible 
for the originals to be the heresies of that which, at a later 
period of the world's development, grew out of those original 
tenets and doctrines ! But there is one thing that must never 
be forgotten, that it was the Hindoo Christ who was a shepherd, 
and not the Jesus Christ of Judea, who was the son of a car- 
penter, and who, as is alleged, worked at his father's trade. 


We may therefore very well understand to whom the follow- 
ing portion of the tenth chapter of .St. John applies: 

" Tlien .said Jesus unto them again, Verily, verily, I say unto 
you, I am the dtx)r of the sheep. 

" All that ever came before me are thieves and robbers : but 
the sheep did not hear them. 

"lam the door: by me if any man enter in, he shall be 
saved, and sliall go in and out, and find out, and lind pasture. 

"The thief cometh not, but for to steal and kill, and to de- 
stroy ; I am come that they may have life, and that they 
nnght have it more abundantly. 

" I am the good shepherd : tlie good shepherd giveth his life 
for his sheep. 

" But he that is a hireling, and not the shepherd, whose own 
the sheep are not, .seeth the wolf connng, and leaveth the 
sheep, and tleeth ; and the wolf catcheth them, and scattereth 
the sheep. 

" The hireling fleeth, because he is a hireling, and careth not 
for the sheep. 

" I am the good shepherd, and know my sheep, and am 
known of mine. 

"As the Father knoweth me, even so know I the Father; 
and I lay down my life for my sheeji. And other sheep I have, 
which are not of this fold ; tliem also i must bring, and tiiey 
.shall hear my voice ; and there sliall be one fold and one 

Now words put into the mouth of Crishna by his 
discii)le Arjoun, had some analogy and unmistakable meaning ; 
for Crishna's business in early life, it is said, and by his fol- 
lowers believed, wjus that of a shepherd, whose duly it was to 
guard the sheep under his care against thieves, robbers and 
wolve.s. Jiut when tliey are put into the mouth of a carpen- 
ter's son, who never was a slieplienl nor anything to do with 
taking care of slieep, they are sadly out of place. Arjoun, the 
beloved disciple of Crishna (or Crishtaii as a learned Brahman 
informed us was the real name of the Indian Saviour) might 
Avell and tridy make his master sa^' and rei)eat it, " I am the 
good shej)herd ;" but for St. John to make the Jew, or the 
alleged Jew, Jesus, say, " I am the good shepherd," is mani- 
festly to admit tlijit St. John's Jestis w:\s the Hindoo, and not 
the Judean Saviour of men. Hut we are not confined to tiie 
jtlagiarizi'd (Jospel of St. John for the proof that the Lord 
Jesus of the Christians was the Hindoo Crishna or Cliristau, 
for in Hebrew xiii, 20, we read : 


" Now the God of peace, that brought again from the dead, 
our Lord Jesus, that great Shepherd of the sheep, through the 
blood of the everlasting covenant." 

Now, this language applied to the great Brahm, the serene 
God of peace among the Hindoos, and to his incarnated Son, 
the trueand only "Great Shei:»herd of the sheep" that figured 
as a god, in any such sense, had a consistent and direct mean- 
ing ; but when applied to the carpenter's son of Judea, it is 
simply absurd. The Christian Jew Jesus was never in any 
sense "The great Shepherd of the sheep;" while the Hindoo 
Crishtau was in the strictest sense the "The great Shepherd of 
the sheep," if he was anything at all. 

We will add in this connection a word in relation to what 
the Hindoo Crishtau, who slew so many monsters (as did the 
Greek Hercules) was. Sir William Jones tells us that Col. 
Valiancy, who was thoroughly conversant with ancient Irish 
literature, told him that in Irish, Crishna means the Sun ; 
and "we find," he says, "Apollo and Sol considered by the 
Roman poets as the same deity," the Sun. In this undoubtedly 
true statement of the learned and pious Sir William Jones, we 
have the key by which to solve the whole riddle concerning 
the so-called New Testament The whole story of the life and 
labors of the Hindoo Crishna, from whom the Irish derived 
the name and its meaning, had relation to the Sun in its 
yearly revolution, as its track was marked by the constellated 
stars through the sidereal heavens. Apollonius who brought 
the religion of the Hindoos into the Roman emjiire, was 
known by a name that meant the Son of Apollo — Apollo in 
turn meaning the Sun. The name Apollo meant the same as 
Sol, and was frerxuently abbreviated into Pol. In the book of 
Acts, these names are changed in the spelling, by tlie author 
of that fiction, into Saul and Paul, both those names being 
thus modified to conceal the fact that they were of the same 
meaning, and related to Apollonius, the great propagator of 
the religion of Crishna in the first century, and beyond all 
question, the writer, expounder, and advocate of the Hindoo 
theology, set forth in the so-called Christian Scriptures, no 
part of which has any relation to any Jew whatever. But we 
nuist not delay further upon this point. We have shown 
clearly enough who and what the Kristos or Christos of the 
East was, of whom the spirit of Eunomius speaks. 


Now who was the Hesus of tlie West? 80 part icuhir were 
the priestly founders of the present Christian relijrion to eon- 
ceal everything relating to the god Ilesus of the Celtic Druids, 
that we can find but little mention of him, and that little in 
that learned and invaluable book, the Celtic Druids by (Jodfrey 
Higgins, London, 182G. At page loO under the liead "The 
Druids Adored the Cross," he says : 

" Having shown that the cross was in common use before the 
time of Christ, by the continental nations of the world, it is 
now only necessary to show that it was equally in use by the 
Celtic Druids in Britain, to overthrow the arguments used to 
j)rove Cc'rtain monuments. Christian from the circumstances 
alone of their bearing the figure of a cross. The very learned 
Siiedius, (in his treatise de Mor. Germ, xxiv.) speaking of the 
Druids, confirms all that I have said on this head. He writes 
that they (the Druids) seek studiously for an oak tree, large 
and handsome, growing up with two principal arms, in form 
of across, beside tiie main stem upright. If the two horizon- 
tal arms are not sullieiently adapted to the figure, they fasten 
a crojs beam to it. This tree they consecrate in this manner. 
Upon the right brancli they cut in the bark, in fair characters, 
the word HESUS : upon the middle or ujiright stem the word 
TAIl.VMIS; upon the left branch BP:LENUS; over this, 
above the going off of the arms they cut the name of CJod, 
THAU (The Tan of Ezekiel ix. 4.) ; under all, the same re- 
peated THAU. This tree so inscribed, they make their kebla, 
in the grove cathedral, or summer church, toward which they 
direct their faces in the ofTices of religion, as to tlie amber stone 
or the cove in the temples of Abury ; like as the Christians do 
to any symbo or picture at the Altar." 

We deeply regret that Schedius did not inform us from 
whence he derived the information he therein sets forth. IJut 
we cannot doubt that, as he was a devout Christian, he had the 
most conclusive authority f(<r making it. JUit here the fact is 
rendered plain that the Druids of (icrmany, <iaul and liritain, 
had a divine trinity, of which Thau was the Supreme god, 
Hesus the human executor of the will of the first, and Helenus, 
the solar light and heat through which all life was origi- 
nated aixl preserved, were the three personified beings of the 
Divine Trinity. In that trinity we have the incarnated second 
person, in the Drni<l (Jod and Saviour, Hesus, the Hesus occn- 
I>ying the same position, and representing the same theological 
functions, as the Crislina of Didia iTi the Hindoo Trinity, 


and Jesas in the Christian Trinity. Tiiis is not all ; but we 
have this Druid Hes«s connected with andattaclied to a natural 
not an artificial cross, so much nearer were the Druids to tlie 
worship of the True God — the God of Nature — than the 
Christian idolaters who bow in adoration before the carved 
crucifix. There is every reason to believe that the Druid re- 
ligion was derived largely if not solely from India, whether 
by M'ay of the interior of the continents of Asia and Europe, 
or by way of the Mediterranean, or both, we will not under- 
take to decide. The god Tiiau of the Druids is in all proba- 
bility derived from the God Thot of the ancient Egyptians ; 
the god Belenus, to whom the Beal, Baal or Bel fires of Beal- 
tine, (or the day of Belan's fires) were lighted, was the Chal- 
dean or Phoenician god Baal, or the Sun in the sign of the 
Bull ; while the god Hesus was almost certaintly derived by 
the Druids from the Phoenician god lES or JES, tlie Phoeni- 
cian Bacchus, or the Suu in the Season of the vintage and 
harvest time. 

There are an infinite number of known facts which all con- 
cur in showing that there was an intimate commercial inter- 
course kept up between the people of Western Europe and the 
highly civilized nations of the east, which was largely if not 
mainly carried on by way of Gaul, Africa and the Mediterra- 
nean, by the Phoenicians, long before the Romans overrun 
Africa, Greece and Asia Minor. It was through that commer- 
cial intercourse that the religions of Asia and Africa became 
transferred to Western and Northern Europe, long before the 
Roman conquests of Gaul, Germany and Britain, and long 
before any Christianity was taught in that country. This 
adopted Oriental religion Avas everywhere prevalent when the 
Roman legions first invaded those countries, and the influ- 
ence it exerted upon the minds of these children of nature 
was so great and lasting, that it lias never been entirely eradi- 
cated, but is kept up by the uncultivated masses, in ceremo- 
nies and observances, the origin of which but few of tlie 
educated classes understand. Who then, was the Hesus of 
the West, of whom Eunomius speaks? Ho was the Saviour of 
the Celtic and GalHc Druids, for Hesus was a god especially 
venerated by the Gauls as their protector and preserver as Mr. 
Higgins says in the following words : 

"The Gauls had a god called Hesus; was this from the 


Orcc'k word zoo, or the Hebrew word iso, or both? In the He- 
brew, if the e were the emphatic artich\ then tiie word would 
be literally The Preserver. He was also often the destroyer : 
in (iaul. Mars." 

We would suggest in reply to Mr. Higgins' question, that 
the word was not derived from the Greek nor the Hebrew, but 
from the Phoenician word ies or jes which meant the tSun and 
nothing else. Strong as is the temptation to protract these 
comments, we must hasten to a conclusion of them. We find, 
then, that at the time of the Roman conquests of Britain, 
Germany and Gaul, that the Druid god Hesus was the great 
object of worship throughout those vast regions of the world. 
It was ever the policy and practice for the all contiuering 
Romans to allow the conijuered people to enjoy their religions, 
Avhether in accordance with the Roman religion or not. Never 
did this policy serve the Roman rulers to a better purpose than 
among the conquered nations who were under the religious 
leadership of the Druid priests, for, but for this toleration the 
Roman sway over them cnild not have been maintained ; as it 
was for three hundred and seventy-five years, fi'om the time of 
Julius C'jvsar to the reign of Constantine, in the first half of the 
fourth century. Uj) to that time there were almo>t constant 
local rebellions, which would have become general but for the 
tolerance of the Romans in the matter of religion. 

For some time the Roman P^mpire had been divided into 
the Eastern and Western provinces ; governed respectively by 
independent rulers, at Rome and Niccomedia ; when Constan- 
tine the Great having overthrown his imperial colleagues, 
became .sole master of the Roman world, and established the 
seat of empire at JJyzantium, tiie name of which he changed 
to Constantinople. Prior (o that time A. D. 323, the rival 
worship of the Roman mythology, throughout the (J reek 
speaking provinces of the Emj)ire, was the sects which ad- 
hered more or less tenaciously to the (.Jymnosophie tenets and 
doctrines of the Hindoo theology, of which the life and teach- 
ings of the Indian Saviour, Crishna, were the main founda- 
tion. Ry the (ireek gymnosopiiist sects he was callcil Kri.-tos, 
and his followers were called by various names, sueli as 
Kbionites, Nazarites, Essence, (Jnosties, iS:c. Littl<' if any- 
tliing had been known, uj) to that time of the god Hesus of 
the Druids of the Western Empire. Constantine was with liis 


father, Constantius Chlorus, at York in Britain when the 
latter died, and lie saceoeded to the government of Gaul, Ger- 
many and Britain. Ho was fully acquainted with the popu- 
larity in those provinces of the god Hesus, the second person 
of the Druidical Trinity. He conceived the idea of conciliating 
tiie subjects of his Western provinces, by adopting their god as 
well as the Kristos of the East, and Mith that view, no doubt, 
broached the subject to some of the leading Gnostics or Eclec- 
tics, at Alexandria, then the centre of the learning of the 
Avorld. Among those to whom he submitted his plans were 
Alexander and Arius. The former desiring to curry favor with 
the emperor, readily lent himself to the plan and became its 
strenuous sujiporter. Arius on the other hand set his face 
firmly against the impious suggestion, and hence the breaking 
out of a controversy which has never ceased to create distur- 
bance in whatever shape it has been revived. To carry his 
point, Constantine summoned the recognized leaders of various 
sects of the worshippers of Kristos to meet at Nica>a, where 
he assembled them in his palace, to the number of more than 
300 and submitted his scheme of adopting the Saviours of the 
Eastern and Western sects, in the person of one god, to be 
called Hesus Kristos, who was to take the place and combine 
the cliaracteristics of the Kristos of the East and the Hesus of 
the West. Under the lead of Athanasius, who was made 
bishop of Alexandria next year for his services, the assembled 
bishops (so-called) voted to adopt the scheme of Constantine, 
at the Council of Nice. Arius and a few others who refused to 
submit to the theological scheme, were excommunicated and 
banished. This, the spirit of Eunomius tells us, was the real 
issue between Arius and Athanasius, and this was the question 
which was settled in the first Christian council that was ever 
held ; for Eusebius was forced to admit sliortly thereafter that 
the name Christian was then (after A. D. 325), only recently 

In view of the facts collated, can any one doubt that the 
Jesus Christ of tlie Cliristian Scriptures was nothing more nor 
less than the combination of the names of the heathen gods He- 
sus and Kristos, that combined name being substituted for that 
of Kristos, which up to that time had been the name by which 
the Crishna of India Avas known by his Greek followers. As a 
further proof of this fact, it is only necessary to say, that while 


there is frequent liistorical mention of Krisfos and tlie worship 
of that CJyninosopliic god, in Greek and Latin authors, prior 
to the Council of Nice, tliere is nowliere to he found a single 
mention of Hesus or Jesu3 Christ. This is of itself sufTieient 
confirmation of ll>e statement of Eunoniiusas to tlio nature of 
the Arian eontrovei-sy. Here we must close. We hope, how- 
ever, that we may have some future oi)portunity of going 
further into this subject. 

It was a master stroke of governmental policy on the i)art of 
Constantino to seek to blend the prevailing heathen religions 
of his time into one heathen system, that would reconcile the 
warring interests of the various priesthoods who kept the 
Roman people in one constant scene of turmoil and conten- 
tion. Unfortunately he Avas only too successful, and fastened 
upon the civilized world tlie most irrational, inconsistent, and 
accurse<l form of heathenism that ever held tbe human mind 
in tlirall. 

A Greek Philosopher. 

Tlie guide of tlie mediuni announced tlu- presence of Carnea- 
des, CJrei'k philosoplicr, who, li. C. l-Vj, founilcd theNuw Acad- 
emic Schoiil. J If said tliat tlu? spirit, wason;^ who had so little 
inli'rot in niuiul.iiir in.nltcrs, t iiat. it was with the greatest ditli- 
culty be could miiaiii to give liis communication, and so, to 
save time, re(Hie>te(l bini, to announce his name and place iu 

"I (;uki;t V<»(T, silt :— Strong, jxisitive, and brief, must be 
my testimony, on account of my spirit having little or no 
allinity for the present mortal life. Tlierefore, what lias been 
said by the guide of tlie meiliiim, must sutlice (or my in- 
troduction. 1 attempted, in my flay, from l\. ( '. ]r,:, to ].",,"), 
to combine the ( 'bri.-li-m or ( "lii-i-to-ism of t bat time, w itii t be 
Pvtbagorean and IMalonie sy.-tcms of jdiilosopby, ai;d met 
with trreat success, simply because I'vtbagoras was a \\()r>liip- 
})er of rrometbeus, and llie lite, ebaraeter and career of I'ro- 


metheus were almost identical with those of the Christos of 
India— the story of Pronietlieus being nothing more than a 
plagiarism by the (Jreelss of that relating to Christos. The 
Platonic philosophy was derived from, and was a combina- 
tion of, the doctrines regarding Christos in the East and Pro- 
met lieus in the West. As far as I was concerned, I knew that 
all the god-systems, or Christs born in the flesh grew out of 
the heathen idea of sacrifice as a propitiation for sin. Man in 
his primitive state, first offered up tlie lowest reptiles fortius 
purpose ; in time he substituted beasts as ofTorings ; and finally 
ended by human sacrifices as the noblest ofTering to ofFended 
deity. I so instructed tiie inner circle or school of my philos- 
ophy. After I was transferred to the spirit life, I found that 
Christosism was changed into Christianity between the 4th 
and 5th centuries by diflferent bishops of the Christosite 
churches. The reason why they made this change Mas to meet 
the v.'ave of western doubt which flowed upon their teachings 
through the Hesus element of Western Europe, the two teach- 
ings meeting in Rome and Alexandria, about A. D. 250. I 
have nuide my statement as clearly as I could under the cir- 
cumstances and tliank you for this hearing." 

Refer to Smith's Greek and Roman Biography for account 
of Carneades. 

What our readers may find in the work above referred to is 
what has come down to us of the philosopher, Carneades, and 
his New Academic doctrines. We have herein a specimen of 
the manner in which the theological views of the ancient 
philosophers have been buried under their polemical specula- 
tions, and abstract reasoning on metaphysical and ethical 
topics. While it is admitted that Cleitoniachus, the intimate 
friend and pupil of Carneades, confessed that he never could 
ascertain Avhat his master thought on any subject, we have 
modern writers who assume to know all about it. These M'ise- 
acres have never taken into account the possibility of these 
ancient philosophers finding means to return, and making 
known just what it was they labored to accomplish. It would 
st-cni from the foregoing connuunication, that Carneades has 
attained as a spirit a most advanced stage of development, and 
that it was with the greatest diflieulty he could return to set 
himself right as a teacher of philosoi)ln'. 

If it is true that the Grecian doctrines concerning Pro- 
metheus Vvcre derived from the Brahmanical doctrines con- 
cerning Crishna of India, and if it is further true that Pythag- 


orjis was a worshipper of Prometheus, tliis of itself would be 
sulTicient to account for the similarity of l\ytliagorean and 
Brahmanical doctrines. It it not expedient hero to go into a 
critical comparison of what is known concerning those phil- 
osophies, respectively ; hut we cannot forego noting the further 
facts, that Apollonius of Tyana was a follower of Pythagoras, 
who at the mature age of lifty years went to India to perfect 
himself in the Pythagorean philosophy ; and that from that 
time forward he regarded the Indian philosophers his masters; 
and not Pythagoras, who like himself was but a receiver and 
teacher of the Inilian philosophical doctrines. Facts like these, 
that are brought out by these astounding spirit disclosures, es- 
tablish tiieir authenticity beyond reasonable doubt. 

But we have another surprise in the statement of the spirit 
that the philosophy of Plato was nothing more tlian acond)i- 
nation and reconciliation of the doctrines concerning Christos 
in the East and Prometheus in tiieWest. It is very certain 
that the philosophy of Plato was an essentially spiritual sys- 
ten), as contradistinguished from the more or less inaterialistic 
philosopliical systems of Greece and Rome. No one had a 
better opportunity to know what the philosophical system of 
Plato was than Carneades, and we therefore are inclined to 
accei)t his construction of it as correct. 

Carneades frankly admits that ho accepted neither the doc- 
trines concerning the Hindu Saviour Crishna, nor the (ireeiau 
Saviour Promc^theus, an<l tells us that he knew that both those 
divinities were the result of tlie sui)erstitious idea that there 
could be a vicarious oJIering for sin. As to this he is un- 
doubtedly right. This was the error of primitive man, and it 
is as rigidly adhered to by the Christians of to-day, as it was 
adhered to by the naked savages who first fell into that lamen- 
table error. 

'I'he spirit of Carneades tells us tiiat tiie Ciiristosisin of liis 
time, as he had learned as a spirit, had bein converted into 
the (Christianity of Constantino an<l Kusel)ius, in the fourtii 
century. He tells us that the Bishops of the Cliristosite 
ehnrelies found it necessary to makt^ tiiat conversion of Chris- 
tosisin, to resist tiie wave of Hesusisiu from tiieWest. Tliis 
is very certain, it being a necessity lo Constant ine to reconcile 
th(^ warring elements of Ciirislo.-isin and Hesusism in his 
dominions, anil lu-nee he joined tiie politic bishops in blend- 

SOTION. 379 

Ing the opposing waves of interest and thouglit in one Hesus 
Cliristos, which lias been imposed upon tlie nations ever since, 
by tlie combined power of tyrannical rulers and impiously 
selfish priests, and which has come down through the cen- 
turies to us modified by Christian writers to Jesus Christ. It 
is very certain that about A. D. 250 this was the great ques- 
tion of agitation throughout the Roman Empire. We re- 
gard this communication not only as authentic, but as show- 
ing the Hindu origin of Christianity, beyond all reasonable 


The Teacher of Seneca. 

This spirit asked us to take him by the hand. We did so, 
when he thus addressed us. 

" We meet in peace only to prepare for war. In my mortal 
life I was a philosopher and grammarian, in the School of 
Alexandria ; and was the teacher and preceptor of Seneca. I 
was of the scliool of Potamon, although I lived before his 
time — that is, I helped to begin that which he carried out. I 
was engaged in the active affairs of this life, principally from 
between A. D. 15 to A. D. 40. I am here to-day for a special 
purpose, and that is, to prove that before the time of Eusebius, 
Christianity was Christosism, and that Christos of India was 
the god known as the Saviour of men througliout the period I 
have named. You have heard it said that, 'Great was Diana 
of the Ephesians.' This Diana, in my time, was supposed to 
be the Virgin who brought Cliristos into the world. Tlie ad- 
vent of this belief in Greece took place after the Indian con- 
quests of Alexander the Great, and after B. C. 325. Diana 
was supposed to occujw the same relation to the incarnate god 
(,'rishna, that tlie Virgin Mary occupies in your Roman Catho- 
lic (Miurcli, of to-day, towards Jesus Christ. But, as for my- 
self, I was not a believer in such doctrines. I was a Peripa- 
tetic philosopher, and a follower of the great Gymnosophist 
Calanus ; and if you will read the moral essays of my pupil 
Seneca, you will find them full of Giymnosophic doctrines. 


The learned men of my time all believed about the same as do 
your Modern Spiritualists; but witb the fatal mistake that 
they supposed they walked and talked with (iod, and not with 
human spirits. This has been fatal to ^spiritualism in all past 
ages; and even to-day, through the machination of spirits, 
some of your most trusted lights are likely to ruin your cause 
by thinking they have a sjK'cial mission to enlighten the 
world. Special missions have been the curse of Spiritualism in 
all countries and in all ages. I was known as Sotion." 

The guide of the medium described this spirit as being the 
opposite of the spirit Carneades, who preceded him ; and said, 
that while the latter was so spiritual that he could hardly 
enter and remain in the dense atmosphere of the earth, that 
Sotion had returned with almost tlie facility of materiality. 
On leaving he took our hand and assnre<l us of ids spirit co-op- 
eration. Wetake the following concerning Sotion from Smith's 
Greek and Roman Biography'. 

"Sotion. There appear to have been three or four philoso- 
phers of this name. The following alone are worth noticing: 
1. A native of Alexandria, who nourished at the close of the 
third century B. C. ((."linton. Fasti Hellen, vol. iii, p. o26.) 
Nothing is known of his personal history. He is cliietly re- 
markable as tiie author of a work entitled J)iadochia, on the 
successive teachers in the dillerent j)hilosopliical schools. It 
is quoted very freijuently by Diogeni's Ijaertius, and Athenanis. 
It consisted of at least twenty-three books. He was, 
api)arently, the autiior of a work, jieritf)!! Timonos sillon, and 
of a work entitled Diokleioi elegchoi. 2. Also a native of 
Alexan<lria, who lived in the age of Tiberius. He was the 
instructor of Seneca, who derived from him his admiration of 
rythagoras (Seneca, Kpist. lOS). It was perhaps this Sotion 
who was tile aullior of a treatise on anger, (juoted by Stoba'us. 
IMutarch also (piotes him, as tlie autliority for cr-rtain state- 
ments respecting towns foundeil by Alexander tiie (ireat in 
India, whicii lie had heard from his contemporary I'otanion 
the Li'siiian. Vossius conjectin'es that it is the same Sidion 
who is (pioted by T/etzes as the authority for some other state- 
ments relating to India, which he prni (III >ly drew from the same 
source. ;>. Tiie Peripatetic philosopher, mentioned by A. (iel- 
lius (N. A. i, Si as the author of a miscellaneous work entitled 
Iveras Aiiialtlieias, is proljably a dillerent person from either 
of tlu' preceding." 

In the historic doubts conerning these several philosophers, 
or ratlur supjiosed philosophers, we hiiva one of tiiose singular 

SOTION. 381 

coincidental surprises that Ave have met with in inquiring into 
the authenticity of these most remarkable and important com- 
munications. The spirit of Sotion, by a single statement, 
clears up every doubt concerning himself and his labors. He 
does not mention any other philosopher by the name of Sotion, 
which he would certainly have done if there had been a phil- 
osopher Sotion previous to himself. We therefore incline to 
believe that the first Sotion, mentioned above, was Identical 
with the second. If it is true, as the spirit stated, and wo have 
no question of it, he sought to reconcile the various philosophi- 
cal systems of his time, in the spirit of the Eclectic school of 
philosophers. There can be little, if any doubt, that he was 
the author of the work entitled Diadochai, on the successive 
teachers in the different philosophical schools, as well as the 
other two works attributed to the same author. The third 
supposed Sotion is undoubtedly the Sotion who was the pre- 
ceptor of Seneca, and has only been supposed to have been a 
separate and distinct person, because he is spoken of as a 
Perii)atetic or Aristotelean philosopher, while the preceptor of 
Seneca was a great admirer of Pythagoras and his philosophy. 

The spirit tells us that he, as a philosophical teacher and 
writer, anticipated the Eclectic system of Potamon of Alexan- 
dria, or in other words, he sought to combine the philosophies 
of the various schools in one philosophical system. It is not 
a little singular that Sotion is mentioned as the contemporary 
and personal friend of Potamon the Lesbian ; and that he 
should speak of having anticipated the Eclectic philosophy of 
Potaman of Alexandria. We are therefore led to believe that 
the latter Potamon was a descendant or relation of Potamon, 
the friend of Sotion. It very naturally accounts for the later 
Potamon taking up and completing the work begun, prior to 
A. D. 40, by the friend of his ancestor or relative. 

The spirit speaks of himself as having been a Peripatelic 
l)hilosoplier, and a follower of the great Gymnosophist, Cal- 
anus. This would show that Sotion was wliat he claims to 
have been, an independent philosophical thinker, and that he 
was a teacher of philosophy, as early as A. D. 15, fully ac- 
quainted with the Gynmosophic teachings of Calanus, as well 
as with the Aristotelean, Pythagorean, and other philosophical 
systems of Greece. 

But, the spirit, after taking the method he did to identify 


li'misolf, states that tlie special object of his return to earth 
>v:>s to sliow that Christianity before tlie time of Kusehius, wtis 
Christosisin, ami that Cliristos of India was the god known 
as the Saviour of men throughout the Greek provinces of the 
Jvoman Empire during the period from A. D. 15 to A. D. 40. 
If any one was likely to know this fact, it was Sotion, who, :is 
a student of all known religious and philosophies, tried to 
reconcile them one with another. He significantly speaks of 
Diana of the Ephesians as the supposed Virgin who had 
brought Christos into the world. It is certainly tlie fact, that 
" Diana of the Epiiesians " was a very difFerent divinity from 
Diana of the Romans, wlio was considered of no great account, 
on account of her being the goddess of the plebeians. 

From the account of the goddess Diana of I^ihesus and her 
temple, by Rev. Frank S. Dobbins in his False Gods or the Idol 
Worship of tlie World, page 171, it is very plain to see that she 
was regarded by her votaries in precisely the same light as the 
P'reya of tlie Scandinavians, the Isis of the P>gyplians, and 
the Virgin Mary of the Christians, or as the mother of tiie in- 
carnated god and saviour of mankind. Why she was called 
Diana we do not know, but from the fact that the pillars of 
her temi)le were furnished by 127 kings, shows that lier wor- 
shi]! was very extensive, and no doubt extended over all the 
countries of the Tliat she was regarded as the virgin 
mother of Christos has not been permitted to be known to us ; 
but, since tliat fact is communicated by so well informed a 
follower of tlie great Gymnosophist Calanus, as Hotion, when 
taken in connection with the collateral facts of history, which 
all tend to confirm it, there can hardly be a doubt of the fact. 
At Mathuraon the Jumna, in India, the supposed birth-place 
of Crishna, there is a representation of this same goddess, 
suckling the infant Crishna, on the walls of the tem[ile, 
erected long ages before the alleged birth of Jesus Christ, in 
th.'it sacred town, in honor of the Hindu Saviour Crishna. In 
view of all the facts, can there be a reasonable doubt that the 
worship of the Hindu Christos was the only Christ worshii) 
of the time of which spirit Sotion speaks, and for three 
liundred years afterwards? 

Sotion tells us that lie was a follower of the teachings of 
Calanus, but that lie did not believe in the Brahmaiiical the- 
ology. He alludes to the fact that Seneca, his pupil, was also 


a great admirer of the precepts taught by Cahinus, and that 
he, Seneca, incorporated many of Calanus's ideas in his writ- 
ings. He tells us that the learned men of his time were all 

A Roman Emperor. 

" I will salute you, sir, by saying : You arc a man after my 
own heart. I loved my friends and opposed my enemies. 1 
was known in my mortal life as Septimius Geta, son of Septi- 
mius Severus. I was murdered by my brotlier Caracalla. 
There is one thing that I now know, and that is that my 
brother would never have murdered me had it not been for 
tlie meddlesome priests of my time. About from A. D. 200 to 
212, there was a fight between what the spirit who proceeded 
me (Sotion), calls Christosism and the M'orshipof Apollo the 
pagan God of Rome. The followers of the first using the word 
Maia to designate the mother of Christos, wliicli was after- 
wards by the Ciiristians changed into Mary. The followers of 
Apollo, regarding him as identical with Horus the Egyptian 
Saviour recognized the great Isis as his virgin mother. I said, 
when appealed to decide between the two parties, during my 
brief reign, that they were botli too ridiculous to beMorthy of 
any official recognition. In doing this I sealed my fate. I 
gave offence to both parties. And finding my brother a more 
pliable tool in their hands, the priests helped him to murder 
me. As far as I Avas myself concerned, I was a fully initiated 
member of what was called in my time the Diamond or Moun- 
tain of Light Circle. I was a believer in and a follower of the 
Eclectic system of philosophy. I think that one Photian wrote 
a history of my life. It is now in the hands of the Maronite 
Christians of Mt. Lebanon in Syria." 

Refer to the Biographie L'niverselle for account of Geta. 

The spirit of Geta mentions the fact that the w^orshippers of 
Christos in Rome, at the commencement of the third century, 
used the word Maia to designate the mother of Christos which 
was afterwards changed in to Mary by the Christians. In re- 


lation to the name Maia we take the following from "A Dis- 
sertation on the Mysteries of tiie Cabiri," by George Stanley 
Faber, A. M., (Oxford, 1803. Vol. i, i)age 298) : 

" Atlas, the allegorical astronomer, At-El-As, the Solar god ; 
and ^laia, who was fi-igned to be one of liis seven daugliters, 
borrowed her name from the ancient word Maia, a niollier. If 
we recur to the IJrahmanical theology, we shall learn, that the 
mother of Buddha, the Hindoo Mercury, was called Maha- 
Maya. Siie was feigned to be the wife of the rajah Sootali 
Dannah ; but this rajah nevertheless was not the father of 
Ikiddlia, who was esteemed on the contrary to be an incarna- 
tion of the god Vislmu. Malia-Maya is literally the great 
mother, and she was no doubt the same niyllu. logical charac- 
ter as Cybele, or the Ark, the magna mater of classical anti- 
(|Uity. Her husband Dannah I take to be the Grecian Danaus, 
or Da-Na\v, and consecjuently, like Ikiddha, the great diluvian 
patriarch ; for Noah, as I have already intimated, is indifler- 
ently described, as tlie father, tiie son, or the luisbnnd, of the 
vessel which he constructed; the fatiier, as having built the 
Ark, the Son, as having issued from it, and the liusl)and as 
being closely cojineeted with it. As tlie allegorical parent of 
3Iercury Mas denominated Maia, ami that of Buddha Maha- 
Maya, sothe mother of the Chinese Fold Mas called Move, or 
]Maia. Ratramnus mentions, that the Brahmins believed 
Budtlha to have been born of a virgin.* This is merely the 
counterpart of the Chinese tradition, that FoIiImms l)orn with- 
out a father, and of the Greek legend, that a virgin was the 
mother of Perseus." 

It is true that Faber says, on the authority of Maurice's 
History of India, that Buddha Mas esteemed an incarnation 
of Vishnu, but he was e(iually esteemed jus the latter avater of 
Brahm, and as an incarnation of Krishna or ("rishna. It 
Mould seem that the (Jreek (iymnosoi)hists Morshii)ped less 
the Buddha incarnation of Crishna than the (iod himself, and 
hence instead of claiming to be tiie followers or M-orshijipers of 
Buddha, as di<l the Buddhists of India, tlu-y claimed to be 
Morshippers of Crishna, l)y the (ieeks changed into Christos 
or Kristos. As Buddha Mas regarded as the son ofMahu- 
Maya, the great mother virgin, the (Jreeks changed tliat name 
into Maia, and the Indian virgin motliir of the incarnated 
Cbristos was v«'neraled an<l worshipped liy tlie Ciiristosites of 
Rome in .\. D. I'lJ, as t«'stilied to by the spirit of (n-ta. It is 
thus s<Hn tliat the story of a virgin l)egotten <livine man is not 


original as attributed to the fabulous Jesus Christ and his 
equally fabulous virgin mother, Mary. The whole theological 
fiction was borrowed froin the Hindus, names as well as inci- 
dents, as all the facts plainly show. 

Geta tells us that the Romans regarded their Apollo as 
identical with the Egyptian god Horus, and recognized the 
virgin goddess Isis as his mother. It Mould thus ajipear that 
the Greeks and Romans having no religion, but such as they 
stole or borrowed from India and Egypt, divided among them- 
selves as to w^hich sj'stem of those foreign mythologies they 
vrould adopt, and they fought over the matter until a third 
element of dissension was introduced in the mythological sys- 
tems of the Scandinavians and Celtic Druids, which after the 
Roman conquests of Germany, Britain and Gaul, were broughtto 
Rome and Alexandria. With these widely divergent priest- 
interests in full play, there must have been lively times in the 
Roman Empire during the first three hundred years of the so- 
called Christian era. Poor Geta was made aware of that at 
the cost of his life and his empire. 

As proof of the truth of the statement of Geta, that the 
worship of Isis and other Egyptian deities were worshipped 
by the Romans, we take the following item of news from the 
Catholic Standard of August 18th, 1883. It says : 

" The excavations still in progress in the rear of the Church 
of the Minerva, have brought to light a portion of tx magnifi- 
cent column of Oriental grey granite, probably forming part 
of the portico of the temple of Isis and Serapis. The lower 
end bears, in demi-relief, figures of exquisite workmanship, 
and life size, representing priests seated on a species of stool, 
liolding each a bundle of lotus flowers. This interesting frag- 
ment has been successfully raised and placed beside the obe- 
lisk, stil awaiting its final destination on the square of the 
CoUegio Romanus." 

That there was a Temple of Isis in Rome upon the columns 
and walls of which were portrayed tlie worship) of Isis, the 
Eg3'ptian virgin Mother of tlie Sun-god Horus, and the rival 
for Roman favor, of Maha Maya the great mother of Buddha, 
the incarnation of Crishua, the Sun-god of India, called by 
the Greeks Christos or Kristos, is ample confirmation of the 
statement of Geta, that the Maia of tlie Romans, Maha- 
Mayaof the Hindus, and the Mary of the Christians were one 
and the same mythical personification, and was allegorically 


intended to represent the Constellation Virgo, which among 
all people was regarded as the mother of the Sun i>ersonirted. 

There seems to have been some disijuteas to whether Geta 
had the prenomen of Lucius or I'ublius. The spirit gave his 
name simply as Septimius Geta, and therefore we think that 
ho had no other surname than Septimius. 

The spirit tells us he was a fully initiated member of tlie 
Diamond of Mountain of I^ight Circle. If this was true, (Jeta 
was no doubt fully posted ivs to what all these religious sf(iial)- 
bles were about, and despised thetn accordingly. The fact of 
the matter was that the Gymnosophists were the only iK>rtioii 
of the Hindus mIio understw>d the fictitious ni'.ture of the 
Brahminieal and Buddhistical thet)logical teachings, and it 
was no doubt owing to this fact tiiat their religion spread so 
nipidly over the lionian Empire, after Calanus imparted this 
great philcsophical secret to Alexander the Givat and his 

There is no mention of any history of the life of Geta by any 
Phocion or Photian, and whether such a work is in e.Kistenco 
we cannot ."^ay ; but it is not improUible that some of the Dia- 
moiul Circle may have commenxorated tlieall too short cjireer 
of this promising young ruler. If such was the, it wjxs 
no doubt kept a secret, and may have in the course of time 
found a sanctuary in the convents of the Maronite (M)ristians 
of Mt. Lebanon. 



" Good day, sir : — It seems to be the misfortune of Germans 
that tliey have names that are very hard to force through 
mediums who speak a foreign tongue. My name was Jacob 
Joseph Von Gorres. Althougli I wrote on all the topics of my 
(illy, the principal point of my communication will have rela- 
tion to my worlv Die Christliche Mystik. It is upon this that 
I wish particularly to dwell. I was a mjstic follower of Boehme, 
Agrippa, and such writers on mysticism ; but I tried to recon- 
cile the mysticism of the IGth century with the mysticism of 
my time, about all of which I would have told the truth had 
not prejudice prevented me from doing so. All mysticism of 
that and previous times, centered in the teachings of Hermes 
Trismegistus and Christos of India. I use the Greek Avord 
Christos instead of the Indian name Crishna or Christau. Now, 
that was the central or commencement point of all modern 
Cliristianity, as it was taught by Apollonius of Tyana, Pota- 
mon, Plotinus ,and the Alexandrian School in general ; but 
afterwards it was greatly altered at the Council of Nice, to 
suit the views of Eusebius and those of his school. There is 
only one direction in which you must look for the evidence 
that will substantiate the truth of these communications, and 
that is among the Catholics, for Protestantism is only a bas- 
tard Catholicism. The bishops and priests of the Catholic 
church know that what I here assert is positively true ; and 
they have, in different parts of the world, the documentary 
evidence to prove what I here assert. But they have thrown 
the responsibility of most of their sacred writings upon the 
Jews, because they claimed to be God's chosen people, and 
that their prophets had direct communication with the deity, 
Jehovah ; and as none but the learned few could read their 
Hebrew text, so Eusebius and his followers thought it a sharp 
stroke of policy to conceal tlie fraudulent proceedings in which 
they were engaged, in founding the Cliristian church. Almost 
the whole of the books that make up what is called the Bible, 
or the ancient Jewish history, is taken from tlie writings of 
the elder Zoroaster, and were taught by the Armenians, Clial- 
deans, ■Nfoabites and Samaritans. There is no Jewish Ilabbi of 
any learning, to-day, wlio could prove from any works I met 
with, tiiat they had a literature extending beyond the Baby- 


lonish captivity of the Jews. All tradition prior to that time 
shows that tlic Jewisli narratives were taken from the legends 
of t lie people I have named. As a spirit 1 have investigated 
all kinds of sectarianism, and I lind that the one common 
mistake of mankind in all ages has heen in mistaking the 
conununieations of spirits for (he outgivings of (Jod. If they 
will, now and hereafter, correctly understand this, all sects 
will come together in the fatherhood of truth and the brother- 
hood of men. Other spirits here may have something more 
important to say to you, than what I liavo given. I thank you 
for this hearing. Farewell." 

Refer to Chambers' Encyclopaedia for account of Von Gorres. 

The spirit properly expresses the relations between Catholic 
and Protestant Christians, when he designates the latter as 
bastard Catholics. It is amazing tiiat people of intelligence 
cannot see and understand this fact. But for the bastard 
Protestant Catiiolicism that prevails to-day to such an irra- 
tional extent, the Roman Catholic Church and its unrigiiteous 
mental and moral tyranny could not stand in the blazing 
light of the Spiritualism of the nineteenth century. We have 
no doubt that the spirit testifies to what is true when he says 
that there is to-day in the possession and contryl of the Roman 
Catholie hierarchy the documentary proof of the truth of 
this, and tiie otiier cinnmunications which have been given by 
spirits bearing upon the same points of tiieologieal history. 

It has ever been an unexplained history how the founders of 
Roman Catholic Christianity came to base their theological 
fraud upon the theological fraud of the Jews, and to make 
Judea the .source from which the former fraud was tlerivid. 
This sjjirit explains this in a singularly clear and satisfactory 
manner. In substance lie tells us that tlie Jews wen- a lu-cu- 
liar peo])le in the one particular, tiiat they claimed to be the 
chosen people of (Jod, and tliat the language in which their 
religion was exi)lained, tiie Hebrew tongue, was little known 
outside of the Jewish jjriesthood, or the territorial limits of 
Judea. To taek the Roman Catholie Christianity upon this 
pretentious, l)ut little known theological .^vsti-m, says Von 
(iorres, was considered by Kusebius and his followers as a 
sharp stroke of policy in launching tlieir new scheme of ecele- 
siasticism. Hence tlie anomaly of having the bigot«'d, intol- 
erant, and notoriously immoral inculcations of tin; Hebrew 
Hcriptures, or Old Testament, as it is called, blended with the 


peaceful, tolerant, benevolent, humanitarian and ethical in- 
culcations of the Gyninosophical teachings of ApoUonius of 
Tyana, in the so-called New Testament, compiled by Eusebius 
in the beginning of the fourth century. The so-called Christ- 
ian religion is the one anomalous religion, the traditions or 
scriptures of which are a mass of the most irreconcilable con- 
tradictions. In all other religions the leading objects, whatever 
they may have been respectively^, are consistently maintained 
throughout, and this was even the case Avith Judaism, with 
which the founders of Christianity so inconsistently and fatally 
connected their heirarchical as well as ecclesiastical schemes. 
But Eusebius and his Christianizing followers had another 
object in view than that which the spirit of Von Gorres 
mentions, and that was to divert attention as far as was possi- 
ble from the source of the Gymnosophic oriental teachings of 
ApoUonius of Tj'ana which Eusebius sought to appropriate as 
the basis of an original religion, or a religion that would be so 
regarded. Thanks to the spirits of those wlio have lived in the 
l>ast, and who made these matters an object of special atten- 
tion, the scheme of those mental tyrants is destined to be 
brought to naught. 

The spirit tells us that, "Almost the whole of the books that 
make up what is called the Bible, or the ancient Jewish his- 
tory, is taken from the writings of the older Zoroaster, and 
were taught by the Armenians, Chaldeans, Moabites and 
Samaritans." That so learned and competent a witness as 
Von Gorres should testify so positively upon that point is of 
the greatest significance. 

There is a strong array of authorities in history to sustain 
the correctness of the testimony of the spirit of Von Gorres as 
to the plagiaristic nature of the Hebrew Scriptures, so-called. 
Being so fully sustained in his statements that the Old Testa- 
ment was derived from the teachings of the Armenians, Chal- 
deans, Moabites and Samaritans, we can neither doubt the 
authenticity or the substantial correctness of the communica- 
tion. Hence we may conclude that the spirit was fully justi- 
fied, from his mortal as well as his spiritual knowledge, in 
claiming that there was no such thing as a Hebrew literature 
until after the Babylonish captivity. A vast array of facts 
ali'eady adduced show that such was the fact. 

The concluding statement of the spirit, that all religious 


sectarianism had arisen from the one mistake, tliat in all ages 
mankind iiad mistaken tlie communications of spirits for the 
voice of God. Such i;* undoubtedly the fact ; as the events of 
Modern Spiritualism, as tliey multiply and their true import 
ib understood, will amply demonstrate. 

prederich Heinp'ieh Wilhelm Cesenius. 
A German Orientalist. 

" I will salute you, sir, by saying : — Fools always oppose the 
trutli, and as tlie fools are in the majority, and tliosu wlio are 
willing and trying to learn tlie truth in the minority, you n»ay 
get nothing but kicks for trying to enlighten mankind. It 
was so in my day, and, as a spirit, I see it is tlie same in yours. 
The Hebrew language is nothing more than the ancient Clial- 
dean tongue. I know this as a spirit, and I knew it when 
here. The proof of this may be had by a comparison of Chal- 
dean and Hebrew alphabets ; and ill making such a compari- 
son, to use one of their scripture terms, tlie wayfaring man 
though a fool cannot err therein. The whole of the Jewish tra- 
ditions in the Old Testament were revised and placed in their 
jiresenl shape, about B. C (ioO, and were taken from the Chal- 
dean traditions, and you have the proof of this when you see 
that the ancestor of these Jews was Abraham or Ibralim as 
the name was in the Chaldran tongue, or I the one, and liralim 
the soul — the one soul of all things. This man, we are tohl, 
was a native of Mr of Chaldca, and not a Hebrew at all. 'I'his 
was all set forth by Zoroaster the Younger, or Danitl, as the 
Jews have called him, at the courts of three or four Chaldean 
or Assyrian kings. JJut K/.ra, sometime later, made a revision 
of the account of Daniel or Z(H'oaster; and while the tradition 
in ivlation to Daniel, before the time of K/.va, is ailheied to, to- 
«lay, by the (iri'i-k Church, tiie revisi'd version of the same 
tradition by Ezra is a<lhered toby the Uomaii C:itholic Church. 
So much for the Old Testament, and now for the New. The 
Habbit's of the tim*; when the latter Testament was in conise 
of taUiiig shape, such a-! (JamalicI, .\kiba and Onk<'los, were 
so supers! itiou>, and inibuid with the idea of what I hey termed 


Mosos, that they regarded the Jews as the lineal descendants 
of Abraham, or Ibrahni. But Moses was only a combination 
of two names, Moab and Sesostris ; Mo meaning the man, and 
ab meaning the" father, or Moab the fatlier man ; and the 
otlier, Sesostris, akingof a people, known in ancient times as 
Setliites. This seems to have been the derivation of the name 
Moses. Tliese people looked upon the combination of those 
names, and the traditions connected witli them, as showing 
tluit they were lineal descendants from Ibrahm, or Abraham, 
as the name has been called by the Hebrews ; so that, when 
Apollonius disputed with the learned Rabbies, Mhen he rode 
into Jerusalem on an ass — and when he discoursed with them 
about tlieir traditions, and defeated them in arguments, he had 
to fly from Jerusalem to Tarsus, where he became the cele- 
brated Paul of Tarsus. My communication needs no other cor- 
roboration, than the penetration of a critical scholarship and 
clear sound sense, to determine the truth of wliat I have here 
set forth. My name is Frederich Heinrich Wiliielm Gesenius. 
[We will do what we can to corroborate your testimony by 
the facts of history.] I think jjou are the nuui to do it well. 
You may rely upon my help in your efforts to get the truth 
before the Morld." 

Refer to Chambers' Encyclopaedia for account of Gesenius. 

It was a learned and justly distinguished Hebrew and Ori- 
ental scholar and autlior, whose spirit returned and gave that, 
all too brief, communication. He certainly testifies to that 
which he knows to be true, in that communication. His ap- 
preciation of the unwillingness of fools to seek for, or to receive 
the truth, is as just as it is lamentable. This learned spirit 
tells us that the Hebrew language is nothing more than the 
ancient Chaldean tongue, and that he knew it to be so while 
in the mortal life. Having been the author and publisher of 
a Hebrew and Chaldee Dictionary of the Old Testament, he 
must fulh^ understand the relations of those languages to each 
other. He tells us that the proof of their common identity 
ma}' be seen by a comparison of the Hebrew alpliabet with the 
Cliaklee alphabet. Tliis is beyond. all question tlie fact, as M'as 
fully admitted by the learned Thomas Astle, F. R. S., F. A. S., 
Keeper of the Records in the Tower of London, in his work, 
"The Origin and Progress of Writing," page 37. (Loud. 1803.) 
He says : 

" The Chaldaic letters are derived from the ancient Hebrew, 
or Samaritan, wliMi are tlie same or nearly so, with the old 


Phopiiieian. The prophet Ezra is supposed to have adopted 
the ohl Hebrew eliaruc'ters, for the more beautiful und eoiuiuo- 
dious CImidee, wliicli are still in use." 

Here is suffieieiit proof to show that tlie Ciialdee, Hebrew, 
Samaritan, and IMiaMiieiaii letters were so analagous, that their 
common orit^in was undoubted. The only (juestion that re- 
mains to be determined is, wiiieh of these alphabets was the 
ori<^inal or oldest of the four? 1 1 is true that Mr. Astle thought 
that the Chaldaie letters were derived from the Ancient He- 
brew and Samaritan ; but he gives no reason for that opinion. 
He does, however, state that which shows that his opinion 
was the reverse of correct, for he says : 

"Though the cosmogony of the Chaldeans and Babylonians 
is deejily involved in fables, as is the case with all ancient na- 
tions, yet tiiey (svince tiuit tliey cultivated the sciences in the 
most remote times." 

Not only were the sciences of arithmetic and astronomy cul- 
tivated by the Ancient Chaldeans but they carried them to 
such a state of perfection as to astonish the learned of modern 
times. It is not pretended that the ancient Jews were a scien- 
tilic or a literary people. That the Jews claimed their descent 
from a Chaldean, Abraham of Ur, is as the spirit suggests, an 
unmistakal)le admission on their part that their written lan- 
guage, as well as their origin as a distinct nation, was derived 
from Chaldea. We, therefore, conclude, without seeking other 
proof, that the Hebrew language is nothing more than the 
ancient Ciialdee, even if sliglitly altered. 

Tiie spirit of the learned Hei)rew and biblical scholar, 
(Jesenius, tells us that tiie wliole of the Jewish traditions, in 
the Ohl Testament, were taken from the Chaldean traditions, 
and put in their present siiape aiiout 1>. C. ('>'>0, an<l as proof of 
tiiis he referred to the fact tliat Abraiiain, the fatlier of tin; 
.Ifwisli people, was a Chaldean. From that fact, wliicli the 
.Ji'ws tlicinselves admit, they very consistently, claimed that 
:is the po.->terity of a Chahjean, t iicy had a common riglitof 
inheritance; to tlie CliahU'an traditions, wliicli related to the 
ju'e-Alirahaiiiic age. Claiining tlu'ir descent from the Chal- 
dean-, not hiiig was more natural than that the .lews should 
clniin the ("lialdaic language as well as the Chaldaie (ratli- 
tioii.-, as of i'\<j;\ii belonging to t hem-elves. The spirit of (Jes- 
enius te||> us that the Jewish Aiirahaiu, \Y<fis but a niodilica- 


tion of the Supreme Intelligence, Ibrahm, the etymology of 
M-hicli was