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Full text of "Comte de Gabalis"

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CAYLORD 






PRINTEDINU S A 




Cornell University 
Library 



The original of this book is in 
the Cornell University Library. 

There are no known copyright restrictions in 
the United States on the use of the text. 



http://www.archive.org/details/cu31924028957467 



\: 



COMTE DE GABALIS 



^ 



New York 
Harry B. Haines, 527 West iioth Street 

London 
W. H. Broome, 15 Holborn, £. C 

Copyright, TJie Brothers, 191U. 



COMTE DE GABALIS 

BY THE 

ABBE N. DE MONTFAUCON DE VILLARS. 

Rendered out of French 
INTO English 

WITH A 

COMMENTARY. 



'When a thing is hidden away with so much pains, 
merely to reveal it is to destroy it/' Tertullian. 




Published by The Brothers^ 



^i^ 



v m^ - 



^^ 



Copyright 191 4, 
By The Brothers. 




THE NEWS PRINTING COMPANY 
PATERSON, N. J. 




This ancient momunent of the Mysteries portrays the action of 
the Solar Flame in and about the God-enlightened man. When 
governed and directed upzvard this Fla?Jie becomes the instrument 
zvhich the soul uses to buHd up its deathless Solar or Spiritual Body. 
Compare Note xxxvi, page ^0, 



INVOCATION TO THE FLAME. 

CALL UPON THEE_, O LIVING GOD^ RADIANT WITH 
ILLUMINATING EIRE ! O UNSEEN PARENT OF THE 
SUN ! POUR FORTH THY LIGHT GIVING POWER AND 
ENERGISE THY DIVINE SPARK. ENTER INTO THIS 
FLAME AND LET IT BE AGITATED BY THE 
BREATHS OF THY HOLY SPIRIT. MANIFEST THY 
POWER AND OPEN FOR ME THE TEMPLE OF AL- 
MIGHTY GOD WHICH IS WITHIN THIS FIRe! MANIFEST 
THY LIGHT FOR MY REGENERATION^ AND LET THE 
BREADTH, HEIGHT^ FULLNESS AND CROWN OF THE SOLAR 
RADIANCE APPEAR^ AND MAY THE GOD WITHIN 
SHINE forth! 




VII 



WARNING. 

This hook is for the student who seeks to illuminate Ms 
intelligence hy the Torch of his own divinity. Let him 
whose quest is the gratification of a selfish intellectualism 
beware its pages, for this is a book of hidden mystery 
and power. Therefore let the mind be pure that it may 
invite the approach of the Pilgrim Soul and come into a 
new realisation of God's Omnipotence and Justice. 



VIU 




Courtesy of the Berlin Photographic Co., London and New York. 

THE POLISH RIDER 



'A nobleman of high rank and a great Cabalist, tchose 
lands lie towards the frontiers of Poland/' page 0. 



Painted by 
Rembrandt^ 



1606 A.D. 



2669 A. D. 



THE BOOK. 



THE BOOK. 

Across the title page of the first edition of Le 
Comte de Gabalis, published at Paris in the year 1670, 
runs the cryptic phrase from TertuUian, "Quod tanto 
impendio absconditur etiam solummodo demonstrare 
destruere est," [When a thing is hidden away with so 
much pains, merely to reveal it is to destroy itj sug- 
gesting to the mind that there is a concealed mystery. 
Hungry souls, heeding these words, have sought and 
found beneath the esprit and sparkle of its pages a clue 
to that truth which all the world is seeking. 

Many readers will recall Sir Edward Lytton's cita- 
tion of Comte de Gabalis in his strange novel Zanoni, 
certain portions of which were based upon this source. 
And others will remember the high esteem in which 
the wit and wisdom of the Abbe de Villars's master- 
piece were held by litterateurs, as well as occultists, in 
the early years of the 18th century. Alexander Pope, 
in his dedication to the Rape of the Lock, the first draft 
of which was written in 1711, says, ''The Rosicrucians 
are a people I must bring you acquainted with. The 
best account I know of them is in a French book 
caird Le Comte de Gabalis, which both in its title and 
size is so like a Novel, that many of the Fair Sex have 



XI 



read it for one by mistake. According to these Gentle- 
men, the four Elements are inhabited by Spirits, which 
they call Sylphs, Gnomes, Nymphs, and Salamanders. 
The Gnomes or Demons of Earth delight in mischief; 
but the Sylphs, whose habitation is in the Air, are the 
best-condition'd Creatures imaginable. For they say, 
any mortals may enjoy the most intimate familiarities 
with these gentle Spirits, upon a condition very easy to 
all true Adepts, an inviolate preservation of Chastity." 

Alexander Pope's poem bears the same relation to 
its inspiration, Comte de Gabalis, that a dancing mote 
does to the sunbeam whose brilliance it reflects. For 
the reader of to-day this light shines, as it were, through 
a window fashioned in an alien age, and muUioned 
with a frankness of speech almost unknown in this 
century of conventional circumlocutions. To throw a 
stone at the window were ungrateful. Rather let the 
reader view these Discourses with sympathetic under- 
standing of the thought of the period in which they were 
written. Let him regard not their letter but their word, 
and so justify our belief that years are past in which to 
point out spiritual worth wherever found is to compass 
its destruction, and that the day has come when we 
should seek to unlock the treasure of this ancient volume 
with a key fashioned from the Philosopher's Stone. 



xu 



ABBE N. DE MONTFAUCON DE VILLARS, 



Before the Abbe de Villars met the Comte, he had 
been prepared for a work which has insured him the 
gratitude and reverence of those seekers for truth who 
have followed in his footsteps. May we, to-day, be 
as humble servants of that great ideal to which he de- 
dicated himself, and which he set forth in a life of 
action and noble endurance, N. de Montfaucon de 
Villars was born in the diocese of Alet, near Toulouse, 
in the year 1635. He was a member of the very an- 
cient family of the Canillac- Villars, being a grandson 
of Jean rran9ois de Montfaucon de Roquetaillade 
Canillac- Villars, and a nephew of the celebrated and 
learned Benedictine father, Bernard de Montfaucon of 
Saint Maur. 

Having taken orders, he came to Paris in the year 
1667 with the intention of advancing himself through 
preaching, and fired with that enthusiasm which the 
country brings to the city, hoped for a brilliant career. 
The Abbe's wit, eloquence, and quiet demeanour 
charmed all with whom he was brought into contact, 
and he soon gained many illustrious friends, entre into 
the most exclusive circles, won the esteem of Madame de 
Sevigne, and became the centre of a coterie of beaucc 
esprits who were in the habit of meeting at the Porte 
Richelieu. He awakened a desire for truth in the 
jaded though brilliant minds of that effete period, and 
sought to turn them from their chief consideration. 



XIU 



the degradation of the times, by pointing out the pos- 
sibility of regeneration, doing much to elevate the 
thoughts of all who came under the sway of his gentle 
and persuasive influence. 

The Abbe de Villars was an earnest worker for the 
csLUse of liberty and religious tolerance, and the author 
of several books and pamphlets, some of which remain 
to be discovered. One of these, on the origin of 
species, inspired Jean-Baptiste Lamarck, whose writ- 
ings stimulated Darwin in his quest, and who was the 
real father of the modern doctrine of biological evo- 
lution. Few of the works to-day attributed to the 
Abbe were written by him. They were forgeries con- 
trived, as are the sequels and interpolations in the later 
editions of Comte de Gabalis itself, by those who feared 
and sought to nullify the profound influence which this 
book exercised over the minds and imaginations of its 
readers. For there were those who regarded the truth 
which it embodies as unorthodox and harmful to the 
temporal authority of the Church. 

To a politico-religious source may therefore be as- 
cribed the ingenious fiction that Comte de Gabalis is a 
direct translation of an Italian book 'Xa Chiave del Ga- 
binetto," by Gioseppe Borri, published in 1681, eleven 
years after the appearance of the first edition of these 
Discourses. Thoughful comparison of "La Chiave del 
Gabinetto" with the contemporary French and English 
editions of Comte de Gabalis reveals the fact that the 



XIV 



Italian book is but a faulty translation and expansion of 
the former, masquerading under the guise of letters 
dated from Copenhagen in 1666, which imaginary date 
was employed to lend colour to its pretension to priority, 
and to cast discredit upon the Abbe's book. 

The pleasure loving spirit of this brilliant preacher 
was latterly beclouded by the loss of his friends, con- 
sequent upon the persecutions of the Church which 
forbade him the pulpit and forced him to withdraw hi& 
publications. The Abbe de Villars is supposed to have 
been assassinated while on a journey to Lyons towards 
the end of the year 1673. Like many of his Craft, how- 
ever, his true place of burial is unknown. "Perhaps he 
only pretended to die, as is the way of Philosophers 
who feign death in one place only to transplant them- 
selves to another." 

May the soul of this great disciple of a great Master 
be now in the presence of God. 



XV 



DISCOURSE L— Page i. 



The Abbe' de Villars meets 
the comte 



Commentary, 

Comte de Gabalis 

Raymond Lully and His Testa- 
ment 

The Cabala 

It is written that man may not 
behold God and live 

Pretended Death 

The Philosopher's Stone 

Visions of St. John 

First Chapter of Genesis 

Order of the Philosophers 

Initiation Defined 

Watch, Pray, Hope, and be Silent 

Spark of his Light 



NATURE OF THE 

DIVINE PRINCIPLE 

IN MAN 



xvn 



DISCOURSE II.— Page 21. 



The People of the Elements 



Commentary 

Pass the entire night in Prayer 

Excursion 

I Worship Thee, O Mighty God 

Chastity 

Philosophic Balance 

When your Eyes have been 

Strengthened 
The People of the Elements 
Alliance 
Cause of the Evolution of 

Consciousness 
Wisdom of the Serpent 
Circumlocutions 
The Universal Fire or Solar 

Force 
Globe of Crystal 
Exalt the Element of Fire 
Compressed Air, Water, or Earth 
Philosophic Procedures 
Sects and Religions, their Cause 
The Second Death 
The Philosophy of Nutrition 
To Prepare the Earth 
Hermes, Messenger of the Gods 



EVOLUTION OF THE 
DIVINE PRINCIPLE 

IN MAN 



xvm 



DISCOURSE III.— Page 69. 



The Oracles 

Commentary 

Ancient Religion of his Fathers 

the Philosophers 
The Gardens of Ruel and the 

Cardinal 
Muhammedan Embassy 
Engastrimyths 
Maidens of Gaul 
Master of Israel 
Divine Names 
Agla 

Sacred Books of the Sibyls 
Maxim of the Poet of the 

Synagogue 
The Principle of All Things 
The Delphic Oracle's Prophecy 

regarding Christ 
Aristotle on Exhalation 
Cicero on Exhalation 
Plutarch on Exhalation 
Gradations of His Spiritual 

Creatures 
The Generation of Animals 

(cited) 
Ethics (cited ) 
Aristotle 

Plutarch an Initiate 
Priestesses of Apollo 
Plutarch on the Oracles 
Micah 

Michal and David 
Rachel, Jacob and Laban 
Teraphim 

Dual Aspect of Solar Force 
Interior Stars 
Angel of the Grand Council 



MAN'S PLACE 
IN NATURE 



XIX 



DISCOURSE IV.— Page 115. 



Children of the Philosophers 



Commentary 

Satan Cabalfstically Defined 

Plato on the People of the 

Elements 
St. Antony 
St. Antony and the Elemental 

Being 
Temptation of St. Antony 
Divorce 

Allegory of Eve and the Serpent 
Mighty and Famous Men 
Marriages of the Gods 
Numa 
Jabamiah 
The Greek Myth 
Oromasis 

Alexander the Great 
Greatest of the Sylphs 
Plato a Son of the Sun 
Melchizedek and Shem 
The Man who Thinks, Wills to 

Know^ 
Birth of Apollonius of Tyana 
St. Jerome on Apollonius of Tyana 
Justin Martyr on Apollonius of 

Tyana 
Merlin 

Melusina a Nymph 
Children of the Philosophers 
Ancient Persian Monument 



CHILDREN 
OF THE 

SUN 



XX 



DISCOURSE v.— Page i6i. 



Charity of the Philosophers 



Commentary 

Sanhedrin of the New Law 

Geomancy 

St. Benedict and the Salamander 

The Holy Kings 

Prayer 

Nehmahmihah 

Soul 

Prince of the World 

Non-Existence 

Enchanted Isles 

Hynm to Sabazius 

Storm Wizards 

The Four Ambassadors of the 
Sylphs 

Marriage in the Reign of Wisdom 

For Man even in this Life can, 
and is created to enjoy God 

Another Volume 



THE LIFE OF THE 

TRUE LIGHT IS 

RADIATION 



XXI 



COMMENTARY CONTINUED. 

DISCOURSE I. PAGE 206 

Map of the Horoscope 

Harmony of the World 

Numbers of Pythagoras 

Jerome Cardan 

The Sylphs of Cardan 

Averroes 



DISCOURSE 11. PAGE 212 

St. Paul an Initiate 

Plato, His Place as a Philosopher 

Plato meets his Master Socrates 

Benvenuto Cellini sees a Salamander 

Book of Enoch 

The History of the Watchmen 

The Egg and Serpent Symbol 

Those Reserved for Greater Things 

Moses meets his Master Melchizedek 

Panic Terrors, Origin of Term 

The Great Pan is Dead 

Jansenists 

Jean Bodin 

Moses and Elias fasted Forty Days 

Bacchus and Osiris the Same 



xxu 



COMMENTARY CONTINUED, 



DISCOURSE III. PAGE 237 

Muhammed, Prophet of God and Bringer of Light to Islam 

King Saul 

Pausanias on the Oracle of Dodona 

Divine Power of Letters 

Celius Rhodiginus and his Oracle 

Sambethe, the Daughter of Noah 

Justin Martyr's Statement 

Justin Martyr meets a Master 

Temple of Hercules in Armenia 

Plato on Man's Place in Nature 

Sir Thomas Browne on Man's Place in Nature 

That Roman in Asia was Curtius Rufus 

King Rodriguez's Warning 

The Inmates of the Cave or the Story of the Seven Sleepers 

Sleep 



DISCOURSE IV. PAGE 268 

Behemoth and Leviathan 

The Holy Language described by Emmanuel Swedenborg 

Samson 

Moses an Initiate 

The Brazen Serpent 

Book of the Wars of the Lord 

Sacred Fire 

Noah, Vesta, and Egeria 

Prince de Mirande and the Cabala 



xxui 



COMMENTARY CONTINUED. 

DISCOURSE IV. PAGE 289 

Japhet 

Zoroaster 

Nymph of Stauffenberg 

Magdalen of the Cross 

Cassiodorus Renius 

Gertrude, Nun of the Monastery of Nazareth 

Romulus 

Scrvius Tullius 

Hercules 

Master Defined 

Roman Worship of a Supreme Deity without Image or Statue 

Recent Tidings of the Elemental Peoples? 

Tyresias 

Merlin's Prophecy of the Conquest of the Air and of Aerial and 

Submarine Warfare 
The Birth of Jesus as related in the Koran 



DISCOURSE V. PAGE 303 

Cherubim 

Proclus on Prayer 

Lord of Bavaria 

The Sabbat 

Zedekias 

Karoli Magni et Ludovici Pii Christioniss: Capitula 

Magicians sent by Grimaldus, Duke of Beneventum 

Agobard, Bishop of Lyons 



XXIV 



COMMENTARY CONCLUDED. 



Seven Ancient Prophecies of World Peace page 312 

The Magi's Prophecy of World Peace and a Universal Language 

The Sibylline Prophecy of World Peace and the Reign of 
Justice 

Enoch*s Prophecy of World Peace and the Giving Forth of 
Books 

Micah's Prophecy of World Peace and Freedom of Religion 

Elder Edda Prophecy of World Peace and Return of the 
Ancient Wisdom 

Bible Prophecy of World Peace declaring the Manner of its 
Accomplishment 

Merlin's Prophecy of World Peace and Enlightenment 



Truth 

Muhammed's Prophecy of Truth Page 347 

Justice 

Israel's Prophecy of Justice Page 348 

The Messenger Page 349 

Ancient Prophecy of the Messenger and of the Stone that shall 
be set up in Egypt 

"My Port Paternal in the Courts of Light/'' Page 351 



XXV 



LIST OF ILLUSTRATIONS 



Frontispiece 

Phanes from the Museum of Modena, Facing Invocation to 
the Flame, 

This Invocation or Prayer was used in the Ancient Mysteries, and 
is translated from a rescension of a Greek Papyrnils, Dr. Carl 

Wessley, Griechische Zauiberpapyrus, 1888. 

Polish Rider^ by Rembrandt facing page vifi. 

Hermes. Greek Coin, 350 B.C., from Pheneus in 

Arcadia facing page 67 

Ancient Persian Monument facing page 160 

Thotmes III 

Showing on the brow the uraeus or Sacred Serpent, emblem of 
the Double Bridle of Leviathan facing page 267 

A Master facing page 297 



XXVI 




THE 

COMTEbeG/BALIS 



DISCOURSE I 





'AY the soul of the Comte de I 
GABALIS be now in the presence 
of God, for they have just written me 
that he has died of apoplexy. The 
Amateurs will not fail to say that 
this manner of death usually befalls those who deal 
incautiously with the secrets of the Sages, and that 
since the Blessed Raymond LuUy so decreed in his 
testament, an avenging angel has never failed promptly u 
to wring the necks of all who have indiscreetly revealed 
the Philosophic Mysteries. 

But let them not condemn this learned man thus 
hastily, without having received an explanation of his 
conduct. He revealed all to me, it is true; but he did 
so only with the utmost cabalistic circumspection. It 
is necessary to pay his memory the tribute of stating 



COMMENTARY. 

CoMTE DE Gabalis. — Paracelsus says of the practice 
of Philosophy, ''this Art is taught by Gabalis (the 
spiritual perception of man)." These words inspired 
the title Comte de Gabalis which veils the identity of 
a great Teacher from whom the instruction embodied 
in these Discourses was received. The Comte's true 
name will be widely recognised. 

1235, A.D, — Raymond Lully — 1315, a.d. Spanish 
Initiate and alchemist, known during his life time as 
the "Illuminated One." His greatest work, "Ars 
Magna," was written to prove that the doctrines of 
Christianity are truths which have been demonstrated 
and are capable of scientific, though supersensible 
demonstration. He was the first to place the chemistry 
of his day upon a sound basis, and introduced into 
Western Europe the use of chemical symbols, which 
he had learned from an Arabian Adept subsequent to 
his Initiation into the Mysteries in Arabia. His system, 
consisting of an arrangement of hieroglyphs, is in use 
to-day. Raymond Lully is said to have been the first 
Christian student of the Cabala, 

His Testament. — "Nevertheless, declaring these 
truths to you, as I do, upon behalf of the Supreme 
Architect of the Universe, I warn you to guard them, 
when imparted, with all possible secrecy; lest you 
squander this treasure upon the unworthy and God 
require an accounting from you." — Translated from 
Raymond Lully's ''Testamentum Novissimumf' Booh I, 



DISCOURSE I. 

that he was a great zealot for the Religion of his 
Fathers the Philosophers, and that he would rather 
have gone through fire than have profaned its sanc- 
tity by taking into his confidence any unworthy 
prince, or ambitious or immoral man, three types of 
persons excommunicated for all time by the Sages. 
Happily I am not a prince, I have but little ambition, 
and you will presently see that I have even a trifle more 
chastity than is requisite for a Philosopher. 

He found me to be of a tractable, inquiring, and 
fearless disposition. A dash of melancholy is lacking 
in me, else I would make all, who are inclined to blame 
the Comte de GABALIS for having concealed nothing 
from me, confess that I was a not unfit subject for the 
Occult Sciences. One cannot make great progress in 
them, it is true, without melancholy ; but the little that 
I possess in no wise disheartened him. "You have/' he 
told me a hundred times, "Saturn in an angle, in his 
own house, and retrograde; some day you cannot fail 
to be as melancholy as a Sage ought to be ; for the wisest 
of all men, as we learn in the Cabala, had, like you, Jupi- 
ter in the Ascendant, nevertheless so powerful was the 
influence of his Saturn, though far weaker than yours, 
that one cannot find proof of his having laughed a 
single time in all his life." 

The Amateurs must, therefore, find fault with my 
Saturn and not with the Comte de GABALIS, if I 
prefer to divulge their secrets rather than to practise 
them. If the stars do not do their duty the Comte is 



COMMENTARY. 

The Cabala. — Sacred book of the Jews, is an occult 
interpretation or key to their Scriptures, and contains 
explicit revelation of the art of communing with spirits. 
Tradition states that it has been transmitted from Adam 
and Abraham by a continuous chain of Initiates to the 
spiritual heads of the Hebrew race to-day. The Cabala 
can be read in seven different ways. Its inner mystery 
has never been written, but is imparted orally by hiero- 
phant to disciple. In its original form the system of 
esoteric Masonry was identical with that of the Cabala, 



DISCOURSE I. 

not to blame for it; and if I have not sufficient great- 
ness of soul to strive to become the Master of Nature, 
overthrow the Elements, hold communion with Su- 
preme Intelligences, command demons, become the 
father of giants, create new worlds, speak with God 
upon His formidable Throne, and compel the Cher- 
ubim who guard the gate of terrestial Paradise to let 
me stroll now and then in its alleys, it is I, and I alone, 
who am to blame or to be pitied. One must not, on 
this account, insult the memory of that rare man by 
saying that he met his death because he taught me all 
these things. Since the fortunes of war are uncertain, 
is it not possible that the Comte may have been over- 
come in an encounter with some unruly hobgoblin? 
Peradventure while talking with God upon His flam- 
ing Throne, he could not keep his glance from stray- 
ing to His face; now it is written that man may not IV 
behold God and live. Perhaps he merely pretended 
to die, as is the way of Philosophers, who feign death v 
in one place, only to transplant themselves to another. 
Be that as it may, I cannot believe that the manner in 
which he entrusted his treasures to me merits punish- 
ment. This is what took place. 

As common sense has aways made me suspect the 
existence of much claptrap in all the so-called Occult 
Sciences, I have never been tempted to waste time 
in perusing books which treat of them; nevertheless 
it does not seem quite rational to condemn, without 



COMMENTARY. 
[V It is WRITTEIsr that man may not behold god AND' 

LIVE. — And Moses said, I beseech thee, shew me Thy 
glory. And He said, "Thou canst not see my face; 
for there shall no man see me and live," — Eccodus 
xxxiii., 18, 20. 

V Pretended Death. — When a Philosopher has pass-' 
ed a certain number of years in service for the uplift- 
ment of humanity, having fulfilled the purpose of his 
soul upon incarnation, he earns the right to retire 
from the world and to enjoy the freedom demanded foi^ 
his own spiritual evolution. In the Order of the Philos- 
ophers are enrolled the names of many Brothers who 
have feigned death in one place or who have mysteriously 
disappeared, only to transplant themselves to another. 
The burial place of Francis St. Alban (Francis Bacon) 
has never been divulged by those who know. His death 
at the age of 65 is said to have occurred in the year 
1626. It is significant that a rare print of John Valen- 
tine Andrea, author of certain mystical tracts of pro- 
found influence in Germany, appears to be a j)ortrait 
of Bacon at 80 years of age and bears a helmet, four 
roses, and the St. Andrew's cross, the arms of St. Al- 
ban's town.* Within the past hundred years a notable 
feigned death has been that of Marshall Ney, a 
Brother and ''the bravest of the brave,"t who lived for 
many years after his supposed execution in France as 
a respected citizen of Rowan County, North Carolina. 
Another Brother, "the friend of humanity," Count 

*See Frontispiece Volume i. 'A Catalogue Ratsonnef F. L. Gardner^ 
^Historic Doubts as to the Execution of Marshall Ney. /. A* 
Weston. New York, Thomas Whittaker, 1895. 



DISCOURSE I. 

knowing why, all those who are addicted to these 
Sciences, persons often perfectly sane otherwise, and for 
the most part scholars, distinguished at the law and a 
society. Hence to avoid being unjust, and in order not 
to fatigue myself with tedious reading, I determined to 
pretend to all whom I could learn were interested in 
Occultism, that I was infatuated with it. 

From the outset I had greater success than I had 
even dared to hope. Since all these gentlemen, however 
mysterious and reserved they may pride themselves 
upon being, ask nothing better than to parade their 
theories and the new discoveries they pretend to have 
made in Nature, it was not long before I became the 
confident of the most important among them, and I 
had always some one or another of them in my study, 
which I had purposely furnished forth with the works 
of their most fantastic authors. Without exception 
there was no foreign scholar upon whom I did not have 
an opinion ; in short, as regards the Science in question, 
I soon found myself a personage of importance. I had 
as companions, princes, men of lofty rank, lawyers, 
beautiful ladies, (and ugly ones as well), doctors, pre- 
lates, monks, nuns, in fact people from every walk in 
life. Some were seeking Angels, others the Devil, 
some their guardian spirit, others evil spirits, some a 
panacea for every ill, others knowledge of the stars, 
some the secrets of Divinity, and almost all the 
Philosopher's Stone. VI 



COMMENTARY. 

Cagliostro, supposedly died in prison only to pass the 
remainder of his life in the East. 

In the higher degrees of the Order, a Philosopher 
has power to abandon one physical body no longer 
suited to his purpose, and to occupy another previously 
prepared for his use. This transition is called an Avesa^ 
and accounts for the fact that many Masters known to 
history seemingly never die. The Comte de Gabalis is 
himself a noteworthy example of this temporal im- 
mortality. "To every thing there is a season, and a 
time to every purpose under the heaven; A time to be 
born, and a time to die; a time to plant, and a time to 
pluck up that which is planted." Eccle. III., v,, 1, 2. 
These times and seasons are known to the true 
Philosopher. 

VI The philosopher's stone is a term used by Cabalists 
to denote the Supreme Wisdom, the union of the divine 
consciousness or omniscient Solar Principle in man with 
the lower consciousness or personality, which union has 
been the goal of Initiates in all ages. Exoterically the 
Philosopher's Stone is the secret of the transmutation 
of the baser metals into gold. 



DISCOURSE I. 

They were to a man agreed that these mighty secrets, 
and especially the Philosopher's Stone, are hard to find 
and that few people possess them; but all entertained a 
sufficiently good opinion of themselves to fancy that 
they were of the number of the Elect. 

Happily, the most advanced were at that time ex- 
pecting with impatience the arrival of a German, a 
nobleman of high rank and a great Cabalist, whose lands 
lie towards the frontiers of Poland. He had written to 
the Children of the Philosophers at Paris, promising to 
pay them a visit when passing through France on his 
way to England. I was commissioned to answer this 
great man's letter. I sent him the map of my horoscope VII 
that he might judge whether I should aspire to the Su- 
preme Wisdom. Fortunately my map and letter caused 
him to do me the honour of replying that I should be 
one of the first persons whom he would see in Paris, and 
that Heaven willing, it would not be his fault if I did 
not enter ^he Society of the Sages. 

To my joy, I kept up a regular correspondence with 
the illustrious German. From time to time, I pro- 
pounded to him weighty, and so far as in me lay, well 
reasoned problems concerning the Harmony of the 
World, the Numbers of Pythagoras, the Visions of St. vill 
John and the first Chapter of Genesis. The profundity IX 
of these subjects enraptured him, he wrote me unheard X 
of wonders, and I soon recognised that I was dealing XI 
with a man of very vigorous and very vast imagination. 
I have three or four score of his letters written in so ex- 



COMMENTARY. 

II Map of the horoscope^ see Page 206, Commen- 
tary Continued. 

Many notes relevant to the Discourses but non-essen- 
tial to an understanding of their meaning have been 
placed at the end of the book. 

II Harmony of the world. Page 207, Commen- 
tary Continued. 

[X Numbers of Pythagoras. Page 207, Commen- 
tary Continued. 

X Visions of st. john. — ''Now, in plain words, what 
does this very occult book, the Apocalypse, contain? 
It gives the esoteric interpretation of the Christos-myth; 
it tells what 'lesous the Christos' really is; it explains 
the nature of 'the old serpent, who is the Devil and 
Satan' ; it repudiates the profane conception of an an- 
thropomorphic God; and with sublime imagery it 
points out the true and only path to Life Eternal. It 
gives the key to that divine Gnosis which is the same 
in all ages, and superior to all faiths and philosophies — • 
that secret science which is in reality secret only be- 
cause it is hidden and locked in the inner nature of every 
man, however ignorant and humble, and none but him- 
self can turn the key." — James M. Pryse, ''The Apo- 
calypse Unsealed/' page 5. 

i^I First chapter of genesis.— ''When I find learned 
men believing Genesis literally, which the ancients with 
all their failings had too much sense to receive except 
allegorically, I am tempted to doubt the reality of the 
improvement of the human mind." — Godfrey Higgins. 

ID 



DISCOURSE I- 

traordinary a style that I could never bring myself to 
read anything else the moment I was alone in my study. 
One day as I was marvelling at one of the most sub- 
lime of these letters, a very good looking man came 
in and bowing gravely to me, said in French but with 
a foreign accent, ''Adore, oh my Son, adore the very 
good and the very great God of the Sages, and never 
allow yourself to become puffed up with pride because 
He sends one of the Children of Wisdom to initiate 
you into their Order, and to make you a sharer in the 
wonders of His Omnipotence." XII 

The novelty of the salutation startled me, and for 
the first time in my life I began to question whether 
people may not sometimes see apparitions; neverthe- 
less, collecting myself as best I could, and looking at him 
as politely as my slight fear permitted, I said, ''Who 
ever you may be whose greeting is not of this world, 
j'-our visit does me great honour; but, before I adore 
the God of the Sages, may it please you to let me know 
to what Sages and to what God you refer, and if agree- 
able to you pray take this armchair and have the 
kindness to enlighten me as to this God, these Sages, 
this Order, and, before or after all this, as to the man- 
ner of being to whom I have the honour of speaking." 

"You receive me sagely, Sir," he replied with a 
smile, taking the proffered armchair. "You ask me to 
explain to you in the beginning certain things, which 
with your permission I shall not touch upon to-day. 
The words of the compliment I have paid you the 

II 



COMMENTARY. 

XII Order of the Philosophers. — Deep down in the 
human soul is implanted that divine instinct which 
reveals to man his oneness with God and his fellows. 
And any wilful segregation of a soul, or group of 
souls, for the purpose of syndicating God's benefits 
to His children, is rightly esteemed unnatural, and is 
sooner or later disintegrated, whether by force, opinion, 
or the trend of human evolution which is in accord 
with the divine Law of Nature willing obedience from 
all things. The Order of the Philosophers, if not in 
accord with this Law, could not have endured through 
every age of which records exist. This organization is 
composed of those souls who have reached the crest 
of evolution on this planet, and who have passed beyond 
intellectualism into spiritual realisation. The aim of all 
souls who have attained to this level of consciousness is 
an entirely disinterested one — -the stimulation of human 
evolution and the benefit of mankind. They have re- 
nounced self (the personality.) Renunciation is the 
word of power compelling admission to this Brother- 
hood of the Servants of God, and inevitably bringing 
association with its members through the attainment of 
that consciousness which transcends the barriers of time 
and space. There are no oaths, no vows of secrecy, and 
nothing is required of a member which is contrary to 
the dictates of his own soul. Yet no true Initiate has 
ever been known to sell divine knowledge for money or 
to exercise his spiritual gifts for personal gain. 



12 



DISCOURSE I. 

Sages address, at the outset, to those to whom they 
have determined to open their hearts and reveal their 
Mysteries, From your letters I adjudged you so ad- 
vanced that this salutation would not be unknown to 
you, and that you would esteem it the most gratifying 
compliment the Comte de Gabalis could pay you." 

''Ah, Sir," I exclaimed, recollecting that I had a 
great role to play, "how shall I render myself worthy of 
such kindness? Is it possible that the greatest of all 
men is in my study, and that the renowned GABALIS 
honours me with a visit?" 

''I am the least of the Sages," he answered gravely, 
''and Godj who dispenses the Light of his Wisdom to- 
gether with its responsibilities in that measure which 
His Sovereignty deems best, has bestowed upon me 
but a very small portion of the Light, in comparison to 
that at which I marvel in my fellow Initiates. I expect XIV 
you to eqxial them some day, if I dare judge from the 
map of your horoscope with which you have honoured 
me. But why, Sir," he added mirthfully, "are you do- 
ing your utmost to get into my bad graces by mistaking 
me at first sight for a phantom?" 

"Ah, not for a phantom," I said; "but I confess, Sir, 
that I suddenly recalled that story of Cardan's. He 
says his father was one day visited in his study by seven 



13 



COMMENTARY. 

Initiation^ or spiritual rebirth^ results from the 
quickening in man of that Divine Spark which evolves, 
through upward direction of the Solar Force,* into the 
deathless Solar Body.f The degrees of Initiation are 
but the degrees of the evolution of the God in man, 
Illumination being that degree in which the Divine 
Self masters and enkindles its inanifestation, the per- 
sonality, which is henceforward subservient to its evolu- 
tion. At the moment of Illumination man becomes, in 
truth, a "Son of God," having claimed and made his 
own his divine and natural birthright. Initiation and 
Illumination are the destiny of the race. "For all crea- 
tion, gazing eagerly as if with outstretched neck, is 
waiting and longing to see the manifestation of the 
Sons of God. For those whom He has known before- 
hand He has also predestined to bear the likeness of 
His Son, that He might be the Eldest in a vast family 
of brothers." — Romans viiL, 19, 29; ''New Testament in 
Modern Speech/' R, F. Weymouth, D.Lit, 



*SoIar Force defined. Page 48. 

^The Solar Body is the Spiritual Body. 



M 



DISCOURSE I. 

unknown beings, clothed in different colours, who XV 
made rather strange statements to him as to their na- 
ture and occupation — " 

"I am familiar with the incident to which you 
refer," interrupted the Comte. "They were Sylphs; 
I will tell you about them some day. They are a kind 
of ethereal being, and now and then they come to con- 
sult the Sages about the books of Averroes which they XVI 
do not understand very well. Cardan is a rattlepate to 
have published that in his 'Subtilties.' He found the 
reminiscence among his father's papers. His father 
was one of Us. Realising that his son was a born bab- 
bler, he did not wish to teach him anything of moment, 
and let him amuse himself with ordinary astrology 
whereof he knew only enough to forecast that his son 
would be hanged. So that rascal is to blame for your 
having insulted me by taking me for a Sylph?" 

^'Insulted you!" I exclaimed. '*What have I done 
that I should be so unfortunate — ?" 

"I am not angry with you," he interposed, "You 
are under no obligation to know that all these Ele- 
mental Spirits are our disciples; that they are only 
too happy when we condescend to instruct them; and 
that the least of our Sages is more learned and more 
powerful than all those little fellows. We will speak 
of these matters, however, at another time; it is 
enough to-day that I have had the satisfaction of 

15 



COMMENTARY. 

V Cardan and the sylphs of cardan. Page 208, 
Commentary continued. 

VI Ayerroes. Page 210, Commentary continued. 



]6 



DISCOURSE L 

seeing you. Strive to render yourself worthy to re- 
ceive the Cabahstic Light, my Son; the hour of your 
regeneration is at hand ; it rests solely with you to be- 
come a new being. Pray ardently to Him, who alone 
has the power to create new hearts, that He may give 
you one capable of the great things which I am to teach 
you, and that He may inspire me to withhold from you 
none of our Mysteries." 

Then he arose, kissed me solemnly, and without 
giving me a chance to reply, said, "Adieu, my Son, I 
must see the members of our Order who are in Paris, 
afterwards I shall give you my news. Meanwhile, 

WATCH^ PRAY, HOPE AND BE SILENT.^'' XXVII 

With these words be left my study. On the way 
to the door I expressed my regret at the shortness of 
his visit, and at his cruelty in forsaking me so soon 
after he had shown me a Spark of his Light. But as- XXVIIl 
suring me, with very great kindness, that I should lose 
nothing by waiting, he entered his coach and left me 
in a state of amazement which beggars description. 
I could believe neither my eyes nor my ears. ''I am 
sure," I kept saying to myself *'that this is a man of 
exalted rank, that he has inherited a yearly income 
of fifty thousand pounds; moreover he appears to be 
a person of great accomplishment; can it be that he 
has lost his head over these occult follies? He talked 
to me about those Sylphs in an exceedingly cavalier 
fashion. Is it not possible that he may be a sorcerer, 
and may I not have been altogether mistaken in 

17 



COMMENTARY. 

XVII Watch: The lower nature and mind. 

Pray: Demand and realise power to govern them, 

Hope: Aspire to the highest. 

Be Silent: — Let the personality listen that it may hear 
the voice of the Divine Self. 

XVIII Spark of his light. — Light is used as a synonym 
for spiritual knowledge and evolution, since, to the seer^ 
the spirit or Solar Principle of man is at certain times 
actually visible as a light, that "true Light which light- 
eth every man that cometh into the world. "^^ The spirit 
of the average man or woman exists, as it were, in em- 
bryo only, and appears as a dim and tiny light at some 
distance above the head. In the Master this light, de- 
veloped, is visible as an elongated cleft flame extending 

I upward from the centre of the forehead. This flame is 

ever the distinctive mark of all highly evolved beings 
who are able to manifest and to keep in touch with 
their divine consciousness while in the physical body. 
Such were the flames, those "cloven tongues like as 
of fire,"^ which descended at Pentecost upon the heads 
of the twelve Apostles, who went out from that degree 
of Initiation qualified to do Master works. 

The Christ, Melchizedek, and other high priests of 
humanity, in whom the Divine Principle has evolved 
to the supreme point manifestable on earth, are able 
to make visible to their disciples the spiritual or Solar 

i8 



DISCOURSE I. 

believing, as I hitherto have, that sorcerers no longer 
exist? On the other hand, if he is a sorcerer, are they 
all as devout as he seems to be?" 

I could not solve this riddle; nevertheless, I deter- 
mined to see the matter through to the end, although I 
fully realised that I should have to put up with not a 
few sermons, and that the demon tormenting him was of 
n highly moral and pious character. 



19 



COMMENTARY. 

Body, and to appear when they so desire, "clothed with 
the sun," We read that Christ led Peter, James and 
John "up into an high mountain apart, and was trans- 
figured before them: and his face did shine as the sun^ 
and his raiment was white as the light. "^ The words, 
"For the Lord thy God is a consuming fire,"^and "He 
maketh the spirits His angels, His ministers a flaming 
fire,"^are literally true. 



^St. John, L, 9. 

^Acts, iu, 3. 

^St. Matthew J xvii., i, 2. 

^Deuteronomy, iv,, 24. 

^PsalmSj civ. J 4. 



20 





%^i>\^'' 



DISCOURSE II. 

HE Comte wished me to pass the 
entire night in prayer, and the next 
morning at daybreak sent a note to 
say that he would be at my house at 
eight o'clock, and that, if agreeable 
to me, we would make an excursion together. I awaited 
him, he came, and after we had exchanged greetings, 
he said, ''Let us go to some place where we may be 
alone, and where our interview cannot be interrupted." 
I told him I thought Ruel a pleasant place and rather 
unfrequented. "Let us go there, then," he replied. We 
got into the coach, and during the drive I kept study- 
ing my new Master. I have never in my life remarked 
in anyone so great a depth of contentment as was ap- 
parent in all that he said and did. His mind was more 
open and tranquil than it seemed possible for that of a 
sorcerer to be. His entire air was in nowise that of 



XIX 



XX 



21 



COMMENTARY. 

KIX Pass the entire night in prayer. — It is a tradition 
that the aspirant should pass the night before Initiation 
in prayer. Hence the Knight of the Grail prayed and 
kept vigil over his armour (his lower nature and mind) 
prior to receiving the golden spurs, symbols of the Sun 
and Divine Illumination. 

XX Excursion. — When the disciple leaves his physical 
body in full consciousness for the first time, he is usual- 
ly accompanied by his Master. Thus Swedenborg, in 
a passage which prefaced his work on the astral regions, 
says that "his first astral flight was guided by an angel." 
The emphasis laid upon solitude and freedom from 
interruption would indicate that this event is about 
to take place, and the solemnity and mantric value of 
the Comte's charge to the Abbe on reaching the spot 
chosen for their interview, as well as the character of 
the instruction given, tends to confirm this statement. 
For this experience in a disciple's training is made the 
occasion for teaching him through observation many 
truths regarding superphysical beings and states of 
consciousness. Henceforward he is able to leave and to 
enter his body at will and with an ever increasing free- 
dom, until gradually the experiences while out of the 
body become as real and continuous as those in the flesh. 
Thus the great Initiate St. Paul says, "And I knew such 
a man, (whether in the body, or out of the body, I can- 
not tell: God knoweth)." — II, Corinthians, Chapter 
ociL, 3. 



Proof that St. Paul was an Initiate and a Cahalist is found in I. 
CorinthianSj chapter it., 6 — 8. Authority for this Statement. 
Page 212, Commentary Continued. 



22 



DISCOURSE II. 

a man whose conscience reproaches him with black deeds; 
and I felt a marvellous impatience to have him enter 
upon the subject of our interview, for I could not 
comprehend how a man, seemingly so judicious and so 
perfect in every other way, could have let his mind be- 
come unbalanced by the visions to which I had perceived 
him to be subject on the preceding day. He discoursed 
divinely on political economy, and was enchanted to 
hear that I had read what Plato has written on this sub- XXI 
ject. ''Some day you will have greater need of all 
this than you imagine," he said, "and if we come to an 
agreement to-day, it is not impossible that you may in 
time put these sage maxims into practice." 

We were just entering Ruel and went to the garden; 
but the Comte disdained to admire its beauties and made 
straight for the labyrinth. 

Perceiving that we were as much alone as he could 
desire^ he raised his hands and eyes to Heaven and 
cried aloud, "I praise the Eternal Wisdom for inspir- 
ing me to conceal from you none of her Ineffable Truths. 
How happy you will be, my Son, if she is gracious 
enough to put into your soul the resolutions which 
these High Mysteries require of you. Soon you will 
learn to command all Nature, God alone will be your 
J^faster, and only the Sages your equals. The Supreme 
Intelligences will glory in obeying your desires, the de- 
mons will not dare to be found where you are, your 
voice will make them tremble in the depths of the 
abyss, and all the Invisible Peoples who dwell in the 

23 



COMMENTARY. 
:i Plato, his place as a philosopher^ plato meets 

HIS MASTER. PaGE 216, COMMENTARY CONTINUED. 



24 



DISCOURSE 11. 

four Elements will deem themselves happy to be the 
ministers of your pleasure. I worship Thee, oh mighty XXII 
God, because Thou hast crowned man with such great 
glory, and hast created him Sovereign Monarch of all 
the works of Thine hands. My Son," he added, turning 
towards me, "do you feel within yourself that heroic 
ambition which is the infallible characteristic of the 
Children of Wisdom? Do you dare seek to serve God 
alone, and to master all that is not of God? Do you 
understand what it means to be a Man? And are you ' 
not weary of being a slave when you were born to 
be a Sovereign? And if you have these noble thoughts, 
which the map of your horoscope does not permit me to 
doubt, consider seriously whether you will have the 
courage and strength to renounce everything which 
might prove an obstacle to your attaining that emin- 
ence for which you were born." 

He paused and looked at me fixedly, as if either 
awaiting my reply or seeking to read my heart. 

From the beginning of his discourse I had greatly 
hoped that we should soon enter upon the subject of our 
interview, but at these last words I gave up all antici- 
pation of doing so. The word ''renounce" frightened 
me, and I no longer doubted he was about to propose 
that I should renounce either Baptism or Paradise. 
So not knowing how to get out of the difficult situa- 
tion in which I found myself, I said, "Renounce, Sir, 
is it necessary to renounce anything?" 



25 



COMMENTARY. 
XXII I WORSHIP THEE^ O MIGHTY GOD. 

" *God' is the rendering in the English versions of 
the Hebrew T.1,' 'Eloah,' and 'Elohim.: "^ El "does 
not signify Deus (God) but Sol (Sun)."^ "The word 
El ought to be written Al. In the original it is AL ; 
and this word means the God Mithra, the Sun, as the 
Preserver and Saviour."^ Since the word translated 
God in the first chapter of Genesis is "Elohim," the 
majestic plural form of El, the Sun, translatable as 
"mighty sun/'^ and since we read that "Elohim made 
two great lights, the greater light to rule the day, and 
the lesser light to rule the night, he made the stars 
also," (Genesis^ I, 16), Elohim (God) is seen to be 

THE PARENT OE THE SUN OF OUR SOLAR SYSTEM^ KNOWN 
TO OCCULISTS AS THE SUN BEHIND THE SUN. AS MAN IS 
INFORMED BY AN INVISIBLE SOLAR OR SPIRITUAL PRINCI- 
PLE^ IN LIKE MANNER TPIE MANIFESTED UNIVERSE IS ANI- 
MATED BY AN INVISIBLE OR SPIRITUAL LIGHT. 

The identity of the God of the Muhammedans with 
the God of the Hebrews and Christians, and of the 
inner truth of these religions, is indicated by the fact 
that the word Elohim or mighty sun written in Arabic 
with the article means Allah, God Manifesting in Na- 
ture, the Undefinable, the Beginning, and the End. 
"He is the Lord of Sirius." (The Dog Star), Koran, 
Sura liii. The Star, cf P. 256. 



"^The Jewish Encyclopedia, 

^Sir W, Drummond. Oedipus JudaicuSj Page 270. 

^Godfrey Higgins. The AnacalypsiSj Vol. L Page 71. 

^Gesenius' Hebrew Grammar, Edition 1910, Page 398. ISlote 2. 

26 



DISCOURSE IL 

"It is absolutely necessary," he answered,. "and truly, 
so vitally essential that it is the first thing required 
of one. I do not know whether you can make up your 
mind to it, but I know only too well that Wisdom 
never dwells in a body subject to sin, even as she never 
enters a soul prepossessed by error or malice. The 
Sages will never admit you to their Order if you do 
not from this moment renounce one thing which can 
never go hand in hajid with Wisdom. It is necessary," 
he added in a whisper, bending close to my ear, "it is 
necessary to renounce all sensual relationships with 
women." 

I burst out laughing at this absurd proposal. "Sir," 
I exclaimed, "you have let me off easily. I was expect- 
ing you to propose some extraordinary renunciation, 
but since you merely desire me to renounce women, xxil 
that was done long ago. I am chaste enough, thank 
God! Nevertheless, Sir, since Solomon was more of a . 

Sage than I may ever be, and since all his Wisdom 
could not prevent his becoming corrupted, pray tell me XXfi 
how you gentlemen manage to do without the other 
sex? And why would it be inconvenient if, in the 
Philosopher's Paradise, every Adam should have his 
Eve?" 

"You are asking me something very important," he 
observed, as if reflecting whether or not be should an- 
swer my question. "Since I see, however, that you 
disengage yourself without difficulty from the society 

27 



COMMENTARY. 

:XIII Chastity is the obedience of the body to the desire 
of the soul subservient to the Divine Will. 

[XIV Philosophic balance. — A Philosopher is able to 
balance the sex nature autodynamically through knowl- 
edge of the Law governing Solar Force. 



28 



DISCOURSE II. 

of the fair sex, I will tell you one of the reasons which 
have compelled the Sages to exact this condition from 
their disciples. Forthwith you will perceive in what 
ignorance all men live who are not of our number. 

''When you have been enrolled among the Children 
of the Philosophers, and when your eyes have been XXV 
strengthened by the use of the very Holy Medecine, 
you will straightway discover that the Elements are 
inhabited by most perfect beings. Unhappy Adam's 
sin has deprived his unfortunate posterity of all knowl- 
edge of these beings and of all intercourse with them. 
The immense space which lies between Earth and 
Heaven has inhabitants far nobler than the birds and 
insects. These vast Seas have far other hosts than those 
of the dolphins and whales; the depths of the Earth are 
not for the moles alone ; and the Element of Fire, nobler 
than the other three, was not created to remain useless 

and empty. 

I 
"The Air is full of an innumerable multitude of Peo- XXVI 

pies, whose faces are human, seeniingly rather haugh- 
ty, yet in reality tractable, great lovers of the sciences, 
cunning, obliging to the Sages, and enemies of fools 
and the ignorant. Their wives and daughters have-a- 
masculine beauty like that of the Amazons." 

"Why, Sir," I ejaculated, ''do you mean to tell me 
that these hobgoblins are married?" 

"Don't be upset by such a trifle, my Son," he re- 
joined. "Believe me, everything that I am telling you 

29 



COMMENTARY. 

XXV When your eyes have been strengthened. — A 
ganglion of the sympathetic nervous system, known as 
the pineal gland, is situated in the brain directly pos- 
terior to the extremity of the third ventricle. "From 
its broad anterior end two white bands pass forward, 
one on the inner side of each optic thalamus." When 
through the use of the Holy Catholic Medecine (gov- 
ernment of Solar Force) the pineal gland is regener- 
ated, it endows man with superphysical or seer vision, 

KVI The people of the elements. — Man's conscious- 
ness is limited in direct proportion to the development 
of his senses of perception. IMan has within himself, 
in the sympathetic and cerebro-spinal nervous systems, 
minor brain centres. When, by purity of life and 
thought and the right use of Solar Force, man awakens 
and energises these centres, he is able to penetrate into 
other states of being and discovers himself to be living 
in a world teeming with intelligences and entities exist- 

1 ing in certain well defined realms of consciousness 

hitherto unknown and unperceived by him. 

Paracelsus sheds light upon the method whereby 
man may make acquaintance with the Peoples of the 
Elements when he says, **We come to the conclusion 
then that all the Elements are not joined together, 
but that they are altogether aerial, or igneous, or 
terrestial, or aquaeous solely and without admixture. 
This also is settled that every Element nourishes it- 
self, or does that which is in it, or its world." For 



30 



DISCOURSE II. 

IS sound and true. These are but the Elements of the 
ancient Cabala, and it only rests with you to verify my 
statements with your own eyes. Receive with a sub- 
missive spirit the Light which God sends you through 
my mediation. Forget all you may have heard on this" 
subject in the schools of the ignorant, or later, when i 
■convinced by experience, you will have the sorrow of 
being compelled to own that you persisted stubbornly ■ 
in the wrong. 

"Here me to the end, and know that the seas and 
rivers are inhabited as well as the Air. The ancient 
Sages called this race of people Undines or Nymphs. 
There are very few males among them but a great 
-number of females; their beauty is extreme, and the 
daughters of men are not to be compared to them. 

"The Earth is filled* well-nigh to its centre with 
Gnomes, people of slight stature, who are the 
guardians of treasures, minerals and precious stones. 
They are ingenious, friends of man and easy to 
gov'ern. They furnish the Children of the Sages 
with all the money they require, and as the price of 
their service ask naught save the glory of being com- 
manded. The Gnomides, their wives, are small but 
very amiable, and their dress is exceedingly curious. 
As for the Salamanders, flaming dwellers of the Region XXV 
of Fire, they serve the Philosophers, but do not seek 
(their company eagerly, and their daughters and wives 

31 



(page I 



COMMENTARY. 

when those centres in man which are intimately re- 
lated to the distribution of the essences which nourish 
the Earth, Air, Water and Fire Bodies, or vestures of 
man's spirit, have been regenerated, man is enabled to 
attain ranges of consciousness co-extensive with those 
of the four races of beings inhabiting the essences of 
these four Elements, since the Peoples of the Air, ''the 
Dwellers in the Earth, the Nymphs, the Undines, and 
the Salamanders, receive their long life in an alien 
essence." {Paracelsus). Their bodies are built up of 
those finer materials which interpenetrate gross matter 
and its interspaces, even as man's own finer bodies are 
thus built up. 

When speaking of the four Elements, their range of 
vibration in matter is meant. Obviously, visible and 
transitory flame cannot be the habitat of a long lived 
race. Yet the Element of Fire, or its rate of vibration, 
interpenetrates every manifestation of Nature, even the 
grossest, as the finding of radium in pitchblende evi-- 
dences, and in this clearly defined range of vibration a 
race of intelligences highly differentiated and evolved 
has its being. The essences of the Earth, Air and 
Water are also filled with conscious and appropriate 
life. If man will purify his body, emotions and mind, 
he may, through knowledge of the Law governing" 
Solar Force and the regeneration of certain minor brain^ 
centres, enter into an harmonious relationship with' 
these People of the Elements. 



32 



DISCOURSE II. 

''They do right," I interrupted, "and I had rather 
have their room than their company." 

"Why so?" inquired the Comte. 

"Why so, Sir?" I replied. "Who would care to 
converse with such an ugly beast as a Salamander, XX 
male or female?" 

"You are mistaken," he rejoined; "that is merely 
the idea which ignorant painters and sculptors have 
of them. The Salamander women are beautiful, more 
beautiful even than any of the others, since they are 
of a purer Element. I had not intended to speak about 
them, and was passing briefly over the description of 
these Peoples since you will see them yourself at your 
leisure and with ease, if you have the curiosity to do 
so. You will see their dresses, their food, their manners, 
their customs and their admirable laws. TheJieauty of 
their intellects will charm you even more than that of 
their bodies, yet one cannot help pitying these unfor- 
tunates when they tell one that their souls are mortal, 
and that they have no hope whatever of eternal enjoy- 
ment of the Supreme Being, of Whom they have knowl- 
edge and Whom they worship reverently. They will 
tell you that they are composed of the purest portions 
of the Element in which they dwell, and that they have 
in them no impurities whatever, since they are made of 
but one Element. Therefore they die only after several 
centuries; but what is time in comparison with eter- 
nity? They must return for ever into nothingness. 

33 



COMMENTARY. 

[I Benvenuto Cellini sees a salamander. Page 217, 
Commentary Continued. 



34 



DISCOURSE 11. 

This thought grieves them deeply, and we have utmost . 

difficulty in consoling them. 

''Our Fathers, the Philosophers, when speaking with 
God face to face, complained to Him of the unhappi- 
ness of these Peoples, and God, whose mercy is bound- 
less, revealed to them that it was not impossible to find 
a remedy for this evil. He inspired them to the realiza- 
tion that just as man, by the alliance which he has 
contracted with God, has been made a participant in 
Divinity,- so the Sylphs, Gnomes, Nymphs, and Sala- 
manders, by the alliance which they have it in their XXV 
power to contract with man, can become participants in m 
immortality. Thus a Nymph or a Sylphid becomes im- 
mortal and capable of the Beatitude to which we aspire 
when she is so happy as to marry a Sage; and a Gnome 
or a Sylph ceases to be mortal the moment he espouses 
one of our daughters. 

"Thence sprang the error of the first centuries, 
of Tertullian, Justin Martyr, Lactantius Cyprian, 
Clement of Alexandria, Athenagoras the Christian 
Philosopher, and of most writers of that period. They 
had learned that these Elemental half-men sought the 
love of mortal maidens, and therefore imagined that the 
fall of the Angels had come about solely through their 
suffering themselves to be smitten with love for mortal 
women. Some Gnomes, desirous of becoming immqrtal, 
had sought to win the favour of our daughters by bring- 
ing them precious stones of which they are the natural 

35 



COMMENTARY. 

XXV- Alliance. — Although the author multiphes instances 
III of marriages which have actually taken place between 
human and Elemental or superphysical beings, yet the 
reader will perceive the discrepancy between such re- 
lationships and the philosophic tenet of chastity upon 
which so much emphasis is laid. Nevertheless a real, 
though pure, relationship exists between every true Phil- 
osopher and the People of the Elements, and is the 
mystical marriage to which the Comte refers ; the terms 
alliance and marriage are used in a symbolic sense. 

As a general has lieutenants and armies at his com- 
mand, so the Philosopher, a general ''in the liberation 
war of humanity," has many helpers among the People 
of the Elements. Their duties are various. Some are 
messengers going to great distances to secure and de- 
liver information, others are protective powers keeping 
at bay disturbing forces operative upon their own planes 
of consciousness. 

All consciousness is matter played upon by force, 
the higher the level of consciousness the more subtle 
the matter and the more refined the vibration. As on 
the physical plane, so on the superphysical planes, when 
two centres each vibrating at a different rate meet, a 
balance is struck and a mean vibration results. The true 
Philosopher or Initiate is a highly dynamic centre of 
divine consciousness, and all lesser evolved entities and 
souls contacting this centre have their own levels of con- 
sciousness raised in consequence. Thus a Gnome or 
Sylph, Nymph or Salamander, by alliance with a Phil- 
osopher for the service of God and man, evolves through 

36 



DISCOURSE 11. 

guardians, and these authors believed, basing their con- 
clusions upon the Book of Enoch which they did not XXIXJ 
understand, that these precious stones were snares laid 
by the enamoured Angels for the chastity of our women. 

"In the beginning these Sons of Heaven, being be- 
loved by the daughters of men, engendered famous 
giants ; and those indifferent Cabalists, Joseph and 
Philo, (almost all Jews are ignorant,*) and subse- 
quently all the authors I have just mentioned, as well as 
Origen and Macrobius, said that they were Angels, not 
knowing that they were Sylphs and other Elemental 
Peoples, who under the name of the Children of Elohim 
are distinguished from the Children of Men. Likewise 
that point which the Sage Augustine modestly re- XXX 
frained from deciding as to the pursuit of the African 
women of his time by so called Fauns or Satyrs; that 
also is cleared up by what I have just said concerning 
the desire tt) ally themselves with man which all Inhabit- 
ants of the Elements have, since such an alliance oflFers 
the only means whereby they may achieve the immor- 
tality to which they are not heirs. 

"Ah! Our Sages take care not to ascribe the fall of 
the first Angels to their love for women, nor do they 
accord the Devil such power over man as would en- 
able them to attribute to him all the amorous intrigues 
of the Nymphs and Sylphs wherewith the writings 



*0/ the Cabalistic Wisdom. 

37 



COMMENTARY. 

the stimulation of this constant associateship into im- 
mortality. The Law is that kealisation of immor- 
tality (permanence of consciousness) is in direct 
proportion to the rate of vibration and in inverse 
proportion to the density of the medium. 

Cause of the evolution of consciousness. — The 
Solar Force, or life giving principle, interpenetrates all 
matter and, playing perpetually upon it, causes differ- 
ent rates of vibration in its different densities. The 
more subtle the matter, the less the resistance to this 
force and the higher the vibration and resultant con- 
sciousness. The evolution of consciousness is caused 
by the play of the life giving force or Universal Mind 
in matter. 

XXIX Book of Enoch. Page 219, Commentary Con- 
tinued. 

XXX St. Augustine on fauns and satyrs. De Civitate 
Dei, Book ocv. Chapter ooxiii. 



38 



DISCOURSE 11. 

of historians abound. There was never anything 
criminal in it at all. They were Sylphs who were striv- 
ing to become immortal. Far from scandalizing the 
Philosophers, their innocent pursuits appeared so justi- 
fiable to us that we have, with one accord, resolved alto- 
gether to renounce women and to apply ourselves solely 
to the immortalisation of the Nymphs and Sylphids." 

"Oh, God!" I protested. "What do I hear? To 
what extent does the f — : — " 

"Yes, my Son," the Comte interrupted, "marvel 
at the extent of the philosophical felicity. Instead of 
women, whose feeble allurements fade in a few "days 
and are succeeded by horrible wrinkles, the Sagesj)OS- 
sess beauties who never grow old and whom they have 
the glory of rendering immortal. Imagine the love and 
gratitude of these invisible mistresses and the ardour 
wherewith they strive to please the charitable Philos- 
opher who applies himself to their immortalisation." 

"Ah! Sir," I once more exclaimed, "I renounce — " 
"Yes, my Son," he continued as before, without giv- 
ing me an opportunity to finish, "renounce all futile and 
insipid pleasures such as one finds in the society of 
women; the fairest of them all is horrible beside the 
most insignificant Sylphid. No revulsion ever follows 
our wise love making. Wretched ignoramuses! How 
greatly you are to be pitied for your inability to taste 
the pleasures of the Philosophers!" 

"Wretched Comte de GABALIS!" I exclaimed, 
with mingled wrath and compassion. "Will you let 

39 



COMMENTARY. 



40 



DISCOURSE II. 

me tell you, once for all, that I renounce this insane 
Wisdom, that I find this visionary Philosophy absurd, XXX: 
that I abhor these abominable embracings of phantoms, 
and that I tremble for you lest one of your pretended 
Sylphids should suddenly carry you off to Hell in the 
midst of your transports, fearing that so good a man 
as you might at length perceive the madness of this 
chimerical ardour, and repent so great a crime." 

"Oh! ho!" he answered, recoiling three steps and 
looking at me with wrathful eyes. ''Woe to you, 
intractable spirit that you are!" 

His behaviour frightened me, I confess, but what 
was infinitely worse, as he went away from me, I saw 
him take a paper from his pocket. I caught a glimpse 
of it from a distance and perceived it to be covered 
with characters which I could not quite make out. 
He read it attentively, seemed vexed, and kept mutter- 
ing to himself. I believed that he was evoking spirits 
to compass my ruin, and I somewhat repented my rash 
zeal. "If I escape from this adventure," I kept saying 
to myself, "no more Cabalists for me!" I was keep- 
ing my eyes fixed upon him as on a judge about to 
condemn me to death, when I saw his countenance 
regain its serenity. 

"It is hard for you to kick against the pricks," he 
said, smiling and rejoining me. "You are a chosen 
vessel. Heaven has destined you to be the greatest 
Cabalist of your time. Here is the map of your 

41 



COMMENTARY. 

Wisdom of the Serpent. — The Wisdom which the 

^ Comte hints at and which the Abbe here renounces 

XXXI is the Wisdom of the Serpent, the knowledge resulting 

from government of the Serpent Fire or Solar Force. 

*'The Earth derives from the Sun not merely light 
and heat, but, by transformation of these, almost every 
form of energy manifest upon it; the energy of the 
growth of plants, the vital energy of animals, are only 
the energy received from the Sun changed in its ex- 
pression."* A supreme manifestation of this vital or 
solar energy upon the physical plane is found in the 
sympathetic and cerebro-spinal nervous systems of man, 
and its voltage can there be raised into that Super-Sen- 
sible Energy, the instrument which the soul of man 
uses to build up its deathless Solar or Spiritual Body. 

The unfoldment of the supersensible or spiritual 
nature of man is but the progressive manifestation in 
him of that vital energy derived from the Sun and its 
Divine Source, known throughout the ages as the Solar 
Force or Serpent, and proceeding from the Creator of 
the Sun and Worlds, the Great Architect of the Uni- 
verse. "By His spirit He hath garnished the heavens; 
His hand hath formed the crooked serpent. Lo, these 
are parts of His ways : but how little a portion is heard 
of Him? but the thunder of His power who can under- 
stand?" J oh ocoovi, 13, 14. The Solar Force is the ser- 
pent in the ancient symbol of the egg and the serpent. 
Page 224, Commentary Continued. 



*E. Walter Maunder, F,R,A,S. ''The Science of the Stars" Page 
75. The People's Books. 

42 



DISCOURSE 11. 

horoscope which cannot be at fault. If it does not come 
to pass now and through my mediation, it will at the 
good pleasure of your retrogade Saturn." 

"Ah! If I am to become a Sage," said I, "it will 
never be save through the mediation of the Great 
GABALIS; but to be plain with you, I sadly fear 
that you will find it hard to bend me to this philosophic 
love making." 

"Can it be," he replied, "that you are such a poor 
Natural Philosopher as not to be persuaded of the exist- 
ence of these Peoples?" 

"I hardly know," I answered, "but I think that I 
should always fancy them to be merely hobgoblins in 
disguise." 

"And will you ever believe more impl icitly in the 
nurse of your childhood than in your native reason, 
than in Plato, Pythagoras, Celsus, Psellus, Proclus, 
Porphyry, lamblichus, Plotinus, Trismegistus, Nollius, 
Dornee, Fludd; than in Great Philip Aureolus, Theo- 
phrastus Bombast, Paracelsus of Hohenheim, and all 
the members of our Order!" 

"I would believe you. Sir," I responded, "as much 
and more than all of them; but, my dear Sir, could you 
not arrange with your Fellow Initiates that I should 
not be compelled to devote myself to these young ladies 
of the Elements?" 

"Alas!" he answered, "you are undoubtedly a free 
agent, and one does not love unless one wishes to do 

43 



COMMENTARY. 



44 



DISCOURSE II. 

SO. Few Sages, however, have been able to resist their 
charms. Nevertheless, there have been some who have 
reserved themselves wholly for greater things, (as you XXX] 
will in time know), and who have not been willing to 
do the Nymphs this honour." 

"Then I will be of their number," I replied, "as I 
should never be willing to waste time in the ceremonies 
which, I have heard a certain prelate say, one must 
practise in order to hold communion with such spirits," 

"That prelate did not know what he was talking 
about," said the Comte, "for you will one day see 
that these are not spirits, and furthermore no Sage 
ever makes use either of ceremonies or of superstitious 
rites to get into touch with spirits, any more than he 
does in order to commune with the Peoples of whom 
we are speaking. 

"The Cabalist acts solely according to tiie^principles 
of Nature; and if strange words, symbols and circum- ^^^J 
locutions are sometimes found in our books, they are HI ! 
only used to conceal the principles of Natural Philo- 
sophy from the ignorant. Admire the simplicity of 
Nature in all her marvellous works! And in this sim- 
plicity a harmony and concert so great, so exact, and 
so essential that it will compel you, in spite of your- 
self, to relinquish your idle fancies. What I am about 
to tell you, we teach those of our disciples whom we are 
not willing unreservedly to admit into the Sanctuary of 

45 



COMMENTARY. 

Those reserved for greater things. Page 226, 
Commentary Continued. 

Circumlocutions. — ''Every time you find in our 
books a tale, the reality of which seems impossible, 
a story which is repugnant both to reason and common 
sense, then be sure that tale contains a profound alle- 
gory veiling a deeply mysterious truth ; and the greater 
the absurdity of the letter the deeper the wisdom of the 
Spirit." Rabhi Moses Maimonides, 



46 



IV 



DISCOURSE 11. 

Nature, yet whom we in no wise wish to deprive of 
the society of the Elemental Peoples because of the 
compassion which we have for these same Peoples. 

"As you may perhaps already have grasped, the Sal- 
amanders are composed of the most subtile portions of 
the Sphere of Fire, fused together and organised by 
the action of the Universal Fire, of which I will dis- 
course to you some day. It is called the Universal Fire XXX 
because it is the inherent cause of every movement in 
Nature. 

"Likewise the Sylphs are composed of the purest 
atoms of the Air, the Nymphs of the most subtile 
essences of the Water, and the Gnomes of the finest 
particles of the Earth, Adam was closely related to 
these perfect creatures, for being created out of all that 
was purest in the four Elements, he combined in him- 
self the perfections of these four races of Peoples and 
was their natural King. As you will learn later, how- 
ever, the moment his sin had precipitated him into 
the dregs of the Elements, the harmony was disturbed, 
and there could no longer be any relation between him, 
gross and impure as he had become, and these pure and 
subtile beings. How remedy this evil? How restring 
the lute and recover that lost sovereignty? Oh Nature! 
Why art thou so little studied? Do you not under- 
stand, my Son, how easy Nature finds it to restore to 
man the estate which he has lost?" 



47 



COMMENTARY. 

XXX- The universal eire^ or solar force. — "Is the Par- 
^^ aldete, the light of the Logos, which in energizing be- 
comes what may be described as living, conscious elec- 
tricity, of incredible voltage and hardly comparable to 
the form of electricity known to the physicist." This 
force can be governed by maNj and when governed 
is the instrument which the soul uses to build 
up man^s solar or spiritual body. 

The Paraclete or Super Solar Force (The Force of 
the Sun behind the Sun), Solar Force (the Force of 
the Sun), and Lunar Force, (the Force of the Moon), 
are all termed Solar Force in this book. 

"The material of the Philosopher's Stone is nothing 
else but Sun and Moon." Paracelsus. 

"The Sun and the Moon are the roots of this Art." 

Hermes Trismegistus. 



48 



DISCOURSE II. 

''Alas! Sir," I answered, "I am very ignorant con- 
cerning all these facilities of Nature to which you refer." 

''Nevertheless it is exceedingly easy to become well 
informed about them," he rejoined. "If we wish to 
recover empire over the Salamanders, we must purify 
and exalt the Element of Fire which is in us, and raise 
the pitch of that relaxed string. We have only to con- 
centrate theJFire of the World in a globe of crystal, by XXXV 
means of concave mirrors; and this is the art which 
all the ancients religiously concealed, and which the 
divine Theophrastus discovered. A Solar Powder is 
formed in this globe, which being purified in itself 
and freed from any admixture of the other Elements, 
and being prepared according to the Art, becomes in 
a very short time supremely fitted to exalt the Fire XXX- ■ 
which is in us, and to make us become, as it were, of ^^ 
an igneous nature. Thereafter the Inhabitants of the 
Sphere of Fire are our inferiors, and enraptured to see 
our mutual harmony re-established, and that we are 
again drawing near to them, they have as much friend- 
ship for us as for their our kindred, and all the respect 
which they owe to the image and lieutenant of their 
Creator. They pay us every attention they can bethink 
themselves of, through their desire to obtain from us ' 
the immortality which they do not possess. 

"It is true that they live a very long time, since they 
are more subtile than the people of the other Elements ; 
hence they are in no hurry to exact immortality from 

49 



COMMENTARY. 

XXXV Globe of crystal. — To the Seer, man appears sur- 
rounded by an oviform luminous mist or globe of crys- 
tal. This luminosity of the finer bodies is the manifesta- 
tion of the emotions and thoughts of the individual. It 
is termed the aura and interpenetrates the physical 
body, being present during life and withdrawn at death. 
Dr. W. J. Kilner, in his book ''The Human Atmos- 
phere," describes a method whereby persons having 
ordinary vision are enabled to see this aura. 

XXX- Exalt the element oe fire. — Constant aspiration, 
and desire to know God's Law liberates in man that 
Force which is a Living Flame, and which acts under 
the direction of the God in man, and with or without 
the conscious effort of the finite mind. This Fire, once 
liberated, begins immediately to displace the sluggish 
nervous force and to open and perfect those nerve cen- 
tres or minor brains, atrophied from disuse, which when 
regenerated reveal to man superphysical states of con- 
sciousness and knowledge of his lost Sovereignty over 
Nature. 

The Solar Force manifests on the physical plane by 
passing through the ganglia of the sympathetic nervous 
system and thence up the spine to the brain where its 
currents unite to build up the deathless Solar or Spirit- 
ual Body. In its passage from one ganglion to another 
its voltage is raised, and it awakens and is augmented by 
the power peculiar to each ganglion which it dominates. 

50 



DISCOURSE IL 

the Sages. If the aversion you have evinced should 
prove lasting, my Son, you might be able to adapt your- 
self to a Salamander; perhaps it would never speak to 
you of that which you so greatly fear. It would not 
be thus with the Sylphs, Gnomes, and ISTjonphs. As 
they live for less time, they have more to do with us, 
so their familiarity is easier to obtain. 

*'One has only to seal a goblet full of compressed Air, XXX- 
Water, or Earth and to leave it exposed to the Sun for 
a month. Then separate the Elements scientifically, 
which is particularly easy to do with Water and Earth. 
It is marvellous what a magnet for attracting Nymphs, 
Sylphs, and Gnomes, each one of these purified Ele- 
ments is. After taking the smallest possible quantity 
every day for some months, one sees in the Air the fly- 
ing Commonwealth of the Sylphs, the Nymphs come in 
crowds to the shores, the Guardians of the Treasures 
parade their riches. Thus, without symbols, without 
ceremonies, without barbaric words, one becomes ruler 
over these Peoples. They exact no worship whatever 
from the Sage, whose superiority to themselves they 
fully recognise. Thus venerable Nature teaches her 
children to repair the elements by means of the Ele- 
ments. Thus harmony is re-established. Thus man re- 
covers his natural empire, and can do all things in the 
Elements without the Devil, and without Black Art. 
Thus you see, my Son, the Sages are more innocent than 
you imagined. Have you no answer to make me?" 

51 



COMMENTARY. 

These ganglia or centres are the "concave mirrors" 
whose property it is to concentrate the Fire of the 
World or Solar Force. In the cerebro-spinal system 
there are many centres awaiting regeneration. Hence 
the spinal cord is the relaxed string whose pitch must 
be raised by the exaltation of the Element of Fire which 
is in us. 

Knowledge as to the development of this Force has 
been sacredly guarded in all ages lest man, through 
ignorance, should employ it to his destruction. That 
soul who will renounce all personal ambition, and will 
seek by selfless service of his fellow beings to obey the 
Divine Spirit within may, without external teaching 
or assistance, evoke this Flame and achieve unaided a 
knowledge of Nature's secrets and mysteries. But un- 
less governed by the God within, and with selfless pur- 
pose, this Fire will intensify the lower passions and make 
the man a destructive force working contrary to the 
Law of Nature. 

Pie who seeks divine knowledge will surely find ii:, 
for the Divinity in man ever strives to render unto him 
his lost birthright; No sincere effort to solve God's 
Mystery passes unheeded by the Silent Watcher within. 

XXX- Compressed Air^ Water^ or Earth. — ^The Philoso- 
^11 phers hold that man is fourfold in nature, having four 
bodies corresponding to the four Elements. The phys- 
ical or Earth body is interpenetrated by a body of finer 

52 



DISCOURSE IL 

"I marvel at you, Sir," said I, "and I am beginning 
to fear lest you should make me into a distiller."* 

''Ah! God forbid, my child," he exclaimed. "Your 
horoscope does not destine you for such nonsense as that. 
On the contrary, I forbid you to trifle away your time 
over it. I have told you that the Sages only teach such 
things to those whom they have no wish to admit to 
their company. You will have all these, and infinitely 
more glorious and more desirable advantages, through 
Philosophic Procedures which are quite different in XXX- 
character. I have only described these methods to make 
you see the innocence of this Philosophy and to allay 
your panic terrors." tv 

''Thanks be to God, Sir," I answered, "I no longer 
have so much fear as I had this afternoon. And al- 
though I have not yet made up my mind to this arrange- 
ment with the Salamanders which you propose, I cannot 
help being curious to learn how you have discovered that 
the Nymphs and Sylphs die." 

"Verily," he replied, "they tell us so, and moreover 
we actually see them die." 

"How is it possible you can see them die," I ques- 
tioned, "when your alliance renders them immortal?" 

"That would be a point well made," said he, '^f^ 
the number of Sages equalled the number of these Peo- 
ples; besides, there are many among them who prefer 
to die rather than run the risk of becoming immortal, 

^Alchemist. 

53 



COMMENTARY. 

matter vibrating at a higher rate, in which emotions 
and passions register, called the Water body. The 
Earth and Water bodies are interpenetrated by a body 
composed of still finer matter vibrating at a still higher 
rate, the mental body in which thoughts register, called 
the Air body. And informing these three bodies and 
engendering them is the Divine Spark, the potential 
Solar Body or God in man, existing as it were in em- 
bryo awaiting the evolution of the Earth, Water and 
Air bodies, to sustain the flow of the Solar Force which 
shall stimulate and perfect its divine unfoldment. 

To seal a goblet of compressed Air, Water, or Earth, 
means to master the body, emotions and mind, and to 
differentiate appetities from emotions, and emotions 
from thoughts, for the purpose of gaining absolute con- 
trol over the personal self. It is true, as the Comte de 
Gabalis here points out, that it is far easier to govern the 
body and emotions than to gain the mastery of the mind. 
This mastery should be striven for, and may be achieved 
through concentration in meditation, and by persistent 
effort at all times to impress the mind to reject false- 
hood and accept only Truth, that it may purely reflect 
the God within. 

Philosophic Procedures. Page 56. 

Panic Terrors^ origin or term. Page 229, Com- 
mentary Continued. 



54 



DISCOURSE 11. 

and of being as unhappy as they see the demons to be. 
It is the Devil who inspires these sentiments in them, 
for he leaves no stone unturned to prevent Jhese ^oor 
creatures from becoming immortal throu^ alliance 
with us. So that I regard this aversion of yours, my 
Son, as a very pernicious temptation and a most un- 
charitable impulse, and you ought so to regard it. 
Furthermore, as to the death of the Nymphs and 
Sylphs, of which you speak; who compelled the Oracle 
of Apollo to say, as Porphyry reports, that all those who 
used to speak through the Oracles were mortal like him- 
self? And what, think you, was the significance of 
that cry, which was heard throughout the coasts of Italy, 
and which struck such terror into the hearts of all who 
chanced to be upon the sea? 'The Great Pan is dead.^ 
It was the People of the Air who were announcing to 
the People of the Waters that the chief and eldest of the 
Sylphs had just died." 

"It seems to me," I remarked, "that at the time that 
cry was heard the world was worshipping Pan and the 
Nymphs. Were then these gentlemen, whose fellow- 
ship you extol to me, the false gods of the Pagans?" 

"That is true, my Son," he answered. "The Sages 
are far from believing that the Devil ever had power 
to make himself worshipped. He is too wretched and 
too weak ever to have had such pleasure and authority. 
But he has had power to persuade these Hosts of the 
Elements to show themselves to men, and to cause 



55 



COMMENTARY. 

XXX- Philosophic Procedures. — By concentration in 
Vin meditation upon a given subject, and by the effort of 
regular breathing, the inhalation and exhalation occupy- 
ing the same space of time, the mind may be held so that 
it is not subject to other thought than that pertaining to 
the object or symbol of expression about which man de- 
sires knowledge. And if man will persist in this practice 
he can enter into an harmonious relationship with the Di- 
vinity within and from that source can gain knowl- 
edge, which is the result of the soul's own experience 
while passing through the higher and lower states of 
matter. 

At the same time, if man will concentrate upon the 
highest he can evoke from within self that Solar Force 
and Power which, if directed upward, will awaken and 
revitalise those ganglia or organs of perception hitherto 
withheld from his use. If it be true, "From God we 
came, to God we return," life is but the attainment of 
that consciousness which is of God. And man is there- 
fore shut out from the knowledge of his true being and 
estate until he seeks at-onement with his own Divine 
Life-Principle, and its evolution and manifestation in 
him. 

Thus concentration in meditation, holding the mind 
receptive to the Divinity within and in a positive atti- 
tude of repression to all outside thought, is seen to be 
an exalted form of prayer or communion with God, 
Nature, whereby man may become a sharer in the 
wonders of God's Omnipotence and recover his lost 
Sovereignty. 

56 



DISCOURSE II. 

temples to be erected in their honour ; and by virtue of 
the natural dominion which each one of these Peoples 
has over the Element in which it dwells, they kept troub- 
ling the Air and the Sea, shaking the Earth and scatter- 
ing the fire of Heaven at their own good pleasure. Thus 
they had little difficulty in causing themselves to be 
mistaken for divinities so long as the Sovereign Being 
neglected the salvation of the nations. Yet the Devil 
did not derive from his mischief all the advantage he 
had hoped. For from that time it chanced that as 
Pan, the Nymphs, and other Elemental Peoples had XL 
found a means of exchanging this traffic in worship 
for a traffic in love, (you must needs remember that, 
among the ancients, Pan was held to be the king of the 
so-called incubus gods who ardently courted maidens), 
many of the Pagans escaped from the Devil, and will 
not burn in Hell." 

"I do not understand you, Sir," I replied. 

"You take pains not to understand me," he con- 
tinued mirthfully and in a mocking tone. "This is 
beyond your comprehension and would likewise be be- 
yond that of all your doctors, for they have no idea as 
to what glorious Natural Philosophy is. Here is the 
great mystery of all that part of Philosophy which has 
to do with the Elements, and which, if you have any 
self esteem, will surely remove the very unphilosbphic 
repugnance which you have been evincing all day long. 



57 



COMMENTARY. 

'Tor the mind shepherdeth Thy Word, O Spirit- 
bearing Creator !" Hermes Trismegistus, ''Secret 
Hymnodyj' Poemandres, ociii, §19, 

'The great pan is dead/ Page 230, Commentary 
Continued. 



58 



DISCOURSE IL 

"Know then, my Son, and be in no hurry to divulge ■ 

this great Arcane to any unworthy ignoramus — know, 
that even as the Sylphs acquire an immortal soul through 
the alliance which they contract with men who are pre- 
destined : so men who have no right whatever to eternal 
glory, those unfortunates for whom immortality is but 
a fatal advantage, for whom the Messiah was not 
sent . . . !" 

"You gentlemen of the Cabala are Jansenists, then?" XLI 
I interposed. 

"We do not know what Jansenism is, my child," he 
answered brusquely, "and we scorn to inform ourselves 
as to wherein consist the differences in the various sects XLII 
and religions wherewith the ignorant are infatuated. 
We ourselves hold to the ancient religion of our Fathers 
the Philosophers, concerning which I must one day in- 
struct you. But to resume the thread of our discourse, 
those men whose melancholy immortality would be but 
an eternal misfortune, those unhappy children whom 
the Sovereign Father has neglected, have still the re- 
source of becoming mortal by allying themselves with 
the Elemental Peoples. Thus you see the Sages run 
no hazard as to Eternity; if predestined they have the 
pleasure on quitting the prison of this body, of leading 
to Heaven the Sylphid or Nymph whom they have 
immortalised. On the other hand, if not predestined, 
marriage with the Sylphid renders their soul mortal 



59 



COMMENTARY. 
XLI Jansenists. Page 232, Commentary Continued. 

XLII Sects and religions, their cause. — ^As soon, there- 
fore, as the soul gravitates towards body in this first pro- 
duction of herself, she begins to experience a material 
tumult, that is, matter flowing into her essence. And 
this is what Plato remarks in the Phtedo, that the soul is 
drawn into bpdy staggering with recent intoxication; 
signifying by this, the new drink of matter's impetuous 
flood, through which the soul, becoming defiled and 
heavy, is drawn into a terrene situation. But the starry 
cup placed between Cancer and the Lion, is a symbol 
of this mystic truth, signifying that descending souls 
first experience intoxication in that part of the heavens 
through the influx of matter. Hence oblivion, the com- 
panion of intoxication, there begins silently to creep 
into the recesses of the soul. For if souls retained in 
their descent to bodies the memory or divine con- 
cerns, OE which they were conscious in the heav- 
ens^ THERE WOULD BE NO DISSENSION AMONG MEN ABOUT 

DIVINITY. But all, indeed, in descending, drink of ob- 
livion; though some more, and others less. On this 
account, though truth is not apparent to all men on the 
earth, yet all exercise their opinions about it; because 

A DEFECT OF MEMORY IS THE ORIGIN OF OPINION. But 

those discover most who have drank least of oblivion, 
because they easily remember what they had kno'WTi 
before in the heavens. Macrohius, Commentary on 
Scipio's Dream. Chapter ooiL 



60 



DISCOURSE II. 

and delivers them from the horror of the second death. XLIII 
Thus the Devil beheld all those Pagans who had allied 
themselves with Nymphs escaping his clutches. Thus 
the Sages, or the friends of the Sages, to whom God 
inspires us to communicate any one of the four Elemen- 
tal Secrets, which I have well nigh taught you, may be 
set free from the peril of damnation." 

*' Truth to tell," I exclaimed, not daring to put him 
into a bad humour again, and deeming it expedient to 
postpone fully telling him my sentiments until he should 
have revealed to me all the secrets of his Cabala which, 
from this sample, I judged to be exceedingly odd and 
recreative, ''truth to tell, you carry wisdom to very great 
lengths, and you were right in saying that this would 
be beyond the comprehension of all our doctors. I even 
believe that it would be beyond the comprehension of 
all our magistrates as well, and that if they could dis- 
cover who these people are who escape the Devil by this 
method, as ignorance is ever unjust, they would take 
sides with the Devil against these fugitives and would 
use them ill." 

"For that reason," said the Comte, ''I have enjoined 
secrecy upon you, and I solemnly adjure, you to main- 
tain it. Your Judges are strange folk! They condemn 

[a most innocent action as being the basest of crimes. 

(What barbarism it was to sentence those two priests, 
whom the Prince de la Mirande knew, to be burned, 
each of whom had had his Sylphid for the space of 
forty years! What inhumanity it was to condemn to 

6i 



COMMENTARY. 

HI The second death.— 'That which Nature binds, 
Nature also dissolves: and that which the soul binds, 
the soul likewise dissolves. Nature, indeed, bound the 
body to the soul; but the soul binds herself to the body: 
Nature, therefore, liberates the body from the soul ; but 
the soul liberates herself from the body. Hence there 
is a twofold death; the one, indeed, universally known, 
in which the body is liberated from the soul; but the 
other peculiar to Philosophers, in which the soul is 
liberated from the body. Nor does the one entirely 
follow the other." Porphyry ''Auxiliaries to the Per- 
ception of the Intelligibles/" §8, 9. 



62 



DISCOURSE II. 

death Jeanne Hervillier, who had laboured to immor- 
talise a Gnome for thirty-six years ! And what ignor- 
ance on the part of Bodin to call her a sorceress, and XLIV 
to make her amorous intrigues a justification of the pop- 
ular misconception regarding the so-called sorcerers, 
in a book as extravagant as his Republic is rational ! 

"But it is late, and I am unmindful of the fact that 
you have not yet dined." 

"You are speaking for yourself, Sir," said I, "for 
my part, I could listen to you until to-morrow with- ' 

out inconvenience." i 

"Ah! as for myself," he rejoined, smiling and walk- 
ing towards the gate, "evidently you do not in the 
least know what Philosophy is. The Sages eat only XLV 
for pleasure and never from necessity." 

"I had quite the opposite idea of Sageness," I re- 
plied. "I supposed that the Sage should eat only to 
satisfy necessity." 

"You are mistaken," said the Comte. "How long 
do you think we Sages can go without eating?" 

"How should I know?" said I. "Moses and Elias 
fasted forty days, no doubt you Sages fast for some days 
less." 

"What a mighty endeavour that would be!" he 
answered. "The most learned man who ever lived, the 
divine, the almost to be worshipped Paracelsus affirms 
that he has seen many Sages who have fasted for twenty 

63 



COMMENTARY. 
XLIV BoDiN. Page 232, Commentary Continued. 

The Philosophy of Nutrition. — Nutrition is but 
little understood in the world to-day, for it is con- 
trolled by a Force outside of thought or will. There is 
an indestructible force inherent in all matter. Its mode 
of action is unchanging and it plays unceasingly upon 
humanity, acts simultaneously in all spheres of being, 
XLV yet does not express itself in concrete form. This Force 
has the property of stimulating the atoms to as- 
sume new relationships J and galvanises the energy 
latent in dormant cells into a higher state of action. 
Food is the medium through which this Force acts in 
the human body. During metabolism that atomic energy 
is liberated which stimulates into conscious action 
those cells whose activity is required to carry forward 
cell evolution. Food, therefore, gives to the body only 
stimulation to atomic action. During the process it 
loses none of its properties, but is merely changed into 
other states or conditions. At his present stage of evolu- 
tion man depends upon food solely because he has not 
become conscious of the Law governing the Force 
which gives atomic action to all parts of his organism. 
For there is a Law which governs the action of this ever 
flowing stream or regenerating current directed upon 
matter. When man, in time, becomes conscious of this 
Law he will be able to assimilate this Force and will no 
longer be dependent upon matter for the support of his 
physical organism. 

64 



DISCOURSE IL 

yea:fs without eating anything whatsoever. He himself, 
before being acknowledged Monarch of the Empire of 
Wisdom, whose sceptre we have justly accorded him, 
was pleased to essay living for several years by taking 
only one half scrupule of Solar Quintessence, ^-^d if 
you wish to have the pleasure of making any one live 
without eating, you have only to prepare the Earth as XLVI1 
I have indicated that it may be prepared for the pur- 
pose of securing the partnership of the Gnomes. This 
Earth applied to the navel, and renewed when it is too 
dry, makes it possible for one to dispense with eating 
and drinking without the slightest inconvenience what- 
ever, even as the veracious Paracelsus relates that he 
himself demonstrated during six months. 

"But the use of the Catholic Cabalistic Medicine lib- 
erates us in the very best way from the importunate 
necessities to which Nature subjects the ignorant. We 
eat only when it pleases us to do so, and every super- 
fluity of food vanishes by unconscious transpiration. 
We are never ashamed of being men." Then he fell 
silent, perceiving that we were within hearing of our 
servants, and we went to the village to take a slender 
repast, as is the custom of the Heroes of Philosophy. 



65 



COMMENTARY. 

XLVI Moses and Elias fasted forty days. Page 233, 
Commentary Continued. 

[LVII To prepare the Earth — means to purify and to 
gain complete control over the earthly or physical body. 
To renew the Earth when too dry means to recharge 
self with the Solar Force or Catholic Cabalistic 
Medicine. 



The fact that man, at a certain period of evolution, 
will exist without taking nourishment is foretold in an 
ancient prophecy of the Magi, *'that men shall be 
blessed, no longer needing food." Plutarch^ Isis and 
Osiris, Chapter oclvii. Prophecy of the Magi or Most 
Ancient Sages foretelling World Peace and a Universal 
Language. Page 314, Commentary Concluded, 



66 



Greek Coin, 350 B,C., from Pheneus in Arcadia, 
British Museum. 



67 



HermeSj the messenger of the gods, was said by the 
Greeks to typify and preside over the powers of the 
mind and to be the patron of gymnastic games. He is 
represented as bearing a caduceus or staff, gift of 
Apollo the Sun God, and emblem of the God's message 
to mankind. This staff represents the spine containing 
the cerebro-spinal nervous system which is the wand of 
the magician, while the two interwining serpents which 
ascend symbolise the positive and negative currents of 
Solar Force directed upward for the stimulation and 
evolution of the Solar Principle in man. Upon his left 
arm Hermes bears the Infant Bacchus, the Redeemer. 
Compare Bacchus and Osiris, Page 233, Commentary 
Continued, for identity of the inner truth of the Greek 
and Egyptian religions. 



68 




THE 
COMT&^GABALIS 



DISCOVRSEin- 




AFTER dinner we returned to the laby- 
rinth. I was pensive and my pity for the 
Comte's madness, which I fully realised 
would be hard to cure, prevented my be- 
ing as much amused at all that he had 
told me as I should have been, could I have had any 
hope of restoring him to reason, I kept searching an- 
tiquity for some counter arguments which he would 
be unable to refute, for, on my adducing the opinions 
of the Church, he had declared that he cared for naught 
save the ancient religion of his Fathers the Philoso- 
phers; and to seek to convince a Cabalist by reason 
would be a long-winded undertaking, besides I was not 
anxious to get into a dispute with a man whose mo- 
tives I did not as yet altogether understand. 

It crossed my mind that what he had said concerning 
the false gods, for whom he had substituted the Sylphs 
and other Elemental Peoples, might be refuted by the 



XL 

VII 



69 



COMMENTARY. 

XL- Ancient Religion of his Fathers the Philoso- 
^^^^ phers. The Philosophers hold that the relation of the 
Creator to His Creation has been the same in all ages ; 
that all creeds evolved by man are but man's concept 
of this relation and in no wise alter it; that the Truth 
regarding the Fatherhood of God, Sonship of His Mes- 
sengers, the great Teachers of humanity, and Brother- 
hood of all His creatures, is superior to creeds and 
religions, and will unify them when once apprehended. 



70 



DISCOURSE III. 

Pagan Oracles whom Scripture everywhere calls devils, 
and not Sylphs. But not knowing whether the Comte 
might not in the tenets of his Cabala attribute the an- 
swer of the Oracles to some natural cause, I believed 
that it would be to the point to make him explain what 
he thought about them. 

He gave me an opportunity to broach the subject 
when, before entering the labyrinth, he turned towards 
the garden, "This is very fine," he said, "and these 
statues are rather effective." 

"The Cardinal who had them brought here," I re- XL 
plied, "had a fancy little worthy of his great genius. 
He believed the majority of these figures to have given 
forth Oracles in bygone days, and paid exceedingly dear 
for them on that account." 

"That is a failing of many people," the Comte re- 
joined. "Every day ignorance causes a very criminal 
kind of idolatry to be committed, since people preserve 
with such great care and consider so precious those 
very idols which they believe the Devil formerly em- 
ployed to make himself worshipped. O God, will people 
never in this world know that Thou hast precipitated 
Thine enemies beneath Thy footstool from the birth of 
time, and that Thou dost hold the demons prisoners 
under the earth in the vortex of darkness? This un- 
praiseworthy desire to collect these counterfeit instru- 
ments of the demons might become innoceint, my Son, 
if people would let themselves be persuaded that the 

71 



COMMENTARY. 

XLIX The Gardens of Ruel and the Cardinal. — Ruel, 
in the department of Seine et Oise, is fourteen kilo- 
metres distant from Paris, and "is situated at the base 
of those heights on which stood, in olden days, the 
magnificent villa of Cardinal Richelieu with its two 
chapels, hundred fountains, and lofty and balustraded 
cascade." In the years 1621-42 the cardinal minister 
established and maintained there a chateau and estate 
which eclipsed . those of the King of France. No- 
where was there to be found so vast a collection of 
curiosities of every description, such extensive gardens, 
so superb an orangery, nor such grottoes, fountains and 
cascades surpassing indeed anything previously known. 
These celebrated gardens, extolled by contemporary 
authors, and even envied by the great King Louis XIV 
who sent Le Notre to Ruel to study and reproduce 
them on a larger scale as Versailles, are a sad example 
of the transitoriness of the handiwork of man. A 
gradual deterioration culminating in their destruction 
during the Revolution has left almost no trace of them 
extant. 



72 



DISCOURSE III. 

angels of darkness have never been allowed to speak 
through the Oracles." 

"I do not believe," I interrupted, "that it would be 
easy to establish that hypothesis amongst the antiquar- 
ians, but possibly it might be amongst the free thinkers. 
For not long ago it was decided by the leading minds of 
the day, in a conference called for the purpose, that all 
these pretended Oracles were either a fraud due to the 
avarice of the Gentile priests, or but a political trick of 
the Sovereigns." 

"Was this conference held and this question thus de- 
cided by the members of the Muhammedan Embassy L 
sent to your King?" 

"No, Sir," I answered. 

"Then of what religion are these gentlemen," he 
retorted, "since they set at naught the Holy Scriptures 
which make mention in so many instances of so many 
different Oracles, especially of the Pythian Oracles who 
made their abode and gave forth their replies in places 
destined for the multiplication of the image of God?" 

"I mentioned all those ventriloquists," I answered, 
"and I reminded the company that King Saul had LI 
banished them from his kingdom where, notwithstand- 
ing, he found one of them on the evening of the day 
before his death, whose voice had the wondrous power 
of raising Samuel from the dead in answer to his prayer, 
and to his ruin. But these learned men did not alter 
their decision that there never had been any Oracles." 

73 



COMMENTARY. 

L MuHAMMEDAN EMBASSY. — The Subtle irony of this 
allusion to the strained relations existing between Louis 
xiv and the Porte at this period is made plain by the 
following statement of the historian, E. Lavisse, when 
summarising the foreign policy of France from 1661 to 
1685. "During the second half of the 16th century the 
alliance 'of the lily and the crescent' was lost. In 1661 
France, after several ambassadors had been ill treated, 
was represented at the Porte solely by a merchant whom 
'the nation' had chosen. There was therefore in that 
direction a lost position for French diplomacy to 
regain." 



E. Lavisse, Histoire de France. Vol. J^^Pa^e 203. Compare 
Muhammed and the Muhammedans. Page 237, Commentary 
Continued. 



LI King Saul. Page 239, Commentary Continued. 



/ 
/ 

74 



DISCOURSE III. 

"If the Scripture made no impression upon them," 
said the Comte, *'y*^^ should have convinced them by- 
all antiquity, wherein it would have been easy to point 
out a thousand marvellous proofs. There were so many 
virgins pregnant with the destiny of mortals, who 
brought forth the good and bad fortunes of those who 
consulted them. What do you allege as to Chrysdstom, 
Origen and Oecumenius, who make mention of those 
divine men whom the Greeks called *Engastrimyths,' LII 
whose prophetic abdomens articulated such famous 
Oracles? And if your gentlemen did not care fo^ the 
Scriptures and the Fathers, you should have reminded 
them of those miraculous maidens of whom the Greek 
Pausanias speaks, who changed themselves into doves LIII 
and in that form delivered the celebrated Oracles of the 
Doves of Dodona. Or else you might have said, to the 
glory of yoxir nation, that there were of old in Gaul jj^ 
illustrious maidens who transformed their entire ap- 
pearance at the will of those who consulted them and 
who, in addition to the famous Oracles which they de- 
livered, had a wonderful power over the waters and a 
salutary authority over the most incurable diseases." 

"They would have treated all these fine proofs as 
apocryphal," said I. 

"Does their antiquity render them suspect?" he re- 
joined. "If so, you had only to adduce the Oracles 
which are still delivered every day." 

"And in what part of the world?" said I. 

75 



COMMENTARY. 

LH Engastrimyths. — For it would be too absurd and 
puerile to conclude that God Himself, in the guise of 
Engastrimyths, that is to say tutelary deities speaking 
from within the abdomen, such as were of old called 
Eurycles and to-day Pythons, should enter into the 
bodies of Prophets and make use of their mouths and 
voices as instruments for speaking. For he who thus 
introduces God into human affairs is lacking in rever- 
ence for His Greatness, nor does he maintain the Majes- 
ty and Glory of God's Worth. Translated from Plu- 
tarch's Cessation of the Oracles. Chapter icv, 

LIII The Oracle of Dodona. Page 239, Commentary 
Continued, 

LIV Maidens of Gaxjl. — "Sena being situate in the Brit- 
ishe Sea, against the countrie of the Osis-]Myes, is re- 
nowned with the Oracle of the God of the Galles, whose 
Vowesses in number nine, are hallowed to continuall 
Virginitie. They call them Gallicens, and are of opinion, 
that through the singuler wisdom wherewith they are en- 
dued, they rayse the seas and winds with their charmes, 
and transforme themselves into what Beastes they will, 
and heale such diseases as to others are incurable, and 
knowe things to come and prophesie of them, but not 
unto any other than such as sayle thither for the nonce, 
and come of set purpose to demaund Counsel! of them." 
The rare and Singular Work of Pomponius Mela, 
That excellent and worthy Cosmographer. Translated 
into English by Arthur Golding, Gentleman, London, 
1590. Book III., Chapter vi. 

76 



DISCOURSE III. 

"In Paris," he replied. 

"In Paris!" I exclaimed. 

"In Paris," he repeated. " 'Art thou a master of 
Israel and knowest not these things?' Do not people LV 
daily consult Aquatic Oracles in glasses of water or in 
basins, and Aerial Oracles in mirrors and on the hands 
of virgins? Do they not recover lost beads and pilfered 
watches? Do they not learn news from distant countries 
in this way, and see the absent?" 

"Eh, Sir, what are you saying?" said I. 

"I am recounting that which I am positive happens 
every day," he answered, "and it would not be difficult 
to find a thousand eyewitnesses of it." 

"I cannot believe that. Sir," I returned. "The magis- 
trates would make an example of such culprits and 
people would not permit idolatry " 

"Ah! how hasty you are!" interrupted the Comte. 
"There is not so much evil in all this as you might 
suppose, and Providence will not permit the total de- 
struction of that remnant of Philosophy which has es- 
caped the lamentable shipwreck Truth has sustained. 
If there yet remains among the people any vestige of 
the dread power of the Divine Names, are you of the LVI 
opinion that it should be blotted out and that they 
should lose the respect and recognition due to the great 
name agla^ which works all these wonders, even when lVII 
invoked by the ignorant and sinful, and which, spoken 
by a Cabalist, would perform many other miracles?- If 

77 



COMMENTARY. 

LV Master of Israel. — An official interpreter of the 
sacred books of the Jews. The Comte's words are 
quoted from the third chapter of the Gospel of St. John. 

LVI Divine Names. — 'Tt must be observed that these 
divine names were produced by scientific men energis- 
ing according to a divine afflatus." Thomas Taylor, 
''The Cratylus of Plato:' Note Page 131. 

LVII Agla. — Every letter of the Hebrew alphabet has 
hidden or sacred meaning, loiowledge of which renders 
Hebrew names self interpretative. The four letters of 
the word agla and their significance are: — 

A. The First Cause, Positive Force. 

G. Negative Force. 

L. Objective Force. 

A. The First Cause. 

Hence agla is seen to signify the First Cause in 
triple aspect and to be a synonym of the ancient He- 
brew word Al — the Sun (Creator of the Sun of our Solar 
system). Al signifies the Sun behind the Sun in triple 
aspect, the Trinity Unmanifest symbolised thus (Q 
As in the microcosm, the physical body is informed 
and animated by the invisible or spiritual man, so in the 
macrocosm, the visible Sun derives its light and life from 
an invisible or Spiritual Sun, whose glory and power 
can be apprehended by man solely through his Solar 

78 



DISCOURSE III. 

you had wished to convince your gentlemen of the truth 
of the Oracles, you had only to exalt your imagination 
and your faith, and turning towards the East cry aloud 

"Sir," I interposed, "I was careful not to advance 
that kind of argument to such proper folk as those with 
whom I was debating. They would have taken me for 
a fanatic, for, depend upon it, they have no faith what- 
ever in that sort of thing, and even if I had known the 
Cabalistic Procedure to which you refer, it would not 
have succeeded when pronounced by me; I have even 
less faith than they." 

"Well, well," said the Comte, "if you lack faith we 
shall supply it. If you had reason to believe, however, 
that your gentlemen would not credit that which they 
can see any day in Paris, you might have cited a story 
of rather recent date: That Oracle, which Celius Rhode- LVIII 
ginus says he himself witnessed, delivered towards the 
end of the last century by that extraordinary woman 
who spoke and predicted the future by means of the 
same organ as did the Eurycles of Plutarch." 

"I should not have cared to cite Rhodeginus," I an- 
swered; "it would have seemed pedantic to do so, more- 
over they would certainly have told me that the woman 
was beyond question a demoniac." 

"They would have said that very monachally," he 
replied, 

"Sir," I ventured to say, "notwithstanding the 
Cabalistic aversion to monks which I perceive you to 

79 



COMMENTARY. 

Principle, to which the Sun behind the Sun is manifest 
as a radiance of unspeakable glory realised, or partici- 
pated in, as an ecstasy of consciousness unframable in 
any medium of expression known to the finite mind. 
In some Christian churches this state is called Union 
with God, in the East, Yoga, and among Initiates of 
all races has been striven for though rarely attained. It 
is "the flight of the Alone to the Alone," says Por- 
phyry.* "I and my Father are one," said Christ. 

Agla is here used as a substitute for the Ineffable 
Name of the Sun behind the Sun, which is the Lost 
Word of Masonry and Sacrificial Word pronounced 
by the First Cause of the Brahmins, and whose prop- 
erty it is to open the human consciousness to this 
estate of oneness with God. Reference is made to this 
Name in the Egyptian Book of the Dead: ''I am the 
Great God existing of myself, the Creator of His 
Name,-^ — I know the Name of the Great God that is 
there." As in ancient Egypt so in our own land and 
day there exists that spoken Word or Name, inner key 
of spiritual knowledge possessed by the hidrophants 
of all ages, to the power of which Christ testified, 
saying, ''The works that I do in my Father's Name, 
they bear witness of me." Compare the Divine 
Power of Letters^ Page 240, Commentary Con- 
tinued. 

^Plotinus, Sixth Enneadj Book IX j last line, 

LVIII Celius Rhodiginus and his Oracle. Page 241, 
Commentary Continued. 

80 



DISCOURSE III. 

entertain, I cannot help siding with them on this 
occasion. I beheve that there would not be so much 
harm in absolutely denying that Oracles ever existed 
as there is in saying it was not the Devil who spoke 
through the^in, because, in short, the Fathers and the 
theologians- " 

"Because, in short," he interrupted, "do not the 
theologians agree that the learned Sambethe, the most LIX 
ancient of the Sibyls, was the daughter of JSToah?" 

"Eh! what has that to do with it?" I retorted. 

"Does not Plutarch say," he rejoined, "that the most 
ancient of the Sibyls was the first to deliver Oracles 
at Delphi? Therefore the Spirit which Sambethe har- 
boured in her breast was not a devil nor was her Apollo 
a false god, for idolatry did not begin until long after 
the division of languages, and it would be far from the 
truth to attribute to the Father of Lies the sacred lx 
books of the Sibyls, and all the proofs of the true re- 
ligion which the Fathers have drawn from them. And 
then, too, my Son," he laughingly continued, "it is not 
for you to annul the marriage of David and the Sibyl 
which was made by a celebrated cardinal, nor to accuse 
that learned personage of having placed side by side a 
great prophet and a wretched demoniac. Since either 
David strengthens the testimony of the Sibyl or the 
Sibyl weakens the authority of David." 



COMMENTARY. 

LIX Sambethe, the Daughter of Noah. Page 242, 
Commentary Continued. 

Sacred Books of the Sibyls. — Under the title of 
"Oracles of the Sibyls" there exists a collection of 
verses in Greek hexameter in fourteen books, which 
has long been regarded as an authentic collection of 
the prophecies of the pagan Sibyls. In Libri Divin- 
arum Rerum, Lactantius quotes Varro as saying that 
these books are not all written by one Sibyl, but are 
called Sibylline because by the ancients all prophet- 
esses were called Sibyls. And Diodorus Siculus states 
that the Sibyl was actuated by the spirit of God and 
that the name Sibyl signifies "being full of God." 

LX As these books accurately prophesied the mission, 
teaching, and miracles of Christ as well as his death 
upon the cross and resurrection, the Church Fathers ac- 
cepted and made use of them without hesitation. The 
pleasantry of the Comte as to the marriage of David 
and the Sibyl is a reference to the words occurring in 
the Mass for the Dead, ''Teste David cum Sibylle." 
(By the witness of David and the Sibyl) , 

The original Sibylline Books were kept concealed 
in the Capitol at Rome, and were lost when it was 
destroyed by fire in 405, A.D. They were held in 
profound veneration and were consulted only by decree 
of the Senate. Cicero bears witness to their worth say- 
ing, ''How often has our Senate enjoined the decemvirs 
to consult the books of the Sibyls," when "portent- 
ous events announced to the Romans terrible wars and 

82 



DISCOURSE III. 



"Sir," I exclaimed, "I entreat you again to become 



serious." 



"Willingly," said he, "provided you will not accuse 
me of being too much so. Is it your opinion that the 
Devil is sometimes divided against himself and against 
his own interests?" 

"Why not?" said I. 

"Why not!" said he. "Because that which Ter- 
tuUian has so felicitously and so grandly termed 'the 
Reason of God' does not find it fitting. Satan is never 
divided against himself. It therefore follows either 
that the Devil has never spoken through the Oracles, 
or that he has never spoken through them against his 
own interests ; and therefore if the Oracles have spoken 
against the interests of the Devil, it was not the Devil 
who was speaking through the Oracles." 

"But," said I, "has not God been able to compel the 
Devil to bear witness to the truth and to speak against 
himself?" " 

"But," he answered, "what if God has not compelled 
him to do so?" 

"Ah! in that case," I replied, "you are more in the 
right than the monks," 



83 



COMMENTARY. 

disastrous seditions. On all these occasions the diviners 
and their auspices were in perfect accordance with the 
prophetic verses of the SibyL"t There is a famous tra- 
dition that the first Sibylline Book was sold to King 
Tarquin, one of the early rulers of Rome, by the Sibyl 
who dwelt at Cumae, in Italy. 

Now Justin Martyr states that it was the ancient 
Babylonian Sibyl (Sambethe) who came to Cumae, and 
there gave Oracles which contain the true religion, and 
which Plato admired as divine. Thus Sambethe, the 
most ancient of the Sibyls, is seen to have initiated the 
Sibylline Oracles which guided the destinies of ancient 
Rome as well as the Delphic Oracles which exercised 
such influence over the evolution of ancient Greece. 
And if Justin Martyr's statement* as to the tenor of her 
teachings is to be believed, we must conclude that the 

TRUE RELIGION EXISTED IN BOTH ROME AND GrEECE 

prior to the christian era and during what is now 
termed the pagan period. 

Sibylline prophecy of world peace. Page 315, 
Commentary Concluded. 



fCicero, ''On Divination/' XLIIL 
^Given Page 243, Commentary Continued, 



84 



DISCOURSE III. 

''Let us look into this matter then," he continued, 
"and that I may proceed invincibly and in good faith, 
I do not care to introduce the evidence concerning 
Oracles cited by the Fathers of the Church, although 
I am aware of the veneration you entertain for those 
great men. Their religion and the interest they took in 
the matter might have prejudiced them, and seeing 
Truth to be rather poor and naked in their own time, LXI 
their love of her might have caused them to borrow from 
Falsehood's self some robe and ornament for Truth's 
adornment. They were men and consequently capable 
of bearing false witness, according to the maxim of the 
Poet of the Synagogue. I shall therefore take a man 
who cannot be suspected of such a motive, a Pagan, 
and a Pagan of a very different kind to Lucretius, or 
Lucian, or the Epicureans — a Pagan thoroughly im- 
bued with the belief that there are gods and devils 
without number, immeasurably superstitious, a mighty 
magician, or supposedly so, and consequently a great 
partisan of devils, namely Porphyry. Here are word 
for word some Oracles which he reports. 



85 



COMMENTARY. 

LXI Maxim of the poet of the Synagogue. "I said 
in my haste, all men are liars." Psalms of David, 
coovij II. 



86 



DISCOURSE III. 



ORACLE. 

Above the Celestial Fire there is an Incorruptible 
Flamej ever sparkling^ Source of Life^ Fountain of all 
Beings, and Principle of all Things, This Flame pro- 
duces allj and nothing perishes save that which it con- 
sumes. It reveals itself by virtue of itself. This Fire 
cannot be contained in any place; it is without form and 
without substance J it girdles the Heavens and from it 
there proceeds a tiny spark which makes the whole fire 
of the Sun, Moon and Stars. This is what I know of 
God. Seek not to know more, for this passes thy com- 
prehension howsoever wise thou mayest be. Neverthe- 
less, know that the unjust and wicked man cannot hide 
himself from God, nor can craft nor excuse disguise 
aught from His piercing eyes. All is full of God, God 
is everywhere. 



LX. 



87 



COMMENTARY. 
LXII The Principle of All Things. — Beyond the Sun 

IN THE DIRECTION OF THE DOG StAR LIES THAT INCOR- 
RUPTIBLE FLAME OR SUN^ PRINCIPLE OF AlL ThINGS, 
WILLING OBEDIENCE FROM OUR OWN SuN WHICH IS BUT 
A MANIFESTATION OF ITS RELEGATED FORCE. ThE 
EXISTENCE OF THE SuN BEHIND THE SuN HAS BEEN 

KNOWN IN ALL AGES^ as Well as the fact that its influence 
is most potent upon earth during that period every 2000 
years when it is in conjunction with the Sun of our solar 
system. Then gathering to itself the power of its own 
Source and transmitting it through our Sun to this 
planet, it is said to send the Sons of God into the con- 
sciousness of the earth sphere, that a new world of 
thought and emotion may be born in the minds of 
men for the stimulation of humanity's spiritual evolu- 
tion. Such a manifestation marks the beginning or end 
of an epoch upon earth by the radiation of that divine 
consciousness known as the Christ Ray or Paraclete. 

To the Egyptians the Sun behind the Sun was known 
as Osiris,* said to be the husband of Isis (Nature) and 
parent of Horus (the Sun) , symbolically represented as 
a hawk because that bird flies nearest the Sun. This 
ancient people knew that once every year the Parent 
Sun is in line with the Dog Star. Therefore the Great 
Pyramid was so constructed that, at this sacred mo- 
ment, the light of the Dog Star fell upon the square 
"Stone of God" at the upper end of the Great Gallery, 
descending upon the head of the high priest, who received 



*And also as Amen-Ra, The Hidden Sun. 



DISCOURSE IIL 

"You will admit, my Son, that this Oracle is mot 
too greatly influenced by his devil." 

"At least," I answered, "the Devil in this instance 
rather departs from his character." 

"Here is another," said he, "that preaches still better." 

ORACLE. 

There is in God an immense depth of Flame, The heart 
must notj however J fear to touch this adorable Fire nor 
to be touched by it. It will in no wise be consumed by 
this gentle Flame, whose tranquil and peaceful warmth 
causes the union, harmony and duration of the world. 
Nothing exists save by this Fire, which is God himself. 
It is uncreate, it is without mother, it is omniscient and 
unteachable: it is unchanging in its purposes, and its 
Name is Ineffable, This is God; as for us who are His 
messengers, WE ARE BUT A LITTLE PART OF 
GOD. 

"Well! What say you to that?" 

"I should say to both," I replied, "that God can 
force the Father of Lies to bear witness to the truth." 

"Here is another," rejoined the Comte, "which will 
remove that scruple." 

89 



DISCOURSE III. 

the Super Solar Force and sought through his own 
perfected Solar Body to transmit to other Initiates this 
added stimulation for the evolution of their God-hood. 
This then was the purpose of the '' *Stone of God/ 
whereon, in the Ritual, Osiris sits to bestow upon him 
(the illuminate) the Atf crown of celestial light." 
"North and South of that crown is love," proclaims an 
Egyptian hymn. "And thus throughout the teaching 
of Egypt the visible light was but the shadow of the in- 
visible Light ; and in the wisdom of that ancient country 
the measures of Truth were the years of the Most 
High."t The adorable Fire and immense depth of 
Flame which the human heart must not fear to touch is 
that power proceeding from the Lord and Giver of Life, 
the Creative Principle of the Universe, the Sun behind 
the Sun. 

Modern science partially confirms these facts as to 
the significance of the Great Pyramid, but lacks the key 
to them. Dr. Percival Lowell, in a recent essay entitled 
"Precession and the Pyramids," says: "The Great 
Pyramid was in fact a great observatory, the most su- 
perb one ever erected," and "The Great Gallery's floor 
exactly included every possible position of the Sun's 
shadow at noon from the year's beginning to its end. 
We thus reach the remarkable result that the gallery 
was a gigantic gnomon or sundial telling, not like ordin- 
ary sundials the hour of the day, but on a more impres- 
sive scale, the seasons of the year." 



tMARSHAM Adams, ''The Book of the Master/' Page 141-2. 

90 



DISCOURSE HI. 

ORACLE. 

Alas Tripods! Weep and make funeral oration for 
your Apollo. HE IS MORTAL, HE IS ABOUT 
TO DIE, HE EXPIRES; because the Light of the 
Celestial Flame extinguishes him. 



"You see, my child, that whoever this may be who 
speaks through these Oracles, and who so admirably 
explains to the Pagans the Essence, Unity, Immensity 
and Eternity of God, he owns that he is mortal and 
but a spark of God, Therefore it cannot be the Devil 
who is speaking, since he is immortal, and God would 
not compel him to say that he is not. It is therefore 
proven that Satan is not divided against himself. Is it 
a way to make himself worshipped to say that there 
is but one God? The Oracle says that he is mortal. 
Since when is the Devil become so humble as to deprive 
himself of even his natural qualities? Therefore you 
see, my Son, that if the principle of Him who is call- 
ed par excellence the God of the Sciences exists, it 
cannot have been the Devil who spoke through the 
Oracles." 



91 



COMMENTARY. 

The Delphic OracIe's Prophecy regarding 
Christ. — This prophecy foretells the silence of the 
Oracles subsequent to the coming of Christ, "the Light 
of the Celestial Flame." Its fulfilment is confirmed by 
the following authorities. Scarcely thirty years after 
the supposed date of Jesus's death, Lucan in his Phar- 
salia* states that "the greatest calamity of our century 
is the loss of that wonderful gift of heaven, the Delphic 
Oracle, which is silent." Eusebiusf cites Porphyry 
as saying that since Jesus began to be worshipped no 
man had received any public help or benefit from the 
Gods. And Plutarch wrote his treatise affirming the 
"Cessation of the Oracles" during the first century of 
the Christian Era. 



""Book V, 11, III-I2. 

'\Praeparatio EvangeUca, Book V, §179. 



92 



DISCOURSE III. 

''But if it was not the Devil," said I, "either lying 
from gaiety of heart when he speaks of himself 
as mortal, or telling the truth under compulsion when 
he speaks of God, then to what will your Cabala ascribe 
all the Oracles which you maintain to have been actually 
delivered? Is it to an exhalation of the earth, as 
Aristotle, Cicero and Plutarch say?" O 

''Ah! not to that, my child," said the Comte. "Thanks 
to the Sacred Cabala, my imagination has not led me 
astray to that extent." 

"What do you mean?" I inquired. "Do you con- 
sider that opinion so exceedingly visionary? Neverthe- 
less its partisans are men of good sense." 

"Not in this instance," he replied, "and it is impos- 
sible to attribute to an exhalation all that happened 
in the Oracles. For example, that man in Tacitus, 
who appeared in a dream to the priests of a temple of LX 
Hercules in Armenia, and commanded them to make 
ready for him hunters equipped for the chase. Up to 
this point exhalation might account for it; but when 
those horses returned in the evening jaded, and their 
quivers emptied of shafts; and when the next day ex- 
actly the same number of dead beasts were found as 
there had been arrows in the quivers, you will per- 
ceive that exhalation could not have produced this 
effect, must less the Devil. For to believe that the 
Devil has been permitted to divert himself by chasing 
the hind and hare, is to have an irrational and uncabalis- 
tic idea of the misery of the enemy of God." 

93 



COMMENTARY. 

Aristotle on Exhalation. — Likewise there exist 
in many parts of the world openings through which 
exhalations escape; some of these cause those who ap- 
proach them to become inspired, while others make peo- 
ple waste away, and others again, as for instance those 
at Delphi and Labadea, cause them to utter oracles. 
Translated from Aristotelis de Mundo ad Alex- 
ANDRUM. Chapter iv, §10. 



Cicero on Exhalation. — "I believe also that there 
were certain exhalations of certain earths, by which 
gifted minds were inspired to utter oracles." Cicero,, 
"On Divination.'^ Chapter L. 



Plutarch on Exhalation, — For the power of the 
exhalation neither has a predisposing influence over all 
nor does it always predispose the same people in the 
same way, but, as has been said, it supplies a beginning; 
and, as it were, enkindles those spirits which are pre- 
pared and fitted to receive and suffer change under its; 
influence. This divinatory vapour is a breath and a 
most divine and most holy Spirit (literally, divine it 
is in very fact and supernatural). Translated from 
Plutarch Moralia^ '^'^De Defectu Oraculorum""" 
§438 C, D. 



Temple of Hercules in Armenia. Page 247,. 
Commentary Continued. 



94 



DISCOURSE III. 

''Then," I asked, "to what cause does the Sacred 
Cabala ascribe all this?" 

''Wait," he answered, ''before I reveal this mystery 
to you I must overcome any prejudice you might have 
because of this hypothetical exhalation. For, if I re- 
member aright, you cited Aristotle, Plutarch and Cicero 
with emphasis. You might likewise have cited lambli- 
chus, whOj very great genius though he was, laboured 
for a time under this delusion, but speedily relinquished 
it when he had examined the matter at close range in 
the Book of the Mysteries. 

"Peter of Aponus, Pomponatius, Levinius, Sirenius,* 
and Lucilio Vanini were also overjoyed to find this 
subterfuge in some of the ancient writers. All these 
pseudo-geniuses who, when they treat of divine things, 
say rather what pleases them than what they know to 
be true, are unwilling to admit that there is anything 
superhuman in the Oracles, lest they should acknowl- 
edge^ the existence of something superior to man. 
They fear lest men should make of the Oracles a lad- 
der wherewith to mount to God, whom they dread 
to acknowledge as manifesting through gradations of LX 
His spiritual creatures, and they prefer to manufac- 
ture a ladder to descend into nothingness. Instead of 
mounting towards heaven they delve into the- earth, 
and instead of seeking in Beings superior to man the 
cause of those transports which lift him above himself 
and restore to him a kind of divinity, they weakly 
ascribe to impotent exhalations this power to penetrate 



*i6i9 A.D, Cyrano de Bergerac, 1655 A.D. 

95 



COMMENTARY. 

:.XVI Gradations of His Spiritxtal Creatures. — The 
purpose of this book is to point out to man the possi- 
bility of his own divine evolution and to make plain 
to him that through obedience to the highest instincts 
and impluses which he knows, he may evolve from 
darkness into light, from knowledge into understand- 
ing, and from understanding into Wisdom Found, 
which is the consciousness of the Univ^ersal Mind. 

It is true that God manifests through the gradations 
of His spiritual creatures, for the Creator is omnipres- 
ent in His Creation and inseparable from it. There- 
fore knowledge of the Creator or true religion, a;nd 
Ig nowledg e of His Creation or exact science, are in 

( th gir ess ence one. And as the scientist of to-day rec- 

ognises as being between the vegetable and animal 
kingdoms, certain forms of life which demonstrably 
partake of the nature of, and may be claimed by, both ; 
so the scientist of the future will have power to dis- 
cern that man is by nature both human and divine, 
possessing at once the attributes of humanity and the 
elements of a Godhood, the science of whose evolution 
is as exact and as logical as the science of mathematics. 
Hence thej'eli gion of the future will be, a knowledge 
of Truth which the science of the future will sub^- 
limely sustain, while the aim of both will be to instruct 
humanity as to its place in the Divine Plan and as to 
the Law of Nature, God, which wills obedience from 
all things. Compare Plato on Man's Place in 
Nature^ Page 248, Commentary Continued. 



96 



DISCOURSE III. 

the future, discover hidden things, and attain to the 
supreme secrets of the Divine Essence. 

''Such is the misery of man when possessed by the 
spirit of contradiction and the disposition to think dif- 
ferently to others. Instead of achieving^his ends he be- 
comes involved and fettered. These intellectual liber- 
tines do not wish to make man subject to substances 
less material than himself, and yet they make him sub- 
ject to an exhalation: and disregarding the absence of 
any connection whatever between this chimerical vapour 
and the soul of man, between this emanation and 
future events, between this frivolous cause and these 
miraculous effects, the mere singularity of their theories 
is to them sufficient evidence of their reasonableness. 
They are content to deny the existence of spirits and 
to assume the role of free thinkers." 

"Then, Sir, is singularity exceeding displeasing to 
you?" I asked. 

"Ah! my Son," said he, " 'tis the bane of common- 
sense and the stumbling block of the greatest mmds. 
Aristotle, great logician though he was, could not avoid 
the snare into which the passion for singularity leads 
those whom it unbalances as violently as it did him. 
He could not, I say, avoid becoming entangled and 
contradicting himself. In his book on 'The Genera- LI 
tion of Animals' and in his 'Ethics,' he says that the 
spirit and understanding of man come to him from with- 
out, and cannot be transmitted from father to son. And 
from the spirituality of the operations of man's soul he 

97 



COMMENTARY. 

XVII The Generation of Animals. — 'Tlainly those 
principles whose activity is bodily cannot exist with- 
out a body, e.g,, walking cannot exist without feet. 
For the same reason also they cannot enter from out- 
side. It remains, then, for the reason alone so to enter 
and alone to be divine, for no bodily activity has any 
connection with the activity of reason." Aristotlelis de 
Generatione Animalium. Book II, Chapter iii. 

Ethics. — "But such a life will be higher than mere 
human nature, because a man will live thus, not in 
so far as he is man, but in so far as there is in him a 
divine Principle. And in proportion as this Principle 
excels his composite nature, so far does the Energy 
thereof excel that in accordance with any other kind 
of Virtue. And therefore if pure Intellect, as com- 
pared with human nature, is divine, so too will the life 
in accordance with it be divine compared with man's 
ordinary life." 

"These (the Moral Virtues), moreover, as bound 
up with the passions, must belong to the composite 
nature, and the Excellences or Virtues of the compos- 
ite nature are proper to man; therefore so too will be 
the life and Happiness which is in accordance with 
them. But that of the Pure Intellect is separate and 
distinct." Aristotle^s Nicomachean Ethics. 
Chase's Translation. Extracts Book X, Chap- 
ter vi. 

98 



DISCOURSE III. 

concludes it to be of a different nature to that composite 
material which it animates, the grossness of which only- 
serves to becloud speculation and is far from contribu- l} 
ting to its production. Blind Aristotle ! Since you main- VI] 
tain that the matter of which we are composed cannot 
be the source of our spiritual thoughts, how can you ex- 
pect a weak exhalation to be the source of sublime 
thought and of the soaring flights of spirit achieved 
by those who gave forth the Pythian Oracles? See, my 
child, how forcibly this genius contradicts himself, and 
how his craving for singularity leads him astray." 

''You reason very logically, Sir," said I, enchanted 
to perceive that he was talking excellent sense, and 
hoping that his madness would not prove incurable, 
"God willing—" 

''Plutarch, so sound in other respects," he said, in- LX 
terrupting me, "moves me to pity in his dialogue 
concerning the 'Cessation of the Oracles/ Convincing 
objections are raised which he in no wise refutes. Why 
does he not answer what is said to him, namely, that if 
it is the exhalation which causes these transports, all 
those who approach the prophetic Tripod would be 
seized with enthusiasm and not merely a single maiden 
who moreover must be virgin. But how can this vapour 
articulate cries through the abdomen? Besides, this ex- 
halation is a natural cause which must necessarily pro- 
duce its effect regularly and at all times. Why is this 
maiden agitated only when consulted? And, what is 

99 



COMMENTARY. 

LX- 384 B.C. Aristotle, 322 B.C., the disciple of Plato. 
"Aristotle and Plato are reckoned the respective heads 
of two schools. A wise man will see that Aristotle 
Platonises." Ralph Waldo Emersorij ''Essays/' First 
Series. Riverside Edition, 1884. Pages^ 287, 288. 
''Circles/' 



'^XIX 45 A.D. Plutarch, 120 A.D. — A Greek Initiate, 
for many years priest of Apollo apparently at Delphi. 
"You know that I have served the Pythian God for 
many Pythiads past, yet you would not now tell me, 
'you have taken part enough in the sacrifices, pro- 
cessions and dances, and it is high time Plutarch, now 
you are an old man, to lay aside your garland, and re- 
tire as superannuated from the Oracle.' " Plutarch^ 
Moralia, "Whether an old man should continue in 
Public Lifer §17. 



100 



DISCOURSE IIL 

more important, why has Earth ceased to breathe forth 
these divine vapours? Is it less Earth now than then? 
Is it subject to other influences? Has it other seas and 
other rivers? Who then has stopped Earth's pores or 
changed its nature? 

''I wonder that Pomponatius, Lucilio and the other 
Libertines should borrow this idea from Plutarch and 
cast aside his explanation. He spoke more judiciously 
than Cicero and Aristotle, for he was a man of great 
good sense, and, not knowing what conclusion to draw 
from all these Oracles, after tedious irresolution, he de- 
cided that this exhalation, which he believed issued 
from the earth, was a most divine spirit. Thus he as- 
cribed to divinity the extraordinary agitations and illu- 
minations of the Priestesses of Apollo. 'This divina- LX] 
tory vapour is a breath and a most divine and most holy 
spirit,^ said he. 

''Pomponatius, Lucilio and modern atheists do not 
adapt themselves readily to fashions of speech which 
imply divinity. 'These exhalations,' say they, 'were 
of the nature of those vapours which infect splenetics 
who speak languages they do not understand.' Ferne- 
lius refutes these impieties rather well, by proving that 
bile, which is a peccant humour, cannot cause that di- 
versity of tongues which is one of the most marvellous 
effects under consideration and an artificial expression 
of thought. Nevertheless, he decided erroneously in 

lOI 



COMMENTARY. 

LXX Priestesses of Apollo. — **But the prophetess in 
Delphi, whether she gives oracles to mankind through 
an attenuated and fiery spirit, bursting from the mouth 
of the cavern, or whether being seated in the adytum 
on a brazen tripod, or on a stool with four feet, she 
becomes sacred to the God; whichsoever of these is the 
case, she entirely gives herself up to a divine spirit, and 
is illuminated with a ray of divine fire. And when, in- 
deed, fire ascending from the mouth of the cavern circu- 
larly invest her* in collected abundance, she becomes 
filled from it with a divine splendour. But when she 
places herself on the seat of the God, she becomes co- 
adapted to his stable prophetic power: and from both 
these preparatory operations she becomes wholly posses- 
sed by the God. And then, indeed, he is present with 
and illuminates her in a separate manner, and is dif- 
ferent from the fire, the spirit, the proper seat, and, in 
short, from all the visible apparatus of the place, 
whether physical or sacred." Iamblichus on the 
Mysteries. Section III, Chapter xi. Thomas 
Taylor^s translation. 



*Compare frontispiece. 



1 02 



DISCOURSE III. 

subscribing to Psellus, and to all those who have not 
penetrated far enough into our Holy Philosophy, for, 
like them, not knowing where to locate the causes of 
these surprising effects, he imitated the women and 
monks and attributed them to the Devil." 

"Then to whom should one attribute them?" said 
I. "I have long awaited this Cabalistic secret." 

"Plutarch has very well indicated it/' he said, "and O 
he would have been wise had he let matters rest there. 
Since this irregular method of expressing one's opinion 
by means of an unseemly organ was neither solemn 
enough nor sufficiently worthy of the majesty of the 
gods, says that Pagan, and since the sayings of the 
Oracles surpassed the powers of the soul of man, they 
have rendered great service to Philosophy, for they 
have established the existence of mortal beings bj;tween 
the gods and man to whom one can ascribe all that 
surpasses human weakness yet falls short of divine 
greatness. 

"This is the opinion held in every ancient philos- 
ophy. The Platonists and the Pythagoreans took it 
from the Egyptians, and the latter from Joseph the 
Saviour, and from the Hebrews who dwelt in Egypt 
before the crossing of the Red Sea. The Hebrews 
used to call these beings who are between the Angels 
and man Sadaim, and the Greeks, transposing the 
letters and adding but one syllable, called them Dai- 
monas. Among the ancient Philosophers these demons 

103 



COMMENTARY. 

LXXI Plutarch on the Oracles. — "We have formerly 
shown that he (Plutarch) owned the unity of a God- 
head; whom, according to his attributes, he calls by 
several names, as Jupiter from his almighty power, 
Apollo from his wisdom, and so of the rest ; but under 
him he places those beings whom he styles Genii or 
Daemons, of a middle nature, between divine and 
human; for he thinks it absurd that there should be 

[ no mean between the two extremes of an immortal 

and a mortal being; that there cannot be in nature so 
vast a flaw, without some intermedial kind of life, 
partaking of them both. As, therefore, we find the 
intercourse between the soul and body to be made by 
the animal spirits, so between divinity and humanity 
there is this species of daemons. Who, having first 
beenjnen, and followed the strict rules of virtue, having 

I purged off the grossness and feculency of their earthly 

being, are exalted into these genii; and are from thence 
either raised higher into an ethereal life, if they still 
continue virtuous, or tumbled down again into mortal 
bodies, and sinking into flesh after they have lost that 
purity which constituted their glorious being. And 
this sort of Genii are those who, as our author imagines, 
presided over oracles." A. H. Clough: Preface to 
Plutarch^s Lives. Edition 1859, Pages XXIV, 
XXV. Compare Sir Thomas Browne on Man's 
Place in Nature^ Page 250, Commentary Con- 
tinued. 



104 



DISCOURSE III. 

were held to be an Aerial Race, ruling over the Ele-^ 
ments, mortal, engenderingrandT unkn o wn in this^ceu;;^ 
turj;^ to those who rarely seek IrirthjnjLejL^ajocie^ 
dwelling place, which is to say, in the Cabala and in 
^ the theology of the Hebrews^ who possessed the special 
\ art of holding communion with this Aerial People and 
of conversing with all these Inhabitants of the Air," 

"Now, Sir, I think you have returned again to your 
Sylphs." 

"Yes, my Son," he went on, "the Teraphim of the 
Jews was but the ceremony which had to be observed 
for that communion: and that Jew Micah, who com- LXXIJ 
plains in the Book of Judges that his gods have been 
taken from him, only laments the loss of the little 
image through which the Sylphs used to converse 
with him. The gods which Rachel stole from her 
father were also Teraphim. Neither Micah nor Laban 
are reproved for idolatry, and Jacob would have taken 
care not to live for fourteen years with an idolater, 
nor to marry his daughter. It was only a commerce 
with Sylphs; and tradition tells us that the Synagogue 
considered such commerce permissible, and that the 
image belonging to David's wife was but the Teraphim 
by virtue of which she conversed with the Elemental 
Peoples: for you can well imagine that the Prophet 
after God's own heart would not have tolerated idolatry 
in his household." 



105 



COMMENTARY. 

LXXII MiCAH. — ''And the man Micah had an house of 
gods, and made an ephod, and teraphim, and conse- 
crated one of his sons, who became his priest. And 
there was a young man out of Bethlehem-judah of 
the family of Judah, who was a Levite. And Micah 
consecrated the Levite; and the young man became 
his priest. And the five men that went to spy out 
the land went up, and came in thither, and took the 
graven image, and the ephod, and the teraphim, and 
the molten image. And when they were a good way 
from the house of Micah, the men that were in the 
houses near to Micah's house were gathered together, 
and overtook the children of Dan. And they cried 
imto the children of Dan. And they turned their faces, 
and said unto Micah, What aileth thee, that thou 
comest with such a company? And he said. Ye have 
taken away my gods which I made, and the priest, 
and ye are gone away: and what have I more?" 
Condensed from Book of Judges^ Chapters xvii and 
xviii. 

MiCHAL AND David. — "Saul also sent messengers 
unto David's house to watch him, and to slay him in 
the morning: and Michal, David's wife told him, say- 
ing, If thou save not thy life to-night, to-morrow thou 
shalt be slain. So Michal let David down through a 
window: and he went, and fled, and escaped. And 
Michal took an image, and laid it in the bed, and put a 
pillow of goat's hair for his bolster, and covered it with 
a cloth." I Samuel^ xix., 11-13. 

Rachel^ Jacob and Laban. — "Yet wherefore hast 

1 06 



DISCOURSE III. 

''These Elemental Nations, so long as God neglected 
the salvation of the world in punishment for the first 
sin, used to take pleasure in explaining to men through 
the Oracles what they knew of God, in teaching them 
how to live morally, and in giving them most wise^and 
most profitable counsels, such as are seen in great num- 
ber in Plutarch and in all historians. As soon as God 
took pity on mankind and was willing Himself to be- 
come their Teacher, these little Masters withdrew. 
Hence the silence of the Oracles." 

*'Then the upshot of your entire discourse, Sir," 
I remarked, "is that there certainly were Oracles, and 
that the Sylphs delivered them, and even to-day deliver 
them, in^o blets or in_ mirrors," 

''The Sylphs or Salamanders, the Gnomes or 
Undines," corrected the Comte. 

"If that be so," I replied, "all your Elemental Peo- 
ples are very dishonest folk." 

"Why do you say that?" said he. 

"Why? Could anything be more knavish," I in- 
sisted, "than all these responses with double meanings 
which they always give?" 

"Always?" he enquired. "Ah! not always. Did the 
Sylphid speak very obscurely who appeared to that 
Roman in Asia and predicted to him that he would lXX- 
one day return to Rome with the dignity of ^^^ 

107 



COMMENTARY. 

thou stolen my gods? And Jacob answered and said 
to Laban, With whomsoever thou findest thy gods, 
let him not live. For Jacob knew not that Rachel had 
stolen them. Now Rachel had taken the images, and 
put them in the camel's furniture, and sat upon them. 
And Laban searched all the tent, but found them not." 
Condensed from Book of Genesis^ Chaptek xxxi. 

Teraphim. — "The use of these Images was to con- 
sult with them as with Oracles, concerning things for 
the present unknown, or future to come. To this 
purpose they were made by Astrologers under certain 
constellations, capable of heavenly influences, whereby 
they were enabled to speak. The teraphims have 
spoken vanity {Zacharias oc, 2). And among other 
reasons why Rachel stole away her father's images, this 
is thought to be one, that Laban might not, by con- 
sulting with these Images, discover what way Jacob 
took his flight." Thomas Godwyn^ B.D., "Moses and 
Aaron: Civil and Ecclesiastical Rites used by the 
Ancient Hebrews.'^ Book iv, §ix. 

LXX- That Roman in Asia was Curtius Rufus. Page 
in 251, Commentary Continued. 



io8 



DISCOURSE III. 

Pro-consul? And does not Tacitus say that the event 
occurred exactly as predicted? That inscription and 
those statues famous in the history of Spain which 
warned unfortunate King Rodriguez that his indis- LXl 
cretion and incontinence would be punished by men ^^ 
dressed and armed exactly as they were, and that those 
black men would take possession of Spain and rule 
there for many a year, — could anything have been 
more explicit, and was not the prophecy verified by 
the event in that selfsame year? For did not the 
Moors come to dethrone that effeminate king? You 
know the story, and you must admit that the Devil, 
who since the reign of the Messiah does not dispose 
of empires, could not have been the author of this 
Oracle ; and that it was undoubtedly some great Cabalist 
who had it from one of the most learned Salamanders. 
Since the S^J^manders love chastity exceedingly, they 
willingly make known to us the misfortunes which 
must befall mankind for lack of that virtue." 

''But, Sir," said I to him, "do you consider that 
heteroclitic organ which they made use of for the 
preaching of their ethics very chaste and altogether in 
keeping with Cabalistic modesty?" 

"Ah!" said the Comte, smiiing, "your imagination is 
shocked, and you fail to perceive the physical reason 
which causes the flaming Salamander naturally to de- 
light in the most igneous places and to be attracted 
by-" LX^ 

"I understand, I understand," I interrupted. "Do 
not take the trouble to explain further." 

109 



COMMENTARY. 

LXX- King Rodriguez. — Paqe 252, Commentary Con- 

IV 

TINUED. 

[LXXV Dual Aspect of Solar Force. — Allusion is here 
made to the fact that the force manifesting in genera- 
tion is identical with that which, when rightly con- 
trolled, becomes the instrument of regeneration, the 
upbuilding of the Spiritual or Solar Body. 

"In love is found the secret of divine unity: it is 
love that unites the higher and lower stages, and that 
lifts every thing to that stage where all must be one." 

ZOHAR. 

"Oh height of love, thou openest the double Gate ^ 
of the Horizon." Egyptian Book of the Dead. 

"Men have called Love Eros, because he has wings; 
the Gods have called him Pteros, because he has the 
virtue of giving wings." Plato^ ""The Banquet."' 



no 



DISCOURSE III. 

"As for the obscurity of some Oracles which you 
dub knavery," he went on seriously, "are not shadows 
the usual cloak of Truth? Is not God pleased to hide 
Himself in their sombre veil? And is not Holy Writ, 
that perpetual Oracle which He has left to His chil- 
dren, enveloped in an adorable obscurity which con- 
founds and bewilders the proud even as its Light guides 
the humble? 

"If this be your only difficulty, my Son, I advise 
you not to postpone entering into communion with 
the Elemental Peoples. You will find them very 
sincere folk, learned, benevolent and God-fearing. I 
am of opinion that you should begin with the Sala- 
manders, for you have Mars in mid-heaven in your 
horoscope, which signifies that there is a great deal 
of fire in all your actions. And as for marriage, I 
rather think that you should choose a Sylphid. You 
would be happier with her than with any of the 
others, for you have Jupiter in the ascendant with 
Venus in sextile. Now Jupiter presides over the Air 
and the Peoples of the Air. You must, however, 
consult your own heart in this matter for, as you 
will one day see, a Sage governs himself by the interior 
stars, and the stars of the exterior heaven but serve to 
give him a more certain knowledge of the aspects of 

the stars of that interior heaven which is in every LXX 

VI 
creature. Thus it rests with you to tell me what your 

inclination is, that we may proceed to your alliance 

III 



COMMENTARY. 

LXX- Interior Stars. — Reference is here made to the 
seven principal ganglia of the sympathetic nervous 
system. When awakened and stimulated by the in- 
flowing Solar Force, these centres appear to the seer 
as flaming rapidly revolving wheels or stars of great 
luminosity. In Sanskrit works the planets are held 
to govern these ganglia as follows: Saturn the sacral, 
Jupiter the prostatic, Mars the epigastric, Venus the 
cardiac, Mercury the pharyngeal. Moon the post nasal. 
Sun the pineal. Compare The Inmates of the Cave^ 
OR The Story of the Seven Sleepers, as related in 
THE Koran. Page 254, Commentary Continued. 



112 



DISCOURSE III. 

with those Elemental Peoples which are most pleasing 
to you." 

''Sir," I demurred, "in my opinion this affair demands 
a little consultation." 

"I esteem you for that answer," said he, laying his 
hand on my shoulder. "Consult maturely as to this 
affair, and above all, with him who is called in an 
eminent degree the Angel of the Grand Council. Go, lXX- 
and devote yourself to prayer, and I shall be at your VII 
house at two o'clock to-morrow afternoon." 

We came back to Paris, and on the way I led him 
once more to discourse against atheists and libertines. 
I have never heard arguments so well supported by 
reason, nor such sublime and subtle ideas advanced for 
the existence of God, and against the blindness of those 
who go through life without wholly surrendering them- 
selves to a serious and continual worship of Him to 
whom we owe the gift and preservation of our being. 
I was surprised at the character of this man, and I could 
not comprehend how it was possible for him to be at 
once so strong, and so weak, so admirable, yet so 
ridiculous. 



113 



COMMENTARY. 

LXX- Angel of the Grand Council. — When a group of 
^^ souls is sent forth from the Infinite Mind to perform 
a desired work and to gain a definite range of experi- 
ence, these souls descend into matter and lose conscious- 
ness for a time of their own true estate. A chosen mem- 
ber remains upon the loftiest plane of consciousness in 
which it is possible to function while maintaining con- 
stant communication with the most highly evolved 
soul of the group now immersed in matter. This chosen 
• member is the Angel of the Grand Council, whose office 
it is to be the channel of that Source which sent them 
forth in the beginning. This exalted being retains and 
makes known to those of his own Order, working in the 
lower states of consciousness, a knowledge of the divine 
plan and purpose for which they incarnated. Compare 
Sleep. Page 265, Commentary Continued. 



114 



DISCOURSE IV. 




DISCOUKSE IV. 




i AWAITED the Comte de Gabalis at my 
1 house, as we had arranged at parting. He 
came at the appointed hour, and accosting 
me with a smiling air, said, "Ah, well, my 
Son, which of the Invisible Peoples does God 
give you most inclination for, and would you prefer an 
alliance with Salamanders, Gnomes, Nymphs, or 
Sylphids?" 

"I have not yet quite made up my mind to this 
marriage. Sir," I replied. 

"What deters you?" he inquired. 
"To be frank with you, Sir," said I, "I cannot con- 
quer my imagination, which always represents these 
pretended hosts of the Elements as so many imps of lxX- 
Satan." VIII 



115 



COMMENTARY. 

LXX- Satan Cabalistically Defined. — St. Paul states 
^ that there is "One God and Father of all, who is above 
all, and through all, and in you all."^ If this be true, 
Satan, the so-called force of evil, can be but a manifes- 
tation of God. "The Hebrew satan is derived from 
the same root as seteh, 'turn away,' {Prov, iv., 15), it 
implies the notion of turning and moving away from 
a thing;" hence the meaning of adversary, opposer.. 
"According to our Sages the evil inclination, the ad- 
versary (satan) and the angel are undoubtedly iden- 
tical, and the adversary being called 'angel,' because 
he is among the sons of God. "It has thus been shown 
to you that one and the same thing is designated by 
these three different terms, and that actions ascribed to 
these three are in reality the actions of one and the 
same agent."^ In the Book of Genesis this agent is. 
personified as "the serpent more subtil than any beast 
of the field which the Lord God had made," in which 
allegory interpreted* Satan, the serpent, is seen to be 
the Serpent Fire or Solar Force misgoverned by the 
human mind, turning away from and operating in 
opposition to the Law of Nature, God, which wills 
obedience from all things. 



^Epkesians, iv., 6. 

^Rabhi Moses Maimonides, ''Guide for the Perplexed/' Extracts 
Part III,, Chapter xxii., pages 298-299. 2nd Edition of Trans- 
lation by M. Friedldnder, Ph.D, 

^Page 126. 



116 



DISCOURSE IV. 

"Dissipate, O Lord!" cried he, "O God of Light! 
Dissipate the darkness in which ignorance and a per- 
verse education have enveloped the mind of this chosen 
one, whom Thou hast made me know that Thou dost 
destine for such great things! And you, my Son, 
close not the door against Truth which is willing to 
enter in unto you. Be non-resistant. Nay, you need 
not be so, for it is most injurious to Truth to prepare 
the way for her. ■ She knows how to break through 
gates of iron and how to enter where she pleases 
despite all resistance of falsehood. What have you to 
oppose to her? Would you say that God has not LXX- 
power to create in the Elements real beings such as I 1^ 
have described?" 

"I have not looked into the matter," said I, "to 
ascertain whether the thing itself be impossible, whether 
a single Element can furnish blood, flesh and bones; 
whether temperament can exist without admixture, and 
action without opposing force; but assuming that God 
has been able thus to create, what sound proof is there 
that He has done so?" 

"Let me convince you of it at once, without further 
temporising. I am going to summon the Sylphs of 
Cardan; and you shall hear from their own lips what 
they are, and what I have taught you about them." 

"By no means. Sir," I exclaimed hastily. "Post- 
pone such proof, I beg of you, until I am persuaded 
that these folk are not the enemies of God; for until 

117 



COMMENTARY. 

Plato on the People of the Elements. — ''There 
are also many other animals and men upon it (the 
earth), some dwelling in mid-earth, others about the 
air, as we do about the sea, and others in islands which 
the air flows round, and which are near the continent: 
and in one word, what water and the sea are to us for 
our necessities, the air is to them; and what air is to us, 
that ether is to them. But their seasons are of such a 
temperament that they are free from disease, and live 
for a much longer time than those here, and surpass 
us in sight, hearing, and smelling, and everything of 
this kind, as much as air excels water, and ether air, in 
purity." Socrates speaking. Plato, *^^The Phaedo/^ 
PAGE 195, Everyman Edition. 

Sylphs of Cardan. Page 208, Commentary Con- 
tinued. 



ii8 



DISCOURSE IV. 
then I would rather die than wrong my conscience 

by " 

"Behold the ignorance and false piety of these 
unhappy times/' interrupted the Comte wrathfuUy. 
"Why do they not expunge the greatest of the Anchor- LXXxl 
ites from the Calendar of the Saints? Why do they 
not burn his statues? It is a thousand pities people 
do not insult his venerable ashes and cast them to 
the winds as they would those of the poor wretches 
who are accused of having had dealings with devils! 
Did he bethink himself to exorcise the Sylphs? And 
did he not treat them as men? What have you to 
say to that, scrupulous Sir, you and all your miserable 
doctors? And is it your opinion that the Sylph who 
discoursed concerning his nature to this Patriarch was 
an imp of Satan? Did this incomparable man confer 
with a hobgoblin concerning the Gospel? And will you 
accuse him of having profaned the adorable Mysteries 
by conversing concerning them with a phantom enemy 
of God? In that case Athanasius and Jerome are most 
unworthy of the great name accorded them by your 
learned men, for they have written eloquent eulogies of 
a man who treated devils thus humanely. 

"If they had taken this Sylph for a devil they 
would either have concealed the adventure or have 
altered the sense of the sermon, or of that very pathetic 
apostrophe, which the Anchorite — more zealous and 
more credulous than you — made to the city of 

119 



COMMENTARY. 

:.XXX 251 A.D. St. Antony, 356 A.D., the founder of 
Christian monasticism, born at Coma in Egypt. 

Incident to which the Comte refers, 

St. Antony and the Elemental Being. — ^" Antony- 
was amazed, and thinking over what he had seen went on 
his way. Before long in a small rocky valley shut in on 
all sides he sees a mannikin with hooked snout, horned 
forehead, and extremities like goats' feet. When he 
saw this, Antony like a good soldier seized the shield 
of faith and the helmet of hope : the creature none the 
less began to offer him the fruit of the palm-trees to 
support him on his journey and as it were pledges of 
peace. Antony perceiving this stopped and asked who 
he was. The answer he received from him was this: 
^ 'I am a mortal being and one of those inhabitants of the 
desert whom the Gentiles deluded by various forms 
or error worship under the names of Fauns, Satyrs, 
and Incubi, I am sent to represent my tribe. We 
pray you in our behalf to entreat the favour of your 
Lord and ours, who, we have learnt, came once to 
save the world, and whose sound has gone forth into 
all the earth. As he uttered such words as these, 
the aged traveller's cheeks streamed with tears, the 
marks of his deep feeling, which he shed in the ful- 
ness of his joy. He rejoiced over the Glory of Christ 
and the destruction of Satan, and marvelling all the 
while that he could understand the Satyr's language, 
and striking the ground witli his staff, he said, *Woe 

120 



DISCOURSE IV, 

Alexandria. Now if they thought him a being who had, 
as he affirmed, a share in the redeiiiption as well as 
we ourselves, and if they considered this apparition 
an extraordinary favour bestowed by God upon the 
Saint whose life they wrote, are you rational in thinking 
yourself better informed than Athanasius and Jerome, 
and a greater Saint than the divine Antony? What 
would you have said to that admirable man had you 
been one of the ten thousand hermits to whom he 
recounted the conversation he had just been having 
with the Sylph? Wiser and more enlightened than 
all those terrestrial Angels, you would doubtless have 
demonstrated to the Holy Abbot that his entire adven- 
ture was but pure illusion, and you would have dis- 
suaded his disciple Athanasius from making known to 
all the world a story so little in keeping with religion, 
philosophy, and common sense. Is not this true?" 

"It is true," said I, "that I should have thought LX 
best either to say nothing whatever about it or to tell -^^ 
more." 

"Athanasius and Jerome," replied he, "were careful 
not to tell more, for that was all they knew, and even 
though they had known all, which is impossible if one 
is not of our number, they would not rashly have 
divulged the secrets of the Sages." 

"But why not? Did not the Sylph propose to St. 
Antony what you are to-day proposing to me?" 

"What?" said the Comte laughing, "Marriage? 
Ah! would that have been quite fitting?" 

121 



COMMENTARY. 

to thee, Alexandria, who instead of God worshippest 
monsters! Woe to thee, harlot city, into which have 
flowed together the demons of the whole world! What 
will you say now? Beasts speak of Christ, and you 
instead of God worship monsters.' He had not finished 
speaking when, as if on wings, the wild creature fled 
away. Let no one scruple to believe this incident; its 
truth is supported by what took place when Constan- 
tine was on the throne, a matter of which the whole 
world was witness. For a man of that kind was brought 
alive to Alexandria and shewn as a wonderful sight to 
the people. Afterwards his lifeless body, to prevent 
its decay through the summer heat, was preserved in 
salt and brought to Antioch that the Emperor might 
see it." St, Jekome^s Life of Paulus the First 
Hermit_, Chapter viii. Translated by the Hon. 
W. H, Fremantle, M,A. 

Incident to which the Abbe refers. 

Temptation of St. Antony. — ''But the devil, who 
hates and envies what is good, could not endure to see 
such a resolution in a youth, but endeavoured to carry 
out against him what he had been wont to effect against 
others. In a word he raised in his mind a great dust of 
debate, wishing to debar him from his settled purpose. 
But when the enemy saw himself to be too weak for 
Antony's determination, and that he rather was con- 
quered by the other's firmness, overthrown by his great 
faith and falling through his constant prayers, then at 



122 



x: 



DISCOURSE IV. 

'Trobably the good man would not have accepted 
the offer," I ventured. 

"No, certainly not," said the Comte, "for it would 
have been tempting God to marry at that age and to 
ask Him for children." 

"What!" I exclaimed. "Do people marry Sylphs 
for the purpose of having children?" 

"Indeed!" said he. "Is it ever permissible to marry LI 
for any other purpose?" 

"I did not imagine," said I, "that they aspired to 
the planting of family trees. I had supposed their sole 
object to be the immortalisation of the Sylphids." 

"Ah! you are mistaken," quoth he. "The charity 
of the Philosophers causes them to have as their ulti- 
mate aim the immortality of the Sylphids ; but Nature 
makes them desire to see them fruitful. Whenever 
you wish you shall see these philosophic families in the 
Air. Happy world, if there had been no other families 
and if there had been no children of sin!" 

"What do you mean by children of sin?" I in- 
quired. 

"They are^ my Son," he explained, "all children 
who are born in the ordinary way, children conceived 
by the will of the flesh and not by the will of God, 
children of wrath and malediction; in a word, children 
of man and woman. You are longing to interrupt 
me. I see exactly what you would like to say. Yes, 

123 



COMMENTARY. 

length putting his trust in the weapons* which are 'in the 
navel of his belly/ and boasting in them — for they are 
his first snare for the young — ^he attacked the young 
man, disturbing him by night and harassing him by day, 
so that even the onlookers saw the struggle which was 
going on between them. And the devil, unhappy wight, 
one night even took upon him the shape of a woman and 
imitated all her acts simply to beguile Antony. But 
he, his mind filled with Christ and the nobility in- 
spired by Him, and considering the spirituality of the 
soul, quenched the coal of the other's deceit.*' 

Athanasius"* ''Tii'F'E or Antony/^ Extracts Chap- 
ter V. ^Compare Behemoth and Leviathan. Page 
268, Commentary Continued. 

"Divorces should warn the age of some fundamental 
error in the marriage state." Mary Baker Eddy. 
''Science and Health^ with Key to the Scrip^ 
TURES."" Edition 1912. Page 65: lines 8-10. 



124 



DISCOURSE IV. 

my child, know that it was never the will of the Lord 
that men and women should have children in the way 
in which they do. The design of the Most Wise Crafts- 
man was far nobler. He would have had the world 
peopled in a different manner than we see it. If 
wretched Adam had not grossly disobeyed God's com- lXX- 
mand not to touch Eve, and had he contented himself -^^^^ 
with all the other fruits in the garden of pleasure, 
with the beauties of the Nymphs and Sylphids, the 
world would not have had the shame of seeing itself 
filled with men so imperfect that they seem monsters 
when compared with the children of the Philosophers." 

"Apparently, Sir," said I, "y*^^ believe Adam's 
crime to have been other than that of eating the apple." 

"Why, my Son," he replied, "are you one of those 
who are so simple-minded as to take the story of the 
apple literally? Ah! know that the Holy Language 
makes use of these innocent metaphors to prevent us 
from having improper ideas of an action which has 
caused all the misfortunes of the human race. Thus 
when Solomon said, *I will go up unto the palm tree 
and gather the fruit thereof,'* he had another appetite 
than that for -eating dates. This language consecrated 
by the Angels, and in which they chant hymns to the 
living God, has no terms to express what it implies 
figuratively by the words apple and date. But the 



^Song of Solomorij Chapter viL, verse 8. 

125 




COMMENTARY. 

LLEGORY OF Eve and the Serpent. — 
The primordial electricity or Solar Force, 
semi-latent within the aura of every human 
being, was known to the Greeks as the 
I Speirema, the serpent-coil ; and in the 
Upanishads, the sacred writings of India, it is said to 
lie coiled up like a slumbering serpent. In the third 
chapter of the Book of Genesis it is symbolised as 
the serpent, "more subtil than any beast of the field 
which the Lord God had made." Eve, when this 
force stirred within her, was tempted to its misapplica- 
tion. Directed downward through the lower physical 
centres for generation, unhallowed by a consciousness 
of responsibility to God and the incoming soul, the 
Serpent Force or Fire brought knowledge of evil; 
directed upward toward the brain for regeneration, the 
formation of the deathless Solar Body, it brought knowl- 
edge of good. Hence the dual operation of the Solar 
Force is symbolised as the tree of the knowledge of 
good and evil. 

The curse of the Lord upon the serpent, "upon thy 
belly shall thou go, and dust shalt thou eat all the days 
of thy life," makes reference to the fact that, during 
a certain period of human evolution, man shall remain 
in ignorance of the Law governing the serpent (Solar 
Force) which shall manifest in man's lower or earthly 
vehicles misgoverned by the human mind. 

"And I will put enmity between thee and the woman, 
and between thy seed and her seed; it shall bruise thy 

126 



DISCOURSE IV. 

Sage easily deciphers these chaste figures of speech.* 
When he sees that the taste and mouth of Eve were 
not punished^ and that she was delivered with pain, he 
knows that it was not the tasting which was criminal. 
And discovering what the first sin was, by reason of 
the care which the first sinners took to hide certain 
parts of their bodies with leaves, he concludes that 
God did not will men to multiply in this vile way. 
O Adam! thou shouldst only have begotten men like 
unto thyself, or have engendered none save heroes or 
giants." 

"Eh! What expedient had he," I asked, "for either 
of these marvellous generations?" 

"Obeying God," he answered, "and touching only 
the Nymphs, Gnomids, Sylphids or Salamanders. Thus 
there would have been none save heroes born, and 
the Universe would have been peopled with marvellous 
men filled with strengthf and wisdom. God has been 
pleased to enable us to conjecture the difference 
between that innocent world and the guilty one we 
behold to-day by now and then permitting us to see 
children born in the manner He designed." 

"Then, Sir, have these children of the Elements 
occasionally been seen? If so, a Master of Arts from 
the Sorbonne, who was citing St. Augustin, St. Jerome, 
and Gregory of Nazianzus the other day, was mistaken 
in believing that no issue can spring from the love 



*The Holy hanguage described by Emmanuel Swedenborg, Page 282. 

Commentary Continued. 
^Compare Samson, Page 283, Co7nmentary Continued. 

127 



COMMENTARY. 

head, and thou shalt bruise his heel." During the above 
mentioned cycle of evolution, in his ignorance of the 
Law governing the Serpent Fire, man shall continually- 
direct it downward or bruise its head, while the Ser- 
pent Fire, thus misdirected, shall bruise man's heel, heel 
being a euphemism for that part of man nearest the 
earth, that is to say, the body, lower emotions and mortal 
mind. 

"And the Lord God said, Behold, the man is be- 
come as one of us, to know good and evil: and now, 
lest he put forth his hand, and take also of the tree of 
life, and eat, and live for ever." Here the tree of life 
symbolises the upward play of the Solar Force for the 
creation of the deathless or Solar body. Hence the 
meaning is lest man should learn the Law governing 
Solar Force and, directing it upward, become immortal. 

"So He drove out the man; and He placed at the 
east of the garden of Eden Cherubims, and a flaming 
sword which turned every way, to keep the way of 
the tree of life," Various interpretations of this passage 
are possible. Cosmically spealdng, the garden of Eden 
symbolises those realms of higher spiritual attainment, 
at the gates of which, from the time of man's de- 
scent into the lower cycles of evolution, God placed 
Heavenly Beings charged with the duty of preventing 
that nature in man correspondent to their own from 
receiving stimulation during man's progress through 
the lower spheres of knowledge. The Muhammedans 
rightly hold that man can only be born again in Spirit 

128 



DISCOURSE IV. 

of spirits for women, or from the relationship men can 
have with certain demons he called Hyphialtes." 

''Lactantius has reasoned better," the Comte replied, 
"and cautious Thomas Aquinas has learnedly deter- 
mined not only that these intimacies may be fruitful, but 
also that the children thus born are of a far nobler and 
more heroic nature. In fact, when it pleases you, you 
shall read of the lofty deeds of those mighty and famous LXX^ 
men whom Moses says were born in this manner. We -^^^i 
have their records in our possession in the Book of the LXx] 
Wars of the Lord, cited in the twenty-first chapter of the ^^ 
Book of Numbers. Meantime just think what the world 
would be if all its inhabitants were like Zoroaster." 

"What!" said I, "Zoroaster who people say was the 
inventor of necromancy?" 

"The same of whom the ignorant have written that 
calumny," said the Comte. "He had the honour of be- 
ing the son of the Salamander Oromasis and of Vesta, 
Noah's wife. He lived for twelve hundred years, the 
sagest monarch in the world, and then was carried away 
to the Region of the Salamanders by his father 
Oromasis." 

"I do not doubt that Zoroaster is with the Salaman- 
der Oromasis in the Regipn of Fire," said I, "but I 
should not like to put such an affront upon Noah 
as you have been guilty of." 

"The affront is not so great as you might think," 
explained the Comte; "all your patriarchs considered it 

129 



COMMENTARY. , 

I through the aid of Heavenly Powers typified by the 

Angel Gabriel,* who is said by them to connect the 
heart of man with the soul, the lower consciousness 
with the higher. Then the same force in Nature which 
has deterred man from premature spiritual attainment 
assists him in his upward evolution, the mind having 
been prepared through man's own effort for a further 
understanding of God's Mysteries. 

*'*Gabriel, one of the holy angels, who is over Paradise 

AND THE SERPENTS AND THE CHERUBIM/'' BoOK OF EnOCH^ 

Chapter xx., 7. 

LXX- Mighty and Famous Men. — ^' There were giants 
■^^^ in the earth in those days; and also after that, when 
the sons of God came in unto the daughters of men, 
and they bare children to them, the same became 
mighty men which were of old, men of renown." 
Genesis vL, 4. Since the Book of Genesis is attributed 
to Moses, this verse is authority for the Comte's state- 
ment. 

Moses an Initiate. Page 284, Commentary Con- 
tinued. 

LXX- Book of the Wars of the Lord. Page 287, 
XV Commentary Continued. 



130 



DISCOURSE IV. 

a great honour to be the reputed fathers of those chil- 
dren whom the Sons of God were pleased to have by LX 
their wives, but as yet this is too much for you. Let ^ 
us return to Oromasis, He was beloved by Vesta, 
Noah's wife. This Vesta after her death became the 
tutelary genius of Rome and the Sacred Fire, which ^^ 
she desired the virgins to preserve with so much care, 
was in honour of the Salamander, her lover. Besides 
Zoroaster, there sprang from their love a daughter of 
rare beauty and wisdom, the divine Egeria, from whom 
Numa Pompilius received all his laws. She compelled XC 
Numa, whom she loved, to build a temple to Vesta, 
her mother, where the Sacred Fire should be maintained 
in honour of her father Oromasis. This is the truth 
concerning the fable about the Nymph Egeria which 
Roman poets and historians have related. 

"William Postel, least ignorant of all those who 

have studied the Cabala in ordinary books, was aware 

that Vesta was Noah's wife, but he did not know that L^- 

XV 
Egeria was Vesta's daughter, and not having read the 

secret books of the ancient Cabala, a copy of which the 

Prince de Mirande bought so dearly, he confused things lx 

and believed that Egeria was merely the good genius of ^1^ 

Noah's wife. 

"In those books we learn that Egeria was conceived 
upon the waters when Noah was wandering upon 
the avenging floods which inundated the Universe. 

131 



COMMENTARY. 

LXX- Marriages of the Gods.— "We are informed by 
[XV^I Proclus in his mss. commentary on the Parmenides of 
! Plato, that ancient theologists mystically denominated 

the kindred conjunction and communion of divine 

causes with each other, Marriage." 

f 

ILXX- Sacred Fire. — As for the sacred fire, the vestal 
XVII 

virgms took it up, together with other holy relics and 

fled away with it: though some will have it, that they 

have not the charge of any thing but that ever-living 

fire which Numa appointed to be worshipped as the 

principle of things. It is indeed the most active thing 

in Nature. Plutarch^s "Life of Camillxjs.^' 

LXX- Noah^ Vesta and Egeria. Page 288, Commen- 
XVIII TARY Continued. 

I 

LXX- Prince de Mirande and the Cabala. Page 289, 

I XIX Commentary Continued. 

XC NuMA. — When those Higher Intelligences which 
guide the evolution of mankind have determined upon 
that fixed ideal or principle which shall hold together 
in concord the minds of a race for a certain epoch of 
time, in order that a definite range of experience may 



132 



COMMENTARY. 

Women were at that time reduced to the small number 
who were saved in the Cabalistic Ark, built by that 
second father of mankind. 

"This illustrious man, mourning over the frightful 
chastisement wherewith the Lord was punishing the 
crimes caused by Adam's love for Eve, and seeing that 
Adam had ruined his posterity by preferring her to 
the daughters of the Elements and by taking her from 
that Salamander or Sylph who would have gained her 
affection — Noah, I say, profited by the fatal example 
of Adam and was content that his wife Vesta should 
yield herself to the Salamander Oromasis, Prince of 
Fiery Beings; and persuaded his three sons likewise 
to surrender their three wives to the Princes of the 
three other Elements. The Universe was, in a short 
time, re-peopled with heroic men, so learned, so hand- 
some, so admirable, that their posterity dazzled by 
their virtues has mistaken them for divinities. One 
of Noah's children, rebelling against his father's coun- 
sel, could not resist the attractions of his wife any more 
than Adam could withstand the charms of his Eve. 
But just as Adam's sin blackened the souls of all his 
descendants, so Ham's lack of complaisance for the 
Sylphs branded all his black posterity; whence comes 
the horrible complexion of the Ethiopians, say our 
Cabalists, and of all those hideous peoples who have been 
commanded to dwell in the torrid zone as punishment 
for the profane ardour of their father." 

133 



COMMENTARY. 

be gained, they send their Messenger to mankind en- 
dowed with the radiance and life-giving powers of the 
Sun, that its divine regenerative force may be poured 
into the channel determined upon, creating in the minds 
of men that new ideal which shall give a dynamic im- 
pulse to human evolution. Numa, Son of the Sun, 
was such a Messenger imparting to Roman civilisation 
that spiritual impulse and initiative which vitalised and 
guided it until the focus of the current was changed. 
The decline of the Roman Empire was coincident with 
the ebb of this current, and with the withdrawal of the 
Sun Force from the conjunction of planets dominated 
by Mars under which the Roman civilisation was gener- 
ated. 

When a religion is given to the world, a centre is 
usually established in which the pure essence of the 
sacred teachings is preserved intact. For as the human 
mind evolves in this essence it becomes tinctured, so 
that the original teaching and instruction tend to be- 
come disintegrated by the action of human thought. 
Thus those whom Numa anointed with the Sacred Fire 
or Everliving Solar Force transmitted this power and 
knowledge of its mystery to their successors, who main- 
tained their temples of worship as centres for its radi- 
ation and the regeneration of the race, until that pur- 
pose for which the religion of Numa had been instituted 
was fulfilled and the Force which had vitalised it was 
withdrawn. 



134 



DISCOURSE IV. 

"These are very singular fancies, Sir." said I, mar- 
velling at the man's ravings, "and your Cabala is of 
wonderful service in illuminating antiquity." 

"Of wonderful service," he rejoined gravely, "and 
without it Scripture, history, fable and Nature are 
obscure and unintelligible. You believe, for example, 
that the injury Ham did his father was what it seems 
literally to be ; as a matter of fact, it was something 
quite different. Noah went forth from the Ark, and 
perceiving that his wife Vesta had but grown more 
beautiful through her love for Oromasis, fell passion- 
ately in love with her again. Ham fearing his father 
was about to re-people the earth with progeny as black 
as his own Ethiopians, seized his opportunity one day 
when the old man was full of wine, and mercilessly mal- 
treated him. You laugh?" 

"I laugh at Ham's indiscreet zeal." said I. 

"Rather," replied he, "admire the kindness of the 
Salamander Oromasis, whom jealousy did not prevent 
from taking pity upon the disgrace of his rival. He 
taught his son Zoroaster, otherwise known as Japhet, XCI 
the Name of Omnipotent God which expresses His 
eternal fecundity. Japhet pronounced the Redoubt- 
able Name Jabamiah six times alternately with his XCI 
brother Shem, walking backward towards the patriarch, 
and they completely restored the old man. This story, 
misunderstood, caused the Greeks to say that the eldest 
of the Gods was maltreated bv one of his children; 



135 



COMMENTARY. 
XCI Japhet. Page 289, Commentary Continued. 



XCII Jabamiah. — ''Therefore Divine Plato in Cratylus 
and in Philebus commandeth to reverence the names of 
God more than the Images or statues of the gods: for 
there is a more express Image and power of God, re- 
served in the faculty of the mind, especially if it be 
inspired from above, than in the* works of mens hands ; 
Therefore sacred words have not their power in Magi- 
call operations, from themselves, as they are words, but 
from the occult Divine powers working by them in 
the minds of those who by faith adhere to them; by 
which words the secret power of God as it were through 
Conduite pipes, is transmitted into them, who have 
ears purged by faith, and by most pure conversation 
and invocation of the divine names are made the habi- 
tation of God, and capable of these divine influences; 
whosoever therefore useth rightly these words or names 
of God with that purity of mind, in that manner and 
1 order, as they were delivered, shall both obtain and do 
many wonderfull things," 

Three Boohs of Occult Philosophy, written by 
Henry Cornelius Agrippa of Nettesheim^ Counseller to 
Charles the Fifth, Emperor of Germany: and Judge of 
the Prerogative Court. Translated out of the Latin 
into the English Tongue, by J, F,, London 1651. Book 
III., Chapter ooi. Of the Divine names, . and their 
power and vertue, 

136 



DISCOURSE IV. 

but this is the truth of the matter. Hence you XCJ] 
can see how much more humane are the ethics of the 
Children of Fire than our own, and even more so than 
those of the Peoples of the Air or the Water ; for their 
jealousy is cruel, as the divine Paracelsus shows us in 
an incident he recounts, which was witnessed by the 
entire town of Stauffenberg. A certain Philosopher, 
with whom a Nymph was engaged in an intrigue of XCIl 
immortality, was so disloyal as to love a woman. As he 
sat at dinner with his new paramour and some friends, 
there appeared in the air the most beautiful leg in the 
world. The invisible sweetheart greatly desired to show 
herself to the friends of her faithless lover, that they 
might judge how wrong he was in preferring a woman 
to her. Afterward the indignant Nymph killed him 
on the spot." 

"Ah, Sir," I exclaimed, "this is quite enough to dis- 
gust me with these tender sweethearts." 

"I confess," he admitted, "that their tenderness is 
apt to be somewhat violent. But if exasperated women 
have been known to murder their perjured lovers, we 
must not wonder that these beautiful and faithful mis- 
tresses fly into a passion when they are betrayed, and 
all the more so since they only require men to abstain 
from women whose imperfections they cannot tolerate, 
and give us leave to love as many of their number 
as we please. They prefer the interest and immor- 
tality of their companions to their personal satisfaction, i 



137 



COMMENTARY. 

iXCIII The Greek Myth.— ''The Goddess Night, too, in 
Orpheus, advises Jupiter to make use of honey as an 
artifice. For she says to him — 

When stretch'd beneath the lofty oaks you view 
Saturn, with honey by the bees produe'd. 
Sunk in ebriety, fast bind the God. 
This, therefore, takes place, and Saturn being bound," 
i is maltreated in the same manner as Noah; ''the theol- 

ogist obscurely signifying by this, that divine natures 
become through pleasure bound, and drawn down into 
the realms of generation," Porphyry^ Treatise on 
THE Homeric Cave of the Nymphs. §7. 

XCIV Nymph or Stauffenberg^ Page 290, Commen- 
tary Continued. 



138 



COMMENTARY. 

and they are very glad to have the Sages give to their 
Republic as many immortal children as possible." 

"But after all, Sir," I asked, "how does it happen 
that there are so few examples of all that you tell me?" 

"There are a great numbei;, my child," he answered, 
"but they are neither heeded nor credited, in fact, they 
are not properly interpreted for lack of knowledge of 
our principles. People attribute to demons all that 
they should ascribe to the Elemental Peoples. A little 
Gnome was beloved by the celebrated Magdalen of the 
Cross, Abbess of a Monastery at Cordova in Spain. XCV 
Their alliance began when she was twelve years of age ; 
and they continued their relationship for the space of 
thirty years. An ignorant confessor persuaded Magda- 
len that her lover was a hobgoblin and compelled her 
to ask absolution of Pope Paul III. It could not possi- 
bly have been a demon, however, for all Europe knew, 
and Cassiodorus Renins was kind enough to transmit XCV 
to posterity, the daily miracles wrought through the in- 
tercession of this holy maiden, which obviously would 
never have come to pass if her relationship with the 
Gnome had been as diabolical as the venerable Dictator 
imagined. This same Doctor, if I mistake not, would 
impertinently have said that the Sylph who immortal- 
ised himself with the youthful Gertrude, nun of the xCV 
Monastery of Nazareth in the diocese of Cologne, was 
some devil or other." 

"And so he was, no doubt," I said. 

139 



COMMENTARY. 

XCV Magdai^n of the Cross. Page 291, Commentary 
Continued. 

XCVI Cassiodorus Renius. Page 292, Commentary 
Continued. <^ 

K.CVII Gertrude^ Nun oe the Monastery of Nazareth. 
Page 293, Commentary Continued. 



140 



DISCOURSE IV. 

"Ah, my Son," pursued the Comte mirthfully, "if 
that were the case the Devil is not in the least unfortu- , 

nate if he has power to carry on an intrigue with a 
girl of thirteen, and to write her such billets douoc as 
were found in her casket. Rest assured, my^iild, that 
the Devil, in the region of death, has sadder employ- 
ment and that more in keeping with the hatred which 
the God of Purity bears him; but thus do people wil- 
fully close their eyes to the truth. We find, for in- 
stance, in Titus Livy, that Romulus was the son of XC- 
Mars. The sceptics say that this is a fable, the theol- 
ogians that he was the son of an incubus devil, the 
wags that Madamoiselle Sylvia had lost her~glQves and 
sought to cover her confusion"iby saying that a god had 
stolen them from her. 

"Now we who are acquainted with Natiu'e, and 
whom God, has called out of darkness into His wonder- 
ful Light, know that this so-called Mars was a Sala- I 
mander in whose sight the young Sylvia found favour, | 
and who made her the mother of the great Romulus, \ 
that hero who, after having founded his superb city, 
was carried away by his father in a fiery chariot as 
Zoroaster was by Oromasis. Another Salamander was XCO 
the father of Servius TuUius. Titus Livy, deceived by C 
the resemblance, says that he was the God of Fire. And 
the ignorant have passed the same judgment upon him 
as upon the father of Romulus. The renowned Hercules CI 

141 



COMMENTARY. 
Romulus. Page 293, Commentary Continued. 

Oromasis. — Plutarch, in his treatise on Isis and 
Osiris, says that it was the opinion of the most ancient 
Sages that ''Oromasis was born of the purest light 
— and being thrice increased withdrew from the Sun 
to as great a distance as there is from the Sun to the 
earth, and adorned the heaven with planets and stars, 
among which he established one as guardian and guide 
to the others, the Dog Star." Translated from Isis 
AND Osiris^ Chapter 47. 

This statement identifies Oromasis with Osiris (page 
88), and with the God of the Hebrew, Christian, and 
Muhammedan religions (page 26). 

Servius Tullius. Page 294, Commentary Con- 
tinued. • 

Hercules. Page 295, Commentary Continued. 



142 



DISCOURSE IV. 

and the invincible Alexander were sons of the greatest CII 
of the Sylphs. Not knowing this, the historians said CII 
that Jupiter was their father. They spoke the truth 
for, as you have learned, these Sylphs, Nymphs and 
Salamanders set themselves up for divinities. The 
historians, believing them to be so, called all those who 
were born of them 'Children of the Gods.' " 

"Such was the divine Plato, the most divine Apol- CIV 
lonius of Tyana, Hercules, Achilles, Sarpedon, the pious 
-^neas, and the celebrated Melchizedek. For do you 
know who the father of Melchizedek was?" 

"No, indeed," said I, "St. Paul himself did not know." 

"Rather say that he did not tell," returned the 
Comte, "and that he was not permitted to reveal the 
Cabalistic Mysteries. He well knew that Melchize- 
dek's father was a Sylph, and that the King of Salem 
was conceived in the Ark by the wife of Shem. That 
Pontiff's method of sacrificing was the same as that 
which his cousin Egeria taught King Numa, as well 
as the worship of a Supreme Deity without image or 
statue,* for which reason the Romans,' becoming idola- 
ters at a later period, burned the Holy Books of Numa 
which Egeria had dictated. The first God of the 
Romans was the true God, their sacrifice a true sacrifice. 
They offered up bread and wine to the Supreme Ruler 
of the Universe : but all that became perverted 



^Roman worship. Page 298, Commentary Continued. 

143 



COMMENTARY. 

CII 356 B.C. Alexander the Great, 323 B.C., was the 
reputed son of Philip, King of Macedonia. In reality , 
he was the son of an Egyptian high priest and Initiate, 
and of Philip's wife Olympias. From the age of fifteen 
he was for three years the pupil of Aristotle who 
moulded his genius for the work for which it had in- 
carnated, namely, that initial fusing of civilisations 
culminating in the Roman Empire under Julius Ceesar, 
whereby Greek and Roman letters leavened the then 
' known world and made a medium for the transmission 
of the Christ and Muhammed messages. The divine 
authority under which the Adept Alexander the Great 
accomplished what was virtually the conquest of the 
then known world in less than fifteen years, is explicitly 
acknowledged in the Koran, Sura XVIII. "They will 
ask thee of Dhoulkarnain (Alexander the Great), say: 
I will recite to you an account of him. We stablished 
his power upon the earth, and made for him a way to 
everything. And a route he followed." The Angel 
Gabriel speaking. 

cm Greatest of the Sylphs. — The word Sylph is at 
times used in these Discourses with the meaning of 
Master or Spiritual Teacher. Master Defined. 
Page 297, Commentary Continued. 

CIV Plato^ a Son oe the Sun. — Elearchus the Sophist, 
Amaxilides in the second book of his Philosophy, and 
Plato's nephcAV Speusippus, his sister's son, who suc- 
ceeded him in the conduct of his academy, affirm that 

144 



DISCOURSE IV. 

in course of time. In acknowledgment of this first 
worship, however, God gave the Empire of the World 
to this city which had owned His supremacy. The same 
sacrifice which Melchizedek " 

"Sir," I interposed, "pray let us drop Melchizedek, CV 
the Sylph that begat him, his cousin Egeria, and the 
sacrifice of bread and wine. These proofs seem to be 
rather remote. I should be greatly obliged if you would 
tell me some more recent news. For when someone 
asked a certain Doctor what had become of the com- 
panions of that species of Satyr which appeared to St. 
Antony and which you call a Sylph, I heard him say 
that all these folk are dead nowadays. So it may be 
that the Elemental Peoples have perished, since you 
own they are mortal and we hear no tidings of them." CVI 

"I pray God," exclaimed the Comte with emotion, 
''I pray God, who is ignorant of nothing, to be pleased 
to ignore that ignoramus who decides so presumptu- 
ously that of which he is ignorant. May God confovmd 
him and all his tribe! Where has he learned that the 
Elements are abandoned and that all these wonderful 
Peoples are annihilated? If he would take the trouble 
to read history a little, and not ascribe to the Devil, 
as the old wives do, everything which goes beyond the 
bounds of the chimerical theory which has been con- 
structed about Nature, he would find in all ages and 
in all places proofs of what I have told you. 

145 



COMMENTARY. 

Plato's mother Perictione was beloved by Apollo, the 
Sun God, who made her the mother of Plato, who was 
therefore a Son of the Sun. 

CV Melchizedek and Shem. — Philo speaks of Mel- 
chizedek as "the logos, the priest whose inheritance is 
the true God."* And other Hebrew authorities state 
that the Rabbis identify Melchizedek with Shem, and 
say that Noah having been crippled by the lionf while 
in the Ark, Shem officiated as priest at the sacrifice 
of thanksgiving offered after the subsidence of the 
flood. They also state that Noah in blessing his two 
sons declared that the Shekinah (Paraclete) was to 
dwell only in the tents of Shem. Melchizedek and 
Shem are known as Sovereign Directors of this Divine 
or Super Solar Force. 



^De Allegoriis Legunij iii.j 26. 

"^Symbolic of the lower nature and passions. Compare page 160. 



CVI Recent Tidings of the Elemental Peoples? 
Page 298, Commentary Continued. 



146 



DISCOURSE IV. 

''What would your Doctor say to this authentic ac- CVI 
count of a recent occurrence in Spain? A beautiful 
Sylphid was beloved by a Spaniard, lived with him for 
three years, presented him with three fine children and 
then died. Shall one say that she was a devil? A 
clever answer that! According to what Natural Philos- 
ophy can the Devil organise for himself a woman's 
body, conceive, bear children and suckle them? What 
proof is there in Scripture of the extravagant power 
which your theologians are forced in this instance to 
accord the Devil? And with what probable reason can 
their feeble Natural Philosophy supply them? The 
Jesuit Delrio in good faith naively recounts several of 
these adventures, and without taking the trouble to give 
physical explanations, extricates himself by saying that 
those Sylphids were demons. How true it is that your 
greatest doctors very often know no more than silly 
women ! 

"How true it is that God loves to withdraw into 
His cloud-enveloped throne, and deepening the dark- 
ness which encompasses His Most Awful Majesty, 
He dwells in an inaccessible Light, and reveals His 
Truths only to the humble in heart. Learn to be 
humble, my Son, if you would penetrate that sacred 
night which environs Truth. Learn from the Sages 
to concede the devils no power in Nature since the 
fatal stone has shut them up in the depths of the abyss. 
Learn of the Philosophers to seek always for natural 
causes in all extraordinary events; and when natural 

147 



COMMENTARY. 

CVII The Man who Thinks^ Wills to Know. — The 
Abbe recounts these stories as a means of pointing out 
the folly of accepting and affirming without reflection 
the opinions of others. 



Man sinks into oblivion and indifference of thought 
and allows himself to be governed by the minds and 
opinions of others. 

It has therefore been possible to keep him in igno- 
rance of his true estate and to retard his spiritual pro- 
gress for centuries. 

The man who does not think cannot know, and 
becomes the slave and property of other minds. 

The man who thinks, wills to know, and tends to 
become the expression of the God within. 



148 



DISCOURSE IV. 

causes are lacking have recourse to God and to His 
holy Angels, and never to evil spirits who can no longer 
do aught but suffer, else you would often be guilty of 
unintentional blasphemy and would ascribe to the Devil 
the honour of the most wonderful works of Nature. 

"If you should be told, for example, that the divine 
ApoUonius of Tyana was immaculately conceived, and CVI 
that one of the noblest Salamanders descended to im- 
mortalise himself with his mother, you would call that 
Salamander a demon and you would give the Devil 
the glory of fathering one of the greatest men who 
every sprang from our Philosophic marriages." 

"But, Sir," I remarked, "this sarne Apollonius is 
reputed amongst us to be a great sorcerer, and they 
have nothing better to say of him." 

"Behold," exclaimed the Comte, "one of the most 
wonderful effects of ignorance and bad education! 
Because one hears one's nurse tell stories about sor- 
cerers, every extraordinary occurrence can have only 
the Devil for author. The greatest doctors may strive 
in vain, they are not believed unless they echo the 
nurses. Apollonius was not born of man; he under- 
stood the language of birds; he was seen on the same 
day in different parts of the world. He vanished in 
the presence of the Emperor Domitian who wished 
to do him harm; he raised a girl from the dead by 
means of Onomancy. He announced at Ephesus, in 
an assembly gathered from all parts of Asia, that at 

149 



COMMENTARY. 

Birth of Apollonius of Tyana^ 4 B.C.? — 97 A.D. 
"ApoUonius was -born in Tyana, a town founded by- 
Greeks in Cappodocia. He was called ApoUonius 
from his father. Whilst his mother was with child 
of him, Proteus the Egyptian god appeared to her, 
who, as Homer writes, has the power of assuming such 
a variety of shapes. The woman without being much 
alarmed, asked him what she should bring forth? to 
which he replied, 'Thou shalt bring forth me.' The 
natives of the place affirm, that at the instant of her 
delivery, a thunderbolt which seemed ready to fall on 
the ground, rose aloft, and suddenly disappeared. By 
this the Gods prefigured, I think, the splendor of the 
child, his superiority over earthly beings, his inter- 
course with them, and what he was to do when arrived 
to manhood. All the people of the country say that 
ApoUonius was the son of Jupiter." Extracts from 
Chapters iv., v. and vi. of Phii.ostratus^s ^Xife of 
Apollonius of Tyana.'' Translated from the 
Greek by the Rev. Edward Berwick. 

St. Jerome on Apollonius of Tyana. — "Apollo- 
nius too was a traveller — the one I mean who is called 
the sorcerer by ordinary people and the philosopher 
by such as foHow Pythagoras. Everywhere he found 
something to learn, and as he was always going to 
new places, be became constantly wiser and better." 
Extracts from St. Jerome's Letter to Paulinus on 
THE Study of Scripture. §1 



150 



DISCOURSE IV. 

that very hour they were killing the tyrant at Rome. 
A judgment of this man is the point at issue. The 
nurses say that he was a sorcerer. St. Jerome and St. 
Justin Martyr say that he was merely a Philosopher. CIX 
Jerome, Justin and our Cabalists arfe to be adjudged 
visionaries, and silly women are to carry the day. Ah! 
Let the ignorant perish in their ignorance, but do you, 
my child, save yourself from shipwreck. 

"When you read that the celebrated iMerlin was 
immaculately conceived by a nun, daughter of a king 
of Great Britain, and that he foretold the future more 
clearly than Tyresias, do not say with the masses that CX 
he was the son of an incubus devil, because there never 
have been any; nor that he prophesied through the 
assistance of devils, since according to the Holy Cabala 
a devil is the most ignorant of all beings. Rather say 
with the Sages that the English Princess was consoled 
in her retirement by a Sylph who took pity on her, 
that he diverted her with his attentions, that he knew 
how to please her, and that Merlin, their son, was CXI 
brought up by the Sylph in all knowledge, and learned 
from him to perform the many wonders which English 
history relates of him. 

"No longer cast aspersions upon the Comtes de 
Cleves by saying that the Devil is their father, and 
have a better opinion of the Sylph who, so the story 
goes, came to Cleves in a miraculous boat drawn by 
a swan harnessed with a silver chain. After having 

151 



COMMENTARY. 

CIX Justin Martyr on Apollonius of Tyana. — How 
is it that the talismans of Apollonius have power over 
certain parts of creation? For, as we see, they arrest 
the fury of the waves and the violence of the winds 
and the attacks of wild beasts. And while the miracles 
wrought by our Lord are preserved by tradition alone, 
those of Apollonius are most numerous and manifested 
to us in the very moment of their- occurence: why, 

. then, should they not lead astray all beholders ? 

Question xxiv. 

Apollonius was a man well skilled in the powers of 
Nature and the mutual attractions and repulsions in- 
herent in them, and, by virtue of this skill produced 
the effects he did. Extract from Answer xxiv. 
Translated from the Greek^ Justini Martyris 
Opera, 1593, page 316. 



CX Tyresias. Page 301, Commentary Continued. 



CXI Merlin was born during the fifth century of the 
present era at the town now called Caermarthen, Wales, 
and was a professed Christian. When King Vortigern 
asked Merlin's mother, daughter of King Demetius, 
to tell him the name of her son's father, she answered 
"that she never had the society of any one mortal or 
human, only a spirit assuming the shape of a beauti- 
ful young man, had many times appeared unto her, 

152 



DISCOURSE IV. 

several children by the heiress of Cleves, this Sylph re- 
embarked on his aerial boat one day at high noon, in 
full view of everyone. What has he done to your doc- 
tors that constrains them to pronounce him a devil? 

"Have you so little regard for the honour of the 
House of Lusignan as to give your Comtes de Poitiers 
a diabolical genealogy? What will you say of their 
celebrated mother?" 

''I verily believe, Sir," I declared, "that you are 
about to tell me the fairy tale of Melusina." 

"Ah!" he replied, "if j'^ou deny the story of Melu- 
sina I am inclined to think you prejudiced. But in 
order to deny it you must burn the books of the great 
Paracelsus who affirms in five or six different places 
that nothing is more certain than the fact that this 
same Melusina was a Nymph. And you must give the CXI 
lie to your historians who say that since her death, or, 
to speak more accurately, since she disappeared from 
the sight of her husband, whenever her descendants 
are threatened with misfortune, or a King of France 
is to die in some extraordinary way, she never fails 
to appear in mourning upon the great tower of the 
Chateau of Lusignan which she had built. If you 
persist in maintaining that she was an evil spirit, you 
will pick a quarrel with all those who are descended 
from this Nymph, or who are related to her house." 

"Do you think, Sir," said I, "that these noblemen 
prefer to trace their origin to the Sylphs?" 

153 



COMMENTARY. 

A seeming to court her with no common affection, but 

when any of her fellow-virgins came in, he would sud- 
denly disappear and vanish, by whose many and urgent 
importunities, being at last overcome, I yielded, saith 
she, to his pleasure — and I was delivered of this son 
(now in your presence) whom I caused to be called 
Merlin." The Life of Merlin^ surnamed Ambros- 
lus ; His Prophecies akd Predictions ^interpreted^ 

AND THEIR TrUTH MADE GOOD BY OUR ENGLISH AnNALS- 

London, 1813. Pages 52-53. 

Merlin^s Prophecy or the Conquest or the Air 
*AND OE Aerial and Submarine Warfare. Pages 
301-2, Commentary Continued. 

Merlin^s Prophecy of World Peace. Page 329, 
Commentary Concluded. 

CXII Melusina a ISTymph. — Let us speak a little of 
\ shallowness or levity. She was not what theologians 

! suppose, but a Nymph. Liber de Nymphis, Sylphis^ 

Pygmaeis et Salamandris^ Tractatus IV. Trans- 
lated FROM THE Latin Edition of the Works of 
Paracelsus. Published at Geneva in 1658. Vol. 
II., page 396. 



154 



DISCOURSE IV. 

"They would undoubtedly prefer to do so," he 
rejoined, "if they knew that which I am now teaching 
you, and they would consider these extraordinary births a CXIII; 
great honour. If they had any Cabalistic Light they 
would know that such births are more conformable with 
the method whereby God, in the beginning, intended 
mankind to multiply. Children born in this way are CXIVJ 
happier, more valiant, wiser, more renowned and more 
blest of God. Is it not more glorious for these illus- 
trious men to be descended from beings so perfect, wise 
and powerful, than from some foul hobgoblin or 
infamous Asmodeus?" • 

"Sir," said I, "our theologians are far from saying 
that the Devil is the father of all those men who are 
born without one's knowing who is responsible for them. 
They recognise the fact that the Devil is a spirit and 
therefore cannot engender." 

"Gregory of Nice," replied the Comte, "does not say 
that, for he holds that demons multiply among them- 
selves as men do." 

"We are not of his opinion," I answered, "but it 
happens, our doctors say, that " 

"Ah!" the Comte interrupted, "do not tell me 
what they say or you will be talking very obscene and 
indecent foolishness as they do. What abominable 
evasion they have been guilty of! The way in which 

155 



COMMENTARY. 

CXIII Extraordinary Births. Compare the Birth of 
Jesus as related in the Koran. Facing Page 303, 
' Commentary Continued. 

CXIV Children oe the Philosophers, — ^The Philosophers 
hold that to engender children is the most sacred and 
filial duty of man. Both man and woman are taught 
by them that the aim and aspiration of union is to enter 
into a conscious relationship with the incoming ego 
or soul. Their disciples seek so to prepare and govern 
themselves that they may be worthy to bring a soul 
manifesting in the loftiest and purest levels of conscious- 
ness into incarnation on earth, thereby giving life to 
a more highly evolved being than it is possible for un- 
thinking minds, impure hearts and unprepared bodies 
to attract. The Philosopher, being in conscious re- 
lationship with the incoming ego, affords it great 
assistance as it passes through the denser states of 
matter, and encourages and stimulates it to incarnate 
or enter the physical body prior to birth: for then for 
a space of time it cringes from assuming its dense 
physical vesture since, as it were, it dies to the world 
from which it came. Through knowledge of Nature's 
Law and obedience to it the Philosopher has power 
to attract from the Heavenly World those perfected 
beings who come as messengers to the race. 

Purity of body, mind and soul, and the worship of 
God through the being beloved, ever bring into life 
on earth a soul beautified by its Qwn Divine Source. 

156 



DISCOURSE IV. 

they have all, with one accord, embraced this revolt- 
ing idea is amazing. And what pleasure they have taken 
in posting hobgoblins in ambush to take advantage of 
the unoccupied lower nature of the recluse, and so 
hasten into the world those miraculous men whose 
illustrious memory they blacken by so base an origin. 
Do they call this philosophising? Is it worthy of God 
to say that He has such complaisance for the Devil 
as to countenance these abominations, granting them 
the grace of fecundity which He has denied to great 
Saints, and rewarding such obscenity by creating for 
these embryos of iniquity souls more heroic than for 
those formed in the chastity of legitimate marriage?" 

''If I dared to break in upon your declamation. Sir," 
said I, *'I would own, in order to pacify you, that it 
were greatly to be desired that our doctors had hit upon 
some. solution less offensive to such pure ears as yours. 
Indeed, they have been obliged altogether to deny the 
facts upon which the question is founded." 

"A rare expedient!" he exclaimed. "How it is possi- 
ble to deny manifest truths? Put yourself in the place 
of an ermine-furred theologian and suppose the blessed 
Danhuzerus comes to you as to the Oracle of his 

religion " 

At this point a lackey came to say that a certain 
young nobleman had come to visit me. 

''I do not care to have him see me," remarked the 
Comte. 



157 



COMMENTARY. 

And if two people having physical characteristics which 
are ugly worship God through the being beloved with 
purity of mind and heart, the law of hereditary physical 
resemblance will be modified, and their offspring 
will radiate that which is of the soul. 

The child which is the product of unpurified, ungov- 
erned and unhallowed passion and desire becomes the 
vehicle of an ego of like character but more dominant 
in will, with inclinations equalling the sum of the pas- 
sions and desires of the unthinking parents. Such are, 
in truth, the children of wrath and malediction for 
whose salvation the Philosophers, through reverent 
preparation of body, soul and spirit for parenthood, 
seek to bring into incarnation those Beings who are 
chosen vessels of the Divine Love and Wisdom, 



i.s8 



DISCOURSE IV. 

"I ask your pardon, Sir," said I, "but as you can 
readily judge from this nobleman's name, I cannot 
say that I am not at home to anyone; therefore may 
I trouble you to go into this closet?" 

"It is not worth while," said he, "I am about to make 
myself invisible." 

"Ah! Sir," I exclaimed, "a truce to deviltry, I beg of 
you! I am not prepared to jest about it." 

"What ignorance," said the Comte, smiling and 
shrugging his shoulders, "not to laiow that to become 
invisible one has only to place before oneself the opposite 
of the light!" He went into my closet and the young 
nobleman entered at almost the same moment. I now 
ask his pardon for not speaking to him of my adventure. 



159 



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By permiusioT) of the Directorate, R. R. Gallerio Di Firenze. 

Ancient Persian Monument, 



COMMENTARY. 

Ancient Persian Monument. — Throughout antiq- 
uity it was usual symbolically to represent the lower 
nature and passions of man, or accurately speaking the 
Solar Force manifesting in them ungoverned, as a lion,* 
the king of beasts, whose conquest must precede all 
spiritual development. Thus the first labour of the 
Greek saviour Hercules is said to have been the slaying 
of a huge lion, his lower physical nature. And the 
initial exploit of the Hebrew hero Samson is described 
as follows: "And, behold, a young lion roared against 
him. And the Spirit of the Lord came mightily upon 
him, and -he rent him as he would have rent a kid, and 
he had nothing in his hand." This subordination of the 
lower, nature to the hfgher in man, or government of 
the generative force thaMt may ascend and be employed 
for regeneration, the upEiiilding of the Solar or Spirit- 
ual Body, is here represented. The lion symbolises the 
lower nature of man, and the serpent the Solar Force 
directed upward which is overcoming it. 

"I said in mine heart concerning the estate of the 
sons of men, that God might manifest them, and that 
they might see (literally, that they might clear God, and 
see) that they themselves are beasts. Who knoweth 
the spirit of man that goeth upward, and the spirit 
of the beast that goeth downward to the earth?" 
ECCLESIASTES hi., 18, 21. 



^'^A lion. An emblem of the Solar Light both to believers and idol- 
aters/' Parkhurstj Hebrew Lexicon, 

1 60 





DISCOURSE V. 

HEN the illustrious personage had taken 
his departure, on my return from ac- 
companying him to the door, I found 
the Comte de Gabalis in my study. 
' ''It is a great pity," said he, "that 
the nobleman who has just left you is one day to be- 
come one of the seventy-two Princes of the Sanhedrin 
of the New Law, else he would be a great subject 
for our Holy Cabala. His mind is profound, pure, 
broad, lofty and fearless. Here is the geomantic 
figure which I cast for him while you were talking 



O 



C^ 



i6i 



COMMENTARY. 

CXV Sanhedrin of the New Law. — On February 9th, 
1807, one hundred and thirty-seven years after the 
publication of the first edition of these Discourses, the 
"Grand Sanhedrin" convened at Paris. This French 
Sanhedrin was the Jewish high court convoked by the 
Emperor Napoleon I. for the purpose of giving legal 
sanction to those principles of government which he 
desired to establish as the basis of the future status of 
the Jews and of his New Law for them. 

CXVI GeomAncy. — "A forecast of the future by means of 
dots made in the sand. It is mentioned by many Eng- 
lish writers — ^by Chaucer and Dryden — and is at pre- 
sent largely practised in China, in the Soudan and in 
Egypt, where its practitioners may daily be seen mak- 
ing signs in the dust at the corners of the streets. 
Instead of making marks on the earth itself, it has 
been the habit in Europe — one may say for centuries — ■ 
for the marks to be made by pen or pencil on a sheet 
of paper." " 'Geomancy, 
'is a science and an art 
lines representing the fo 
planets of the sky.' Tl 
a pen, ink and paper, or 
or well-cleaned sand. ^ 
Chaldeans Persians, He 
ink and paper were inv 
retains the name of geon 



^La Geomance du Seigneur 
Genevois. Paris ^ 1567. 



DISCOURSE V. 

together. I have never seen happier aspects nor those 
denoting a finer soul. Just look at this 'Mother' — 
what magnanimity it gives him; and this 'Daughter' 
will procure him the purple. Bad luck to her and to 
destiny since they deprive Philosophy of a subject who 
might perhaps surpass you. But where were we when 
he came in?" 

"You were speaking, Sir," said I, "of a Saint whom 
I have never seen in the Roman Calendar. I think 
you called him Danhuzerus." 

"Ah! I remember," he replied, "I was bidding you 
put yourself in the place of one of your doctors and 
suppose that the Blessed Danhuzerus had just laid bare 
to you his conscience and said, 'Sir, the fame of your 
learning has brought me from beyond the mountains. 
I have a slight scruple which is troubling me. A 
Xymph holds her court in a mountain in Italyj„ and 
a thousand ISTymphs almost as beautifulas their Queen 
attend upon her. The handsomest and most learned 
and most worthy men resort thither from all the 
habitable globe. They love these Nymphs and are 
beloved by them; they lead the most delightful life in 
the world; the Nymphs whom they love bear them 
very fine children; they worship the living God, injure 
no one and hope for immortality. I was one day walk- 
ing upon this mountain and found favour in the eyes 
of the Queen of the Nymphs, who appeared to me and 
showed me her charming court. The Sages perceiving 

163 



COMMENTARY. 

"The great professors of the art assert for geomancy 
the widest possible extension to all subjects." 

"This was the distraction that Sir Edward Lytton 
often sought in the intervals of business and study." 

Mother and Daughter are terms denoting certain 
figures in a geomantic calculation. Further particu- 
lars as to the practice of this art, together with Sir 
Edward Lytton's own geomantic tables and instruction, 
as well as an international forecast of importance made 
by him and since verified by the event, are to be found 
in the book from which the quotations given above are 
made. Sir Henry Drummond Wolff. Rambling 
Recollections^ Vol. L, page 298 and following. 



164 



DISCOURSE V. 

that she loved me, reverenced me almost as their 
Prince. They exhorted me to yield to the Nymph's 
sighs and beauty. She told me of her martyrdom, and 
left unsaid nothing which might touch my heart, and in 
short convinced me that she would die if I did not love 
her, and that if I loved her she would be indebted to me 
for her immortality. The arguments of those learned 
men prevailed over my principles, even as the charms of 
the Nymph won my heart. I love her and she has borne 
me children of great promise, but in the midst of my 
felicity I am sometimes troubled by the recollection that 
the Church of Rome might not approve of all this. I 
have come to consult you, Sir, about this Nymph, those 
Sages, these children and the state of my conscience.' 
Well, Mr. Doctor, what answer would you make to my 
Lord Danhuzerus?" 

'*I should say to him," I answered, "With all due 
respects to you. Lord Danhuzerus, you are letting your 
imagination run away with you, '^or else your vision is 
an enchantment, your children and your mistress are 
hobgoblins, your Sages are fools, and I must say that 
your conscience is thoroughly cauterized." 

*'By such an answer, my Son, you might achieve 
a doctor's hood, but you would not merit admission 
to our Order," rejoined the Comte with a deep sigh. 
'*Such is the barbarous tendency of all your doctors 
now-a-days. A poor Sylph would never dare show him- 
self lest he be straightway mistaken for a hobgoblin; a 

165 



COMMENTARY. 



1 66 



DISCOURSE V. 

Nymph cannot labour to become immortal without pass- 
ing for an impure phantom; and a Salamander would 
not dare appear for fear of being taken for the Devil 
himself, whilst the pure flames of which he is com- 
posed would be thought the hell fire which ever attends 
upon the Prince of Darkness. To dissipate these most 
injurious suspicions they vainly make the sign of the 
cross on appearing, bow the knee at Divine Names, 
and even pronounce them with reverence. All these 
precautions are futile. They cannot succeed in chang- 
ing their reputation for being enemies of the God whom 
they worship more devoutly than do those who flee from 
them." 

"But seriously. Sir," said I, "do you really believe 
these Sylphs to be such extraordinarily devout folk?" 

"Most devout," he answered, "and most zealous for 
Divinity. The superlatively excellent discourses upon 
the Divine Essence which they deliver to us, and their 
wonderful prayers edify us greatly." 

"Have they prayers as well?" said I. "I should very 
much like to hear one of their making.". 

"It is easy to gratify you." he rejoined, "and that 
I may not quote anything of questionable authority, 
and that you may be unable to suspect me of having 
fabricated it, listen to the prayer which the Salaman- 
der who gave answers in the Temple of Delphi was 
pleased to teach the Pagans, and which is recorded 

167 



COMMENTARY. 

IXVII St. Benedict and the Salamander. — The truth 
of this statement is verified by the following extract 
from "The Life of St. Benedict, by St. Gregory the 
Great."* "The castle called Casaino is situated upon 
the side of a high mountain, which containeth as it 
were, in the lap thereof, the same castle, and riseth 
into the air three miles high so that the top seemeth 
to touch the very heavens : on this stood an old temple 
where Apollo was worshipped by the foolish country 
people, according to the custom of the ancient heathens. 
Round about it, likewise, grew groves, in which even 
until that time the mad multitude of infidels offered 
idolatrous sacrifices. The man of God coming to that 
place broke down the idol, overthrew the altar, burn't 
the groves, and, of the temple of Apollo, made a chapel 
to St. Martin, and where the profane altar had stood, 
he built a chapel of St. John ; and, by continual preach- 
ing, converted many of the people thereabout. But 
the old enemy not bearing this silently, did present 
himself, not covertly or in a dream but openly and 
visibly in the sight of the Father, and with great cries 
complained of the violence he had suffered, in as much 
that the brethren heard him though they could see noth- 
' ing. For, as the venerable Father told his disciples, 

' the wicked fiend represented himself to his sight all 

' on fire, and, with flaming mouth and flashing eyes, 

seemed to rage against him. And, then, they all heard 
s 

what he said, for first, he called him by his name, and, 



^Chapter viii. 

l68 



DISCOURSE V. , 

by Porphyry. It contains a sublime theology from 
which you will perceive that if mankind did not wor- 
ship the true God, it was through no fault of these 
Sage Beings. 

PRAYER OF THE SALAMANDERS. 

Immortal, Eternal, Ineffable and Sacred Father of all 
things. Thou who art borne upon the ceaselessly-rolling 
chariot of the ever-turning worlds. Thou Ruler of the 
Ethereal Countries where the Throne of Thy power is 
raised, from the summit whereof Thy formidable eyes 
discover all things, and Thine eoccellent and holy ears 
hear all things. Hearken unto Thy children whom Thou 
hast loved from the birth of time; for Thy golden, 
mighty, and eternal Majesty shines above the world and 
above the firmament of the Stars. Thou art eocalted 
above them^ O radiant Fire! There Thou kindlest Thy- 
self and maintainest Thyself by Thine own Splendour, 
and there go forth from Thine Eternal Essence inex- 
haustible streams of Light which nourish Thine Infinite 
Spirit. Thine Infinite Spirit produces all things and 
causes the ineochaustible treasure of matter, which can 
never fail in that generation which forever environs it, 
because of the forms without number wherewith it is 
pregnant and wherewith Thou in the beginning didst fill CXV- 
it. From this Thy Spirit, likewise, are born those Holy IH 
Kings who stand about Thy Throne, and who compose 
Thy court, O Universal Father! O Thou Unique God! 
O Father of mortal and immortal Saints! Thou hast in CXU 
particular created Powers which are marvellously like 

i6q 



COMMENTARY. 

when the man of God would make him no answer, he 
fell to reviling him. And whereas before, he cried: 
'Benedict, Benedict,' and he saw that he could get no 
answer, then he cried 'Maledict, not Benedict, what 
hast thou to do with me, and why dost thou persecute 
me?' " 

Holy Kings. — These Hierarchal Beings called Kings 
are in reality states of consciousness or energy within 
which are governing intelligences having jurisdiction 
over the seven planets. 

"But the Mind, The God, being masculine-feminine, 
originating Life and Light, begat by Word another 
Mind Creator, Who being God of the Fire and the 
Spirit, created some Seven Administrators, encompass- 
ing in circles the sensible world; and their administration 
is called Fate." Hermes Trismegistus. Poemanders 
I, §9. 

"Grace be unto you, and peace, from Him which 
is, and which was, and which is to come; and from the 
seven Spirits which are before His throne." The 
Apocalypse or Revelation oe St. John. Chapter 

I., VERSE 4. 

Prayer. — There is a mansion above through which 
shines down the great central Light of the Paraclete 
or Holy Spirit, and through this descending column 
the prayers of those who seek the Light ascend to the 
higher spheres. The gateway of this mansion, known 
to Cabalists as the Sixth House or Hierarchy, is 
guarded by two Wonderful Beings. t These Beings 



iCherubim. Page 303, Commentary Continued. 

170 



DISCOURSE V. 

unto Thine Eternal Thought, and unto Thine Adorable 
Essence, Thou hast set them higher than the Angels 
who announce to the world Thy Will, Lastly Thou 
hast created in the Elements a third rank of Sovereigns, 
Our continual eocercise is to praise Thee and to worship 
Thy Will. We hum with desire to possess Thee, O 
Father, O Mother, who art tenderest of Mothers, O 
wonderful eooemplar of the sentiments and tenderness of 
Mothers, O Son, the flower of all Sons, O Form of all 
Forms, Thou Soul, Spirit, IIarm.ony and Number of 
all things! 

"What say you to this prayer of the Salamanders? 
Is it not exceedingly learned, lofty and devout?" 

''And exceedingly obscure as well," I answered. ''I 
once heard it paraphrased by a preacher who proved 
thereby that the Devil, in addition to his other vices, is 
above all else a great hypocrite." 

"Alas!" exclaimed the Comte, "Poor Elemental 
Peoples! What resource is left you? You tell mar- 
vellous things concerning the Nature of God, the 
Father, Son, and Holy Ghost, the Assisting InteUi- 
gences, Angels and Heavens. You make wonderful 
prayers and teach them to man; yet after all you are 
nothing but hypocritical hobgoblins!" 

"Sir," I hastily observed, "it makes me uncomfort- 
able to have you thus apostrophise these Peoples." 

"Nay, my Son," he replied, "do not fear lest I sum- 
mon them, but rather lest your faint-heartedness should 

171 



COMMENTARY. 

symbolise the union between the human and divine, 
for prayer is but the bringing together of these oppo- 
sites. The divine mingles with the human so that it 
also may become divine : and man's thoughts ascending 
into the Light are taken up by these Intelligences who 
judge them and summon the Hosts of their Realm to 
grant, according to Law, the requests made. 

When you pray, think! Shut out all lower thoughts. 
Approach God as you would the entrance to the Holy 
Place. Ask to be given wisdom according to Law. 
Be strong in purpose and firm in demand, for as you 
seek and demand power of a spiritual nature you will 
balance that power in self on the lower planes. It is 
to penetrate beyond these lower planes or spheres of 
illusion that Jesus said,* "When you pray, Say^^ these 
things. You have by a direct and positive effort to reach 
the higher spheres of consciousness, therefore let your 
thought be clear and concise, for a sincere, positive and 
well-defined prayer harmonises man with God. On the 
other hand, an idle or unthinking prayer without defi- 
nite expression becomes an affliction to the mind and 
destroys its receptivity to the Light. A fervent prayer 
to the Deity crystallises the mind so that other forms of 
thought cannot enter, and prepares it to receive a re- 
sponse from the God within. 

Prayer or concentration on the Highest Source man 
is capable of imagining is a path to Wisdom Found. 



*Luke xu, 2. Compare Proclus on Prayer. Page 304, Commentary 
Continued. 

172 



DISCOURSE V. 

in the future prevent you from having any reahzation 
beyond that of amazement that you see fewer examples 
of their alliance with men than you could wish for. 
Alas ! Where is the woman whose imagination has not 
been beclouded by your doctors, and who does not look 
with horror upon this relationship, and who would not 
tremble at the appearance of a Sylph? Where is the 
man with least pretension to being good who does not 
flee the sight of them? Do we find, save very rarely, a 
man of worth who would care to be on familiar terms 
with them? Only profligates, misers, ambitious men or 
knaves court this honour to which, however. Praise God^ 
they shall never attain; 'for the fear of the Lord is the 
beginning of Wisdom.' " 

"Then what is to become of all these flying Nations," 
I inquired, "now that honest folk are so prejudiced 
against them?" 

"Ah!" said he, "The arm of God is in no wise short- 
ened, and the Devil does not derive all the advantage 
he anticipated from the ignorance and error which he 
has spread, to their detriment; for in addition to the 
fact that the Philosophers, of whom there are a great 
number, do their utmost to remedy it by absolutely 
renouncing women, God has given all these Peoples 
permission to make use of every innocent artifice of 
which they can bethink themselves in order to con- 
verse with men without their knowledge." 

"What do I hear. Sir?" I exclaimed. 



173 



COMMENTARY. 



174 



DISCOURSE V. 

''You hear nothing but the truth," he replied. 
"But I have a much greater secret to communicate to 
you. Know, my Son, that many a man believes him- 
self to be the son of a man, who is really the son of 
a Sylph. Did I not tell you the other day that the 
Sylphs and other Lords of the Elements are overjoyed 
that we are willing to instruct them in the Cabala? 
Were it not for us their great enemy the Devil would 
alarm them exceedingly, and they would have diffi- 
culty in immortalising themselves without the knowl- 
edge of the maidens." 

''I cannot sufficiently wonder at the profound ignor- 
ance in which we live," I remarked. ''It is currently 
believed that the Powers of the Air sometimes help 
lovers to attain their desires. Apparently the contrary 
is true ; the Powers of the Air require the assistance of 
men in their love affairs." 

"Quite so, my Son," the Comte went on, "the Sage 
lends assistance to these poor people who, were it not 
for him, would be too wretched and too weak to resist 
the Devil. But when a Sylph has learned from us 
to pronounce Cabalistically the potent Name Nehmah- CXX 
MIHAH and to combine it in mantric form with the de- 
licious name Eliael, all powers of darkness take flight 
and the Sylph peaceably enjoys the society of his loved 
one. 

"When these gentlemen are immortalised, they 
labour earnestly and live most piously that they may 

175 



COMMENTARY. 

Nehmahmihah. — The three-syllabled word which 
is communicated to Master Masons as a substitute for 
the Master's word, ''until wiser ages shall discover the 
true one/' resembles Nehmahmihah: and one need not 
travel far to find further indication of the identity of 
the esoteric teachings of Masonry with the Philosophy 
of the Comte. The following confirmation of this fact 
is drawn from a manuscript on the subject of Free- 
masonry now in the Bodleian Library, and entitled 
"Certayne Questyons, with Answeres to the same, con- 
cerning the Mystery of Ma9onrye; written by the 
hande of kynge Henrye, the sixthe of the name, and 
faithfuUye copyed by me Johan Leylande, Antiqua- 
rius, by the commaunde of his Highnesse." Therein 
King Henry VI, himself a Mason, says of the Craft: 

"They concelethe the arte of kepynge secrettes, that 
soe the worlde mayeth nothinge concele from them. 
They concelethe the arte of wunderwerckynge, and of 
foresayinge thynges to comme, that so thay same artes 
may not be usedde of the wyckedde to an evyell ende. 
Thay also concelethe the arte of chaunges, the wey of 
wynnynge the facultye of Abrac (God), the skylle of 
becommynge gude and parfyghte wythouten the hol- 
pynges of fere and hope (religion) ; and the universelle 
longage of ma^onnes." 

Additional proof is found in the following state- 
ment: "Freemasonry proclaims, as it has proclaimed 

176 



DISCOURSE V. 

not lose their recently-acquired right to the possession 
of the Supreme Good. They therefore desjre^ the-per- 
son to whom they are allied to live with-^exeinplary^inr 
liocence^ as is apparent in that celebrated adventure 
of a young Lord of Bavaria. He was inconsolable at 
the death of his wife, whom he loved passionately. A 
certain Sylphid was advised by one of our Sages to 
assume the likeness of the wife. She had confidence in 
the Sage and presented herself to the sorrowing young 
man, saying that God had raised her from the dead 
to console him in his extreme affliction. They lived 
together many years and had several beautiful children. 
The young nobleman, however, was not a good enough 
man to retain the gentle Sylphid; he used to blaspheme 
and use bad language. She often warned him, but see- 
ing that her remonstrances were unavailing, she dis- 
appeared one day, and left him nothing but her petti- 
coats and the regret of having been unwilling to follow 
her pious counsel. Thus you see, my Son, that Sylphs 
sometimes have reason to disappear. You see, too, that 
neither the Devil nor the fantastic caprices of your 
theologians can prevent the People of the Elements 
from working with success for their immortality when 
they are helped by one of our Sages." 

"But honestly, Sir," I asked, "are you persuaded 
that the Devil is so great an enemy of these seducers 
of young girls?" 

-t 
177 



CXXI 



COMMENTARY. 

from its origin, the existence of a creative principle, 
under the name of the great Architect of the universe." 
Pkoceedings of the Supreme Council of Sover- 
eign Grand Inspectors-Generat^ of the Thirty- 
third AND Last Degree^ etc.^ held at the city of 
New York^ August 15, 1876. 

Lord of Bavaria. Page 305, Commentary Con- 
tinued. 



178 



DISCOURSE V. 

"A mortal enemy, '^ said the Comte, "especially of 
the Nymphs, Sylphs and Salamanders. As for the 
Gnomes, he does not hate them nearly so much be- 
cause, as I believe you have already learned, the Gnomes, 
frightened by the bowlings of the Devils which they 
hear in the centre of the earth, prefer to remain mortal 
rather than run the risk of being thus tormented should 
they acquire immortality. Thence it comes to pass that 
these Gnomes and the demons, their neighbours, have a 
good deal to do with one another. The latter persuade 
the Gnomes, who are natiu-ally most friendly to man, 
that it is doing him a very great service and delivering 
him from great danger, to compel him to renounce his 
immortality. In exchange, they promise the man whom 
they can persuade to this renunciation that they will 
provide him with all the money he asks for, will avert 
the dangers which might threaten his life during a given 
period, or will grant any other condition pleasing to him 
who makes this wretched covenant. Thus the Devil, 
wicked fellow that he is, through the mediation of a 
Gnome, causes the soul of such a man to become mortal CXXII 
and deprives it of the right to eternal life." 

"Then, Sir," cried I, "in your opinion these coven- 
ants, of which demonographers cite so many examples, 
are not made with th^ Devil at all?" 

"No, assuredly not," replied the Comte. "Has not 
the Prince of the World been driven out? Is he not 



179 



COMMENTARY. 

Soul. — The word Soul is used with the meaning of 
spiritual vesture throughout these discourses, and in 
their terminology may be said to be the Air and Water 
bodies taken together, and in contradistinction to the 
Earth body and Fire body or spirit which they unite. 
"For the Spirit is an invisible thing nor doth it ever 
appear without another garment, which garment is the 
Soul." EiRENAEUs Philalethes, "Ripley Reviv'd/'^ 
London, 1678. Page 8, 



1 80 



DISCOURSE V. 

confined? Is he not bound? Is he not the terra CXi, 
damnata et maledicta which is left at the bottom of the ^^^ 
retort of the Supreme and Archetype Distiller? Can 
he ascend into the Region of Light and spread there his 
concentrated darkness? He can do nothing against 
man. He can only inspire the Gnomes, his neighbours, 
to come and make these propositions to those among 
mankind whom he most fears may be saved, to the 
end that their souls may die with their bodies." 

"Then," said I, "according to you these souls do die?" 

"They die, my child," he answered. 

"And are not those who enter into such covenants 
damned?" ^ 

"They cannot be damned," said he, "for their souls 
die with their bodies." 

"Then they are let off easily, and they are very 
lightly punished for so heinous a crime as that of 
renouncing the saving grace of their Baptism, and the 
Death of Our Lord." 

"Do you call it being lightly punished," said the 
Comte, "to return into the black abyss of non- 
existence? Know that it is a greater punishment than 
that of being damned, and that there is still a remnant 
of mercy in the justice which God exercises towards 

i8i 



COMMENTARY. 

CXX- Prince of the Woru). — And God said to Raphael: 
ni "Go Raphael, and bind Azalzel; chain him Hand and 
Foot, and cast him into Darkness; open the Desart 
that is in the Wilderness of Dudael, and go, and plunge 
him in there; cover him with sharp and rugged Stones; 
involve Darlaiess over him, which he shall inhabit to 
Eternity: Obstruct his Sight, that he may not see the 
Light, and that he may be brought out in the Day of 
Judgment, to be consum'd by Fire." The Histoky of 
THE Angels and their Gallantry with the 
Daughters of men. Written by Enoch the 
Patriarch. Published in Greek^ by Dr. Grabe^ 
MADE English^ London^ 1715. 



182 



DISCOURSE V. 

the sinners in Hell: it is a great grace not to let them 
be consumed by the fire which burns them. Non- 
existence is a greater evil than Hell. This is what the CXX- 
Sages preach to the Gnomes when they assemble them ^^ 
to make them understand the wrong they do them- 
selves in preferring death to immortality and non- 
existence to the hope of a blessed eternity, which they 
would have the right to possess if they would only 
ally themselves to men without exacting from them 
such criminal renunciation. Some yield to our per- 
suasions and we marry them to our daughters." 

"Then, Sir, do you evangelise the Subterranean 
Peoples?" I inquired. 

"Why not?" he replied. "We are instructors to 
them as well as to the Peoples of the Fire, Air and 
Water; and Philosophic charity is extended without 
distinction to all these children of God. As they are 
more subtile and more enlightened than the generality 
of mankind, they are more tractable and amenable to 
discipline, and listen to the divine truths with a reverence 
which charms us." 

"It must be charming indeed," I exclaimed mirth- 
fully, "to see a Cabalist in the pulpit holding forth 
to these gentlemen!" 

"You shall have that pleasure, my Son, whenever 
you wish," said the Comte, "and if you so desire I 
will assemble them this very evening and will preach 
to them at midnight." 

183 



COMMENTARY. 

Non-existence. — The inner meaning of these teach- 
ings is that man, by yielding to the temptations of his 
earthly^OT Gnoiiie nature, gradually weakens the link 
which the_inmiQr_tal or Solar Principle is able to maintain 
between itself and man's soul. Continued degenera- 
tion irrevocably severs this link, and the Spirit or Solar 
Principle withdraws into the Divine Essence whence 
it came. Once this withdrawal of the Spirit is ac- 
complished, the soul and physical body of man follow 
the trend of all mortal evolution and die or disintegrate, 
reverting to the great treasury of matter and becom- 
ing for a time an unconscious and therefore, from the 
standpoint of consciousness, a non-existent part of the 
Divine Plan. 



184 



DISCOURSE V. 

"At midnight," I protested, "I have been told that 
that is the hour of the Sabbat." CXX 

The Comte began to laugh. ''You remind me," 
he said, "of all the imbecilities related by the demonog- 
raphers in that chapter on their imaginary Sabbat. 
You are not going to tell me that you also believe in 
it; that would indeed be a joke!" 

"Oh!" I retorted, "as for those tales of the Sabbat, 
I assure you I do not believe one of them." 

"That is right, my Son," said he, "for I repeat that 
the Devil has not power thus to amuse himself at the 
expense of mankind, nor to enter into covenants with 
men, still less to make himself worshipped as the In- 
quisitors believe. What has given rise to the popular ; 
rumour is that the Sages, as I have just told you, 
assemble the Inhabitants of the Elements to preach 
their Mysteries and Ethics to them. And as it usually 
happens that some Gnome turns from his gross error, 
comprehends the horrors of non-existence and consents 
to become immortalised, they bestow upon him one of 
our daughters ; he is married and the nuptials are cele- 
brated with all the rejoicing called f or by the^^racent 
conquest. There are dances and those shouts ot joy 
which Aristotle says were heard in certain isles where, CXX 
nevertheless, no living being was visible. The mighty 
Orpheus was the first to convoke these Subterranean 
Peoples. At his first lecture Sabazius, the most 
ancient of the Gnomes, was immortalised; and from 

185 



VI 



COMMENTARY. 
CXXV Sabbat. Page 306^ Commentary Continued. 

CXX- Enchanted Isles. — In one of the seven islands 
^^ called the Islands of Aeolus, Lipara by name, there is, 
so they say, a tomb, concerning which many wonder- 
ful things are told; but in this more especially all are 
agreed, that it is not safe to approach the place by 
night. For the sound of drums and cymbals is clearly 
heard proceeding thence, together with laughter and 
clamour and the clapping of hands. Translated from 
Aristotelis De Mirabilibus Auscultationibus^ 
S838b. 



i86 



DISCOURSE V. 

that Sabazius was derived the name of this Assembly CXX- 
wherein the Sages were wont to address a speech to him VII 
as long as he lived, as is apparent in the Hymns of the 
divine Orpheus. 

"The ignorant have confounded things, and have 
made them the occasion of a thousand impertinent tales, 
and of defaming an assembly which we convene solely to 
the glory of the Supreme Being." 

"I should never have imagined the Sabbat to be a 
devotional assembly," said I. 

"And yet it is a most holy and Cabalistic one," he 
rejoined, "a fact of which it would not be easy to per- 
suade the world. But such is the deplorable blindness 
of this unjust age; people are carried away by popular 
Tumour and do not in the least wish to be undeceived. 
Sages speak in vain, fools are more readily believed 
than they. In vain does a Philosopher bring to light ^ 
the falsity of the chimeras people have fabricated, and 
present manifest proofs to the contrary. No matter 
what his experience, nor how soimd his argument and 
reasoning, let but a man with a doctor's hood come 
along and write them down as false, — experience and 
demonstration count for naught, and it is henceforward 
beyond the power of Truth to re-establish her empire. 
People would rather believe in a doctor's hood than 
in their own ej^es. There has been in your native 
France a memorable proof of this popular mania. 
The famous Cabalist Zedechias,* in the reign of your 



^Zedechias. Page 306, Commentary Continued. 

187 



COMMENTARY. 



ccxx- 
f vir 



To Sabazius. 

The fumigation from aromatics, 

"Hear me, illustrious father, daemon fam'd. 
Great Saturn's offspring, and Sabazius nam'd; 
Inserting Bacchus, bearer of the vine. 
And sounding God, within thy thigh divine. 
That when mature, the Dionysian God 
Might burst the bands of his conceal'd abode. 
And come to sacred Tmolus, his delight, 
Where Ippa dwells, all beautiful and bright. 
Blest Phrygian God, the most august of all, 
Come aid thy mystics, when on thee they call." 

From the Mystical Hymns of Okpheus. Trans- 
lated EROM THE. GrEEK^ AND DEMONSTRATED TO BE THE 

Invocations which were used in the Eleusinian 
Mysteries^ by Thomas Taylor. 

"But the older Greeks considered the Eleusinian 
mysteries as much above all other religious services as 
the Gods are superior to heroes." Pausanias^ Book 
X., Phocis. 



DISCOURSE V. 

Pepin, took it into his head to convince the world that 
the Elements are inhabited by these Peoples whose 
nature I have just described to you. The expedient of 
which he bethought himself was to advise the Sylphs 
to show themselves in the Air to everybody; they did 
so sumptuously. These beings were seen in the Air in 
human form, sometimes in battle array marching in 
good order, halting under arms, or encamped beneath 
magnificent tents ; sometimes on wonderfully con- 
structed aerial ships, whose flying squadrons roved at 
the will of the zephyrs. What happened? Do you 
suppose that ignorant age would so much as reason as 
to the nature of these marvellous spectacles? The 
people straightway believed that sorcerers had taken cx 
possession of the Air for the purpose of raising tempests ^^^ 
and bringing hail upon their crops. The learned theolo- 
gians and jurists were soon of the same opinion as the 
masses. The Emperors believed it as well; and this 
ridiculous chimera went so far that the wise Charle- 
magne, and after him Louis le Debonnaire, imposed 
grievous penalties upon all these supposed Tyrants of 
the Air. You may see an account of this in the first p^ 
chapter of the Capitularies of these two Emperors. U 

'*The Sylphs seeing the populace, the pedants and 
even the crowned heads thus alarmed against them, 
determined to dissipate the bad opinion people had of 
their innocent fleet by carrying off men from every 
locality and showing them their beautiful women, their 

189 



COMMENTARY. 

ZXX- Stoem Wizards. — In these regions nearly all men, 
V^^^ noble and of low degree, town folk and country folk, 
old and young, think that hail and thunder can be pro- 
duced at the will of man. For on hearing thunder and 
seeing lightning, they say, *'It is a raised breeze." When 
asked what they mean by "raised," they aver, some 
shamefacedly, others with confidence, as is the manner 
of the inexperienced, that the storm has been raised by 
the incantations of certain men who are called storm 
wizards, and hence the expression. Whether this com- 
mon belief agrees with the facts is a matter to be proved 
by the authority of Holy Scripture. Translated from 
Agobard^ Liber de Grandine et Tonitruis^ Chap- 
ter i. 

^^^- Capitularies, ^'Karoli Magni et Ludovici pii 
Christioniss. Capitula.^^ Page 306, Commentary 
Continued, 



190 



DISCOURSE V. 

Hepublic and their manner of ' government, and then 
setting them down again on earth in divers parts of 
the world. They carried out their plan. The people 
who saw these men as they were descending came run- 
ning from every direction, convinced beforehand that 
they were sorcerers who had separated from their com- 
panions in order to come and scatter poisons on the 
fruit and in the springs. Transported by the frenzy 
with which such fancies inspired them, they hurried 
these innocents off to the torture. The great number 
of them who were put to death by fire and water 
throughout the kingdom is incredible. 

"One day, among other instances, it chanced at 
Lyons that three men and a woman were seen descend- j 

ing from these aerial ships. The entire city gathered 
about them, crying out that they were magicians and 
were sent by Grimaldus, Duke of Beneventum, Charle- CXXX 
magne's enemy, to destroy the French harvests. In 
vain the four innocents sought to vindicate themselves 
by saying that they were their own countryfolk, and 
had been carried away a short time since by miraculous 
men who had shown them unheard-of marvels, and had 
desired them to give an account of what they had seen. 
The frenzied populace paid no heed to their defence, 
and were on the point of casting them into the fire 
when the worthy Agobard, Bishop of Lyons, who hav- ^^^ 
ing been a monk in that city had acquired considerable XI 
authority there, came running at the noise, and having 

191 



COMMENTARY. 

CXXX Magicians sent by Grimaldus, Duke of Bene- 
YENTUM. Page 308, Commentaky Continued. 

CXX- Agobard^ Bishop of Lyons. Page 308, Commen- 

XT 

TARY Continued. 



COMMENTARY. 

heard the accusations of the people and the defence of 
the accused, gravely pronounced that both one and the 
other were false; that it was not true that these men 
had fallen from the sky, and that what they said they 
had seen there was impossible, 

"The people believed what their good father Ago- 
bard said rather than their own eyes, were pacified, 
set at liberty the four Ambassadors of the Sylphs, and 
received with wonder the book which Agobard wrote 
to confirm the judgment which he had pronounced. 
Thus the testimony of these four witnesses was ren- 
dered vain. 

"Nevertheless, as they escaped with their lives they 
were free to recount what they had seen, which was 
not altogether fruitless for, as you will recall, the age 
of Charlemagne was prolific of heroic men. This would 
indicate that the woman who had been in the home 
of the Sylphs found credence among the ladies of the 
period and that, by the grace of God, many Sylphs 
were immortalised. Many Sylphids also became 
immortal through the account of their beauty which these 
three men gave; which compelled the people of those 
times to apply themselves somewhat to Philosophy; 
and thence are derived all the stories of the fairies which 
you find in the love legends of the age of Charlemagne 
and of those which followed. All these so-called fairies 



193 



COMMENTARY. 

The Four Ambassadors of the Sylphs. — We have, 
however, seen and heard many men plunged in such 
great stupidity, sunk in such depths of folly, as to 
believe and say that there is a certain region, which 
they call Magonia, whence ships sail in the clouds, 
in order to carry back to that region those fruits of the 
earth which are destroyed by hail and tempests; the 
sailors paying rewards to the storm wizards and them- 
selves receiving corn and other produce. Out of the 
number of those whose blind folly was deep enough 
to allow them to believe these things possible, I saw 
several exhibiting, in a certain concourse of people, 
four persons in bonds — three men and a woman who 
they said had fallen from these same ships ; after keep- 
ing them for some days in captivity, they had brought 
them before the assembled multitude, as we have said, 
in our presence to be stoned. But truth prevailed. 
Translated from Agobard^ Liber de Grandine et 
ToNiTRuis^ Chapter ii. 



194 



DISCOURSE V. 

were only Sylphids and Nymphs. Did' you ever read 
those histories of heroes and fairies?" 

"No, Sir," said I. 

"I am sorry to hear it," he remarked, ''for they would 
have given you some idea of the s^ate to which the Sages 
are one day determined to reduce the world. Those 
heroic men, those love affairs with Nymphs, those voy- 
ages to terrestrial paradise, those palaces and enchanted 
woods and all the charming adventures that happen in 
them, give but a faint idea of the life led by the Sages 
and of what the world will be when they shall have 

brought about the Reign of Wisdom. Then we shall CXX- 

XIII 
see only heroes born ; the least of our children will have 

the strength of Zoroaster, ApoUonius or Melchizedek; 

and most of them will be as accomplished as the children 

Adam would have had by Eve had he not sinned with 

her." 

"Did you not tell me. Sir," I interposed, "that God 
did not wish Adam and Eve to have children, that 
Adam was to think only of Sylphids, and Eve only of 
some Sylph or Salamander?" 

195 



COMMENTARY. 

:XX- Marriage in the Reign or Wisdom. — There is 
XIII an ancient Hermetic saying, "As above, so below," 
as in the universe so in man, as in the universal prin- 
ciple and finer bodies of man, so in the gross physical 
body. We cannot divorce the Creator from His Crea- 
tion. In like manner we cannot divorce the Divine 
Principle in man from man when considering him, and 
must regard the physical body as the vesture aad mani- 
festation-^ „the God within. 

It is therefore significant that Aristotle and anato- 
mists prior to his day and in our own have recognised 
the fact that the human body is androgynous, and 
accurately speaking neither male nor female, but bi- 
sexual. In the male body the female organs of sex 
exist in a state of latent development ; and in the female 
organism the male organs of sex are present in rudi- 
mentary form. Thus we find upon the physical plane 
an evidence that a dual force, male and female, positive 
and negative, is manifesting in every human being. 
And we must inevitably conclude that the attraction 
between the sexes, since it is of a magnetic character, 
is the result of the effort universal in Nature to balance 
these positive and negative forces^ 

The existence of a dual force operative in man and 
its balance in the perfect man, Adam, is plainly stated 
in the first chapter of Genesis, verse 27, "So God cre- 
ated man in His own image, in the image of God 
created He him; male and female created He them," 

196 






DISCOURSE V. 

*'It is true," said the Comte, "that they ought not to 
have had children in the way in which they did." 

"Then, Sir," I continued, "your Cabala empowers 
man and woman to create children otherwise than by 
the usual method?" 

"Assuredly," he replied, 

"Ah, Sir," I entreated, "teach this method to me, 
I beg of you." 

"You will not find it out to-day, and it please you." 
said he sniilingly. "I wish to avenge the People of the 
Elements for your having been so hard to undeceive 
regarding their supposed deviltry. I do not doubt 
that you are now recovered from your panic terrors. 
Therefore I leave you that you may have leisure to medi- 
tate and to deliberate in the presence of God as to which 
species of Elemental Beings will be most appropriate 
to His glory and to your own, as a participant in your 
immortality. 

"Meanwhile I go to meditate in preparation for the 
discourse you have made me long to deliver to the 
Gnomes to-night." 

197 



COMMENTARY. 

and more explicitly in chapter v., verses 1 and 2, "In 
the day that God created man, in the likeness of God 
made He him; male and female created He them; 
and blessed them and called their name Adam, in the 
day when they were created." 

This verse reveals the Fatherhood and Motherhood 
of God, making known to us that the Divine or Solar 
Force is both positive and negative in its manifesta- 
tion, yet at its Source maintained in a unity of sublime 
harmony and balance. 

If the ultimate goal of the individual soul's evolu- 
tion on this planet is the formation of^a deathless Solar 
Body, which can only ^volye; when a perfect balance 
of the positive and negative currents of-^Solar Force 
has~beerr achieTed, then marriage or the effort of the 
soul"T6~Balaiice self with its opposite, thereby attaining 
a transitory equilibrium, must be in its essence spiritual. 
Swedenborg affirms this truth regarding the polarisa-i 
tion of the sexes when he says, "Love that is truly 
conjugial in its first essence is love to the Lord." An.d 
Plato expands this divine reality in the Phaedrus : 
"But whenever one who is fresh from those mysteries, 
who saw much of that heavenly vision, beholds in any 
god-like face or form a successful copy of original 
beauty, — he is inspired with a reverential awe, and did 
he not fear the repute of exceeding madness, he would 
offer sacrifice to his beloved as to the image of a god."* 



^Pldto: Phaedrus^ §251. Everyman s Library Edition. Page 237. 

198 



DISCOURSE V. 
"Are you intending to explain a chapter of Averroes 
to them?" said I. 

"I believe that it might be well to introduce some- 
thing of the sort," said the Comte, "for I intend to 
preach to them on the excellence of man, that I may 
influence them to seek his alliance. Like Aristotle, 
Averroes held two theories which it would be well for 
me to explain, one as to the nature of the understanding, 
and the other as to the Chief Good. He says that there 
is only one created understanding which is the image 
of the uncreated, and that this unique understanding 
suffices for all men; that requires explanation. And 
as for the Chief Good, Averroes says that it consists 
in the conversation of Angels, which is not Cabalistic 
enough. For man, even in this life can, and is created 
to, enjoy God, as you will one day understand and 
experience when you shall have reached the estate of the 

Sages." 

199 



COMMENTARY. 

Thus the Sages of our Order teach their disciples 
to worship God through the being beloved as a means 
of purifying the mind and of creating chaste thought 
in the world. For the person who, thinking of his 
beloved one, prays to God through that being, recog- 
nising in him or in her that divinity which is of God, 
breaks no law; for one cannot approach God through 
the being that one loves with impure thought. 



Traise the name of thy Lord The Most High^ 
Who hath created and balanced all things." 

The Koran, Sura Ixxxvii. 



For Man^ even in this life can^ and is created 
To^ ENJOY God. — "He is known when realized by an 
acute intellect, purified by meditation and self-control. 
By a knowledge of Him assuredly man attains to bliss 
even in the flesh. By a proper and thorough cultiva- 
tion and development of the powers of his soul he 
becomes vested with a Singular Energy^* and by a 
true realization of the nature of the Supreme Being by 
means of contemplation, he attains to beatitude on the 
dissolution of the physical body. If God is known 
and understood in this life, the supreme object of exist- 
ence is attained; if missed in this life, the loss is in- 
describable." Kainopnishat. Translated into Eng- 
lish BY Chhajju Singh. Pages 13-14. 



*SoIar Force. 

200 



DISCOURSE V. 

Thus ends the Discourse of the Comte de Gabalis. 
He returned the next day and brought the speech that 
he had delivered to the Subterranean Peoples. It was 
marvellous ! I would publish it with the series of Dis- 
courses which a certain Vicomtesse and I have had with 
this Illustrious Man, were I certain that all my readers 
would have the proper spirit, and not take it amiss that I 
amuse myself at the expense of fools. If I see that 
people are willing to let my book accomplish the good 
that it is capable of doing, and are not unjustly sus- 
pecting me of seeking to give credit to the Occult 
Sciences under pretence of ridiculing them, I shall con- 
tinue to delight in Monsieur le Comte, and shall soon be 
able to publish another volume. 



^ 



201 



COMMENTARY. 

Another Volume. — Noel Argonne, in the second 
edition of his Melanges Vigneul-Marville, published in 
1725, about fifty years after the supposed death of the 
Abbe de Villars, includes a criticism of the Comte de 
Gabalis. He says, "The world has never known 
whether the author merely wished to jest or whether 
he spoke in good faith. The second volume which he 
promised would have settled the question." This state- 
ment made by a representative man of letters thor- 
oughly in touch with the literary happenings of his day, 
may be taken as proof that those who were best qualified 
to judge did not regard the various sequels published 
with the later editions of the Comte de Gabalis as the 
work of its author, but knew them for the obvious 
forgeries which a careful study of their internal evidence 
and style reveals them to be. The Comte de Gabalis 
may be said to stand alone as the only one of the Abbe 
de Villars's writings on occultism thus far given out. 



V 



202 



COMMENTARY CONTINUED 




COMMENTARY CONTLNUED. 



DISCOURSE I. 



MAP OF THE HOROSCOPE. 




HE charted observation which an astrolo- 
ger makes of the state of the heavens at 
the hour of a child's birth, and from 
which he seeks to determine the events 
of the child's life. By Initiates, the 
planetary aspects at the moment of birth are considered 
of utmost importance. In ancient times Astrology was 
regarded as one of the most sacred of the sciences and 
was taught only to those Initiates admitted to the 
Greater Mysteries, for it was considered essential that 
the astrologer should have such spiritual discernment 
as would enable him to check any astrological calcula- 
tions by visualising the eflFect of the planetary influences 
playing at a given moment upon the native or person 
for whom the horoscope was cast. As the ebb and flow 
of the tides are due to the influence of the moon, so the 
currents in man's superphysical bodies are subject to 
planetary influence and their fluctuations are visible to 
the seer. 



206 



COMMENTARY CONTINUED. DISCOURSE I. 

Harmony or the World. 

Throughout the universe there vibrates a resonant 
tone known to Occultists as the Bindery Note. When 
man, by discipHne of the mind, is able to shut off all 
sense perception, he becomes conscious of an ever vibrat- 
ing rhythmic throb or pulsation which manifests as a 
distinct and audible sound. As the earth and planets 
have each their own note or sound vibration, this pulse 
of the universe creates a respondent chord from the 
spheres. When the different planets approach the earth 
their respective notes are apparent to the consciousness 
of the Adept as distinct tones predominant in the; 
Harmony of the World. 

Numbers or Pythagoras. 

A Greek Initiate of the sixth century B.C., known 
as the Son of Apollo the Sun God, or Son of the Sun, 
and the first to take the name of Philosopher, lover of 
Wisdom, Pythagoras publicly recognised the power 
of woman to achieve Initiation by associating his wife 
Theano with him in the teaching of a brotherhood which 
he founded at Crotona, and by entrusting the conduct 
of this work to her at his death. To facilitate the 
mastery of mind, every disciple entering this school took 
a vow of five years' silence. During this period a 
system of numbers and symbols, preserved intact in 
the Order to this day, was imparted, concentration on 
which opened the mind of the disciple to different 
states of consciousness. Pythagoras held that numbers 

207 



COMMENTARY CONTINUED. DISCOURSE I. 

are the principle of the universe and a key to the cosmic 
or Solar Consciousness in man. 

1501 A.D. Jerome Cardan, 1576 A.D. 

The son of Facius Cardan, a learned jurist and 
mathematician of Milan, Italy. During his lifetime 
he was celebrated as an occultist, mathematician and 
physician. To-day he is remembered chiefly for his 
treatise on Algebra, published at Nuremberg in 1545, 
which is the first example of the application of alge- 
braical reasoning to geometrical problems. 

Sylphs of Cardan. 

Here I will add a story which is more wonderful 
than all the rest, and which I have heard my father, 
Facius Cardan (who confessed that he had had a 
familiar spirit for nearly thirty years) recount not once 
but many times. Finally I searched for his record of 
this event, and I found that which I had so ^ often 
heard, committed to writing and to memory as follows. 
August 13, 1491. When I had completed the custom- 
ary rites, at about the twentieth hour of the day, seven 
men duly appeared to me clothed in silken garments, 
resembling Greek togas, and wearing, as it were, shi- 
ning shoes. The undergarments beneath their glisten- 
ing and ruddy breastplates seemed to be wrought of 
crimson and were of extraordinary glory and beauty. 
Nevertheless all were not dressed in this fashion, but 
only two who seemed to be of nobler rank than the 

208 



COMMENTARY CONTINUED. DISCOURSE I. 

others. The taller _of then], who was of ruddy com- 
plexion, was attended by two companions, and the 
second, who was fairer and of shorter stature, by three. 
Thus in all there were seven. He left no record as to 
whether their heads were covered. They were about 
forty years of age, but they did not appear to be above 
thirty. When asked who they were, they said that 
they were men composed, as it were, of air, and subject 
to birth and death. It was true that their lives were 
much longer than -ours, and might even reach to three 
hundred years duration. Questioned on the immor- 
tality of our soul, they affirmed that nothing survives 
which is peculiar to the individual. They said that 
they themselves were more closelj^ related to the gods 
than mankind, but were yet separated from them by 
an almost immeasurable distance. They are either 
more blessed or more wretched than we are, just as 
we ourselves are more so than the brutes. They said 
that no hidden things were unknown to them, neither 
books rior treasures, and that the basest of them were 
the guardian spirits of the noblest of men, just ias men 
of low degree are the trainers of good dogs and horses. 
They have such exceedingly subtile bodies that they 
can do us neither good nor harm, save through appari- 
tions and terrors or by conveying knowledge. The 
shorter of the two leaders had three hundred disciples 
in a public academy, and the other, two hundred. 
Indeed both were in the habit of lecturing publicly. 

209 



COMMENTARY CONTINUED. DISCOURSE L 

When my father asked them why they did not reveal 
treasures to men if they knew where they were, they 
answered that it was forbidden by a peculiar law under 
the heaviest penalties for anyone to communicate this 
knowledge to men. They remained with my father 
for over three hours. But when he questio^ned them 
as to the cause of the universe they were not agreed. 
The tallest of them denied that God had made the 
world from eternity. On the contrary, the other added 
that God created it from moment to moment, so that 
should He desist for an instant the world would perish. 
To prove this he brought forward certain statements 
from the Disquisitions of Averroes, although that par- 
ticular book had not then been found. He referred, 
and by name, to certain books, some of which had been 
found and others which up to that time had remained 
undiscovered. They were all works of Averroes. In- 
deed he openly declared himself to be an Averroist. 
Be this fact or fable, so it stands. Translated from 
Jerome Cardan^ De Subtilitate., Book xix. 

1126 A.D. Averroes, 1198 A.D. 

An Arabian philosopher born at Cordova in Spain, 
and at one time Cadi of Seville. He revered Aristotle, 
and translated his works into Arabic with commen- 
taries which express his conception of the relation be- 
tween philosophy and religion. Averroes holds the 
highest bliss of the soul to be union in this life with 
that actual intellect or consciousness which is one and 



210 



COMMENTARY CONTINUED. 



DISCOURSE I. 



continuous in all individuals, who differ solely in the 
degree of their illumination through its manifestation. 
Medisevalism misinterpreted Averroes, pronounced him 
an arch heretic, and his name became the synonym for 
scoffer and sceptic. 




211 



COMMENTARY CONTINUED. DISCOURSE 11. 




AiNT Paul an Initiate. Authority for 
this statement is found in St. Paul's own 
words, I CoitiNTHiANS, ii,, 6, 7. We speak 
wisdom among the initiated, not the wis- 
dom of this age (but of the life-giving 
Force), nor of the archons of this age who pass away 
(but of the archons of the life-giving Force who do 
not pass away), but we speak the Wisdom of God in 
a secret made known to the initiated, the wisdom kept 
secret, which God ordained before the ages for (the 
upbuilding of) our spiritual body.f 

'Eo(j)iav Se XaXovfisv ev toTq rskelotg^ We speak wisdom 
among the initiated^, 

Bishop Lightfoot states that "reXeto^ is properly that 
of which the parts are fully developed. Hence it signi- 
fies 'full-grown,' and accordingly rsXsioQ is used by 
St. Paul as opposed to vffTnoQ.^ Pythagoras also is said 
to have distinguished his disciples as riXsiot and vrJTrtoi, 
But besides this meaning of 'full development,' the 
term here most probably bears the collateral sense of 
'initiated' according to its classical usage, illustrating 
sv f.tv(rrr}pi(p below. 



"f Translated from the Greek. 
^Infant, little child. 



212 



COMMENTARY CONTINUED. DISCOURSE II. 

"These words have been the subject of much dispute. 
On the one hand they have been adduced to justify 
the distinction of an exoteric and an esoteric doctrine, 
as though there were certain secrets withheld from the 
generality. The idea of a higher and a lower teaching 
seems early to have gained ground even among orthodox 
writers, and Clement of Alexandria {Eusebius H,E, v. 
II) especially says that Christ communicated the inner 
yi^wfTiQ to a few chosen disciples. This distinction be- 
came the starting-point of Gnosticism. It is clear from 
the whole context, especially iii. 1, 2, that St. Paul was 
speaking of an actual distinction in the teaching ad- 
dressed to the less and the more advanced believer." 
J. B. LiGHTFOOT^ D.D., D.C.L., L.L.D., Lord Bishop 
OF Durham. Extracts from ^^'^Notes on Epistles 
of St. Paul/'' First Epistle to the Corinthians^ 
pages 173-4. 

aocptav Ss ov rov alwi^oc rovrov. Not the wisdom of 
this age. 

But the wisdom of the life-giving Breath or Force 
is here implied, ^'alojp is so connected with ar]f.u^ to 
breathe^ blow, as to denote properly that which causes 
life, vital force'' (or life-giving Force) .* Greek-Eng- 
lish Lexicon of the New Testament^ Edited by 
Joseph Henry Thayer, D.D. page 18. This passage 
is a subtle play upon words conveying one meaning to 
the Initiate who has knowledge of the life-giving Force 
and its manifestation for the upbuilding of man's spiri- 
tual body, and quite another to the ordinary hearer for 
whom the primary significance of the word atuiv has 



'^Solar Force. 

213 



COMMENTARY CONTINUED. DISCOURSE II. 

become obliterated through its customary usage with 
the meaning of age. 

ovSe rojv ap^ovroji^ rov ala)Vog tovtov twv 
KdTapyovi^iivMv, Nor of the archons of this age who 
pass away. 

But of the Archons of the life-giving Force who do 
not pass away, is here implied. The Century Dictionary 
defines archon as "A chief magistrate of some states in 
ancient Greece, and particularly Athens," and as 'Tn 
various Gnostic systems, one of several spiritual powers 
superior to angels, believed to be the rulers of the 
several heavens." The word archon is here used by St. 
Paul with double significance. While actually speak- 
ing of the Greek magistrates of the period who are. un- 
initiated and therefore ignorant of the mysteries of the 
life-giving Force, he has in mind those heavenly 
Archons or Rulers of this Divine Power. 

aXKa \a\ovj.i^v 9sov (TO(l)fav ev f.iV(TTi]pii^, But we 

speak the Wisdom of God in a secret made known to the 

initiated, 

*' fiv(TT))f/ioi/ has its ordinary sense of 'a secret made 

known to the initiated.' " Arthxjr Penrhyn Stanley, 

D.D., Dean or Westminster. ''The Epistles of St. 

Paul to the Corinthians/ page 48, Note 7. 

Tt]v aTTOK-eicpi^fifihn]!'. The wisdom kept secret, this is 
the passive of the verb to conceal, to hide or keep 
secret. 



214 



COMMENTARY CONTINUED. DISCOURSE 11. 

7]P TTpoajpiaev 6 Oedg Trpo rwi^ ald)va)v. Which God 
ordained before the ages. 

The word alwv is again used with dual meaning. 
In its primal sense, as used in the Mysteries, * 'which 
God ordained before the life-giving Forces or 
Breaths," it makes reference to the Cabalistic doctrine 
of the existence of the Archetypal Plan before its mani- 
festation in Breaths or Emanations. 

elg S6^ap rj/AMv.For {the upbuilding of) our spiritual 
body. 

In considering the utterances of St. Paul it is neces- 
sary to bear in mind that he was a Jew and a Cabalist, 
and that he used Greek words rather as translations 
of the Hebrew words with which he was familiar 
than in the sense in which they are usually employed 
by Greek writers. Thus dg 86^av. ^^dS^a. As a 
translation of the Hebrew, in a use foreign to Greek 
writing, splendor, brightness ; used of the heavenly 
brightness, by which God was conceived of as sur- 
rounded," and here applied to the heavenly brightness 
by which the God in man is clothed, or the spiritual 
body. "By which heavenly beings were surrounded 
when they appeared on earth, with which the face of 
Moses was once made luminous, and also Christ in his 
transfiguration, in the Targum and Talmud, Shekinah 
or Shechinah, the glory of the JLordf' 

Extracts from Greek-English Lexicon oe the 
New Testament, page 156, 



215 



COMMENTARY CONTINUED. DISCOURSE 11. 

429 B.C. Plato, 347 B.C. 
His Place as a Philosopher. 

"Yes, there is a mother- doctrine, a synthesis of 
religions and philosophies. It develops and deepens as 
the ages roll along, but its foundation and centre re- 
main the same. We have still to show the providential 
reasons for its different forms, according to race and 
time. We must re-establish the chain of the great 
initiates, who were the real initiators of humanity. Then, 
the might of each of them will be multiplied by that of 
all the rest, and the unity of truth will appear in the 
very diversity of its expression. Like everything in 
nature, Greece has had her dawn, the full blaze of her 
sun, and her decline. Such is the law of days, of men, 
and nations, of earths and heavens. Orpheus is the initi- 
ate of the dawn, Pythagoras the initiate of the full day- 
light, and Plato that of the setting sun of Greece, a 
setting of glowing purple which becomes the rose of a 
new dawn, the dawn of humanity. Plato follows Pytha- 
goras, just as the torch-bearer followed the great hiero- 
phant in the mysteries of Eleusis." Edouard Schure^ 
"Hermes and Plato.^^ Translated by F. Roth- 
well^ B.A. Extracts^ pages 61, 62. 

Plato meets his Master. 

*'At the age of twenty-seven he had written several 
tragedies and was about to offer one for competition. 
It was about this time that Plato met Socrates, who 
was discussing with some youths in the gardens of the 

2l6 



COMMENTARY CONTINUED. DISCOURSE IL 

Academy. He was speaking about the Just and the 
Unjust, the Beautiful, the Good, and the True. The 
poet drew near to the philosopher, listened to him, and 
returned on the morrow and for several days after- 
wards. At the end of a few weeks, his mind had under- 
gone a complete revolution. . . . Another Plato had 
been born in him, as he listened to the words of the 
one who .called himself 'the one who brings souls to 
birth.' The important thing, he (Socrates) said, was 
to believe in the Just and the True, and to apply them 
to life. Plato had received from Socrates the great im- 
pulse, the active male principle^ of his life, his faith in 
justice and truth. He was indebted for the science and 
substance of his ideas to his initiation into the Mysteries, 
and his genius consists in the new form, at once poetic 
and dialectic, he was enabled to give to them." 
Edouard Schuke^ "Hekmes and Plato.^^ Trans- 
lated BY F. ROTHWELL^ B.A. EXTRACTS PAGES 69, 
72, 83. 



Benvenuto Cellini sees a Salamander. 

The People of the Elements have power over matter 
which enables them to transform their appearance at 
will. They frequently make themselves visible under 
the forms of animals, as did Melusina. Hence interest 
attaches to the following testimony as to the existence 
of a living creature whose habitat was fire, taken from 
the Autobiography of Benvenuto Cellini. 

217 



COMMENTARY CONTINUED. DISCOURSE ' 11. 

"When I was about five years old my father hap- 
pened to be in a basement chamber of our house, where 
they had been washing, and where a good fire of oak- 
logs was still burning; he had a viol in his hand, and 
was playing and singing alone beside the fire. The 
weather was very cold. Happening to look into the 
fire, he spied in the middle of those most burning flames 
a little creature like a lizard, which was sporting in the 
core of the intensest coals. Becoming instantly aware 
of what the thing was, he had my sister and me called, 
and pointing it out to us children, gave me a great 
box on the ears, which caused me to howl and weep 
with all my might. Then he pacified ■ me good- 
humouredly, and spoke as follows: 'My dear little boy,^ 
I am not striking you for any wrong that you have 
done, but only to make you remember that the lizard 
which you see in the fire is a salamander, a creature which 
has never been seen before by anyone of whom we 
have credible information.' So saying he kissed me 
and gave me some pieces of money." 

John Addington Symonds, "The Life of Benven- 
UTO Cellini/^ Book First, Chapter^ iv. 




218 



COMMENTARY CONTINUED. DISCOURSE II. 

Book of Enoch. 

"Enoch the great grandfather of Noah, who had 
that surname (Edris) from his great knowledge, for he 
was favoured with no less than thirty books of divine 
revelations, and was the first who wrote with a pen, 
and studied the sciences of astronomy and arithmetic." 
This quotation is an approved Muhammedan com- 
mentary upon the following reference to Enoch in 
the Koran: ''And remember Edris in the same book; 
for he was a just person and a prophet, and we exalted 
him to a high place." Sura XIX, Mary. 

''The History which follows is taken from Dr. 
Grabe's Spicilegium Patrum, and supposed by him 
to be the Genuine Work of Enoch the Patriarch, 
whose Name it bears. Many of the first Fathers of 
the Church were of this Opinion, who often produce 
Citations out of it, and allow it to be of the best 
Authority. TertuUian, speaking of the Habit of 
Women, uses this Expression; The same Angels who 
introduc'd Gold and Silver, and the mixture of Colours, 
which advance the Lustre of Female Beauty, are now 
condemned by God, as Enoch informs us. Clemens 
Alexandrinus discoursing upon the disobedient Angels, 
agrees to the Testimony of Enoch, and says, That 
the Rebellious Spirits were the Inventors of Astronomy 
and Divination, as Enoch delivers the Accoimt. And 
St. Jude (who cites a Prophecy out of the Writings 
of Enoch in the fourteenth and fifteenth Verses of his 
Epistle) may be supposed to have recourse to this 

219 



COMMENTARY CONTINUED. DISCOURSE IL 

Fragment before us, when he records in the Sixth 
Verse, That the Angels who kept not their first Es- 
tate, but left their own Habitation, are reserv'd in 
Everlasting Chains under Darkness, unto the Judg- 
ment of the Great Day." 

The Histoky of the Watchmen^ 
{Or the Angels), 

WRITTEN BY ENOCH THE PATRIARCH. 

"And it came to pass, when the Sons of Men were 
increas'd, that very Beautiful Daughters were born ta 
them: With these the Watchmen were in Love, and 
burnt with Desire toward them, which drew them 
into many Sins and Follies. They communed with 
themselves: 'Let us, say they, choose us Wives out 
of the Daughters of Men upon the Earth/ Semiazas, 
their Prince, made Answer: 'I fear, says he, you will 
not execute your Resolution ; and so I shall derive upon 
myself alone the Guilt of this Impiety.' They all 
reply'd and said; 'We will bind ourselves with an Oath 
to perform our Purpose, and invoke dreadful Impre- 
cations upon our Heads, if we depart from our Enter- 
prize before it be accomplished.' So they oblig'd 
themselves with an Oath; and implored an Arrest of 
Vengeance upon one another. 

"They were two Hundred, who in the Days of Jared 
came down .upon the Top of Mount Hermon. The 
Mountain receiv'd that Name from the Oath by which 
they bound themselves, and the Imprecations they 

220 



COMMENTARY CONTINUED. DISCOURSE 11. 

wilfu-Uy submitted themselves under.-- The Names of 
their Princes were these: 1. Semiazas, the Chief of them. 
2. Atarcuph. 3. Araciel. 4. Chobabiel. 5. Horammame. 
6. Ramiel. 7. Sampsich. 8. Zaciel. 9. Balciel. 10. Azalzel. 
11. Pharmarus. 12. Amariel. 13. Anagemas. 14. Thau- 
sael. 15. Samiel. 16. Sarinas. 17. Eumiel. 18. Tyriel. 19. 
Jumiel. 20. Sariel. These, and all the rest of them, took 
to themselves Wives, in the Year of the World One 
Thousand one Hundred and Seventy, and were in- 
flam'd with Lust toward them till the Floud. The 
Offspring of these Women were of three sorts: The 
first race were Giants, or Tall Men: They begat the 
Naphelims, and from them came the Eliud^eans; and 
their Number increased, according to the Proportion 
of their Bodies. They instructed their Wives and 
Children in Sorcery and Inchantments. Azalzel, the 
Tenth in the Order of the Princes, was the first In- 
ventor of Swords and Breastplates, and all Military 
Appointments: He taught his Posterity the Art of 
extracting Metals out of the Earth, and the Curiosity 
of working in Gold and Silver, to make Ornaments and 
Female Decorations: He directed and shew'd them 
to polish, and give a Lustre to choice Stones, and to 
Colours: The Sons of Men soon furnish'd themselves 
and their Daughters with these Vanities; and breaking 
through the Commands of God, they drove the Pious 
and Just into Miscarriages ; insomuch that a monstrous 
Appearance of Impiety stalk'd over the Face of the 
whole Earth. Semiazas, their Prince, discover'd the 



221 



COA.IMENTARY CONTINUED. DISCOURSE 11. 

Art of Hatred, to reserve Envy in the Mind, and to 
infuse Misfortunes Upon others by the Roots of Herbs. 
Pharmarus, the Eleventh Prince, fourid out Witch- 
craft, Charms, and Inchantments. The Ninth revealed 
the Course of the Stars. The Fourth the Science of 
Astrology. The Eighth the Inspection of the Air. 
The Third of the Earth. The Seventh of the Sun. 
The Twentieth explained the Signs of the Moon. All 
of them display'd these Secrets of Knowledge to their 
Wives and Sons. The Giants soon after began to feed 
upon Human Flesh, which made the number of Men 
to decrease, and sensibly to decay. 

"Those who were left being harass'd with so many 
Instances of Wickedness, raised their Voice to Heaven, 
and implor'd. That their Memory might be preserv'd 
in the Sight of God. 

"The Four Great Archangels, Michael, Uriel, Ra- 
phael, and Gabriel, being affected with their Cries, 
look'd down upon Earth from the Holiness of Heaven; 
and beholding a general Effusion of Blood, and a Spirit 
of Universal Impiety, had this Communication among 
themselves: 'The Spirits and Souls of Men implore 
our Aid, in Agonies of Sorrow; Introduce (they cry) 
our Prayers to the Highest.' Then the Four Arch- 
angels calling upon God, delivered themselves thus: 
'Thou art God of Gods and Lord of Lords, King of 
Kings, and God of Men: The Throne of thy Glory 
eildures to sill Ages, and thy Name is Holy and 

222 



COMMENTARY CONTINUED. DISCOURSE II. 

Blessed for evermore ; for Thou art the Creator of all 
things; Thy Power is over all things; all things are 
open and manifest before Thee, nor can anything be 
conceal'd from Thee. Thou seest the Actions of Azal- 
^el; the Misfortunes he has occasioned; the Wickedness 
and abominable Practices he has taught upon the Earth; 
how he has corrupted it with Fraud and Villainy. He 
has divulg'd the great Arcana of Heaven ; and the Sons 
of Men are led, by his Example, to inspect the Celestial 
Mysteries: Semiazas Thou hast ordained to be the 
Prince of those who are about him; but they have all 
turned themselves to the Daughters of the Men of the 
Earth, and polluting themselves with Women have dis- 
covered to them all the Methods of Impiety, and in- 
structed them to perpetrate all degrees of Abomina- 
tion: And now, behold, the Daughters of Men have 
born a Gigantic Offspring to them; a foul Blemish of 
Corruption has infected the whole Earth, and the 
World is full of Injustice. Lo, the Spirits of the Souls 
of Men who have been dead, attend thee : Their Groans 
have arriv'd as far as the Gates of Heaven, and they 
cannot depart, bj^ reason of the exceeding Impiety that 
is committed upon the Earth: Yet Thou knewest these 
things before they were effected: Dost Thou see them, 
and say nothing? What must be done upon this 
Occasion?' 

"The Highest made answer, and the Holy Great 
One reply'd; and sent Uriel to the Son of Lamech, 
saying: *Go to Noe, and acquaint him in My Name, 

223 



COMMENTARY CONTINUED. DISCOURSE II. 

Hide thyself: And inform him, that the End ap- 
proaches, for the whole Earth shall perish. And tell 
him, a Deluge shall overspread the whole Earth, and 
all Things shall be destroy'd upon the Face of it. In- 
struct the Just Son of Lamech what he shall do, and 
he shall preserve his Soul unto Life; and he shall be 
safe in his Generation : From him shall a new Race be 
deriv'd and established, and shall continue to all Ages.' " 
The History of the Angels^ and their Gallantry 
WITH the Daughters of Men. Written by Enoch 
THE Patriarch. Published in Greek by Dr. Grabe, 
Made English, London, MDCCXV. Enoch's 
Prophecy oe World Peace, Page 317, Commentary 
Concluded. 

The Egg and Serpent Symbol. 

"The serpent, separate or in combination with the 
circle, egg, or globe, has been a predominant symbol 
among many primitive nations. It prevailed in Egypt, 
Greece, and Assyria, and entered widely into the super- 
stitions of the Celts, the Hindoos, and the Chinese. 
It even penetrated into America; and was conspicuous 
in the mythology of the ancient Mexicans, among whom 
its significance does not seem to have differed ma- 
terially from that which it possessed in the old world. 
The fact that the ancient Celts, and perhaps other 
nations of the old continent, erected sacred structures 
in the form of the serpent, is one of high interest. 



224 



COMMENTARY CONTINUED. DISCOURSE- II. 

Of this description was the great temple of Abury, in 
England,-^in many respects the most imposing ancient 
monument of the British islands."* 

A celebrated example of the egg and serpent symbol 
is found in Adams County, Ohio, United States of 
America. It is an enduring witness to the fact that 
knowledge of the God-Mystery existed in North 
America at an early period. "It is situated on a high 
spur of land, which rises a hundred and fifty feet above 
Brush Creek. 'Conforming to the curve of the hill, and 
occupying its very summit, is the serpent, its head 
resting near the point, and its body winding back for 
seven hundred feet, in graceful undulations,^ terminating 
in a triple coil at the tail. The entire length, if ex- 
tended, would be not less than one thousand feet. The 
work is clearly and boldly defined, the embankment 
being upwards of five feet in height, by thirty feet 
base at the centre of the body, but diminishing some- 
what toward the head and tail. The neck of the serjpent 
is stretched out, and slightly curved, and its mouth 
is opened wide, as if in the act of swallowing or eject- 
ing an oval figure, which rests partially within the dis- 
tended jaws. This oval is formed by an embankment 
of earth, without any perceptible opening, four feet 
in height, and is perfectly regular in outline, its trans- 
verse and conjugate diameters being one hundred and 
sixty, and eighty feet respectively.' When, why, or by 



^Smithsonian Contributions to Knowledge. VoL I, page 97- 

225 



COMMENTARY CONTINUED, DISCOURSE II. 

whom these remarkable works were erected, as yet we 
know not. The present Indians, though they look upon 
them with reverence, can throw no light upon their 
origin." 

Sir John Lubbock^ Pre-PIistoric Times. Edition 
1890. Pages 276-277. 



Those Reserved for Greater Things. 

Reference is here made to those great souls, priests 
^'for ever after the order of Melchizedek" or the Un- 
spoken Name. They are Christs of ^ former periods of 
■evolution bound to earth by their desire to lift man- 
kind to their own level of consciousness. These are 
the Masters of the Masters. Melchizedek was himself 
the Master to whom Moses said, "Shall I follow thee 
that thou teach me, for guidance, of that which thou 
too hast been taught?'' Koran, Sura XVIII. 

St. Paul says of him, "For this Melchizedek, king 
of Salem, priest of the most high God, — without father, 
without mother, without descent, having neither be- 
ginning of days, nor end of life; but made like unto 
the Son of God; abideth a priest continually." And 
of Christ he declares, "After the similitude of Mel- 
chizedek there ariseth another priest, who is made, 
not after the law of a carnal commandment, but after 
the power of an endless life." Hebrews vii., 1, 3, 15, 
16. 



226 



COMMENTARY CONTINUED. 



DISCOURSE IL 




Moses meets his Master Melchizedek. 

HEN found they one of our servants to 
whom we had vouch-safed our mercy, 
and whom we had instructed with our 
knowledge. 

"And Moses said to him, 'Shall I fol- 
low thee that thou teach me, for guidance, of that which 
thou too hast been taught?' 

"He said, 'Verily, thou canst not have patiience with 
me; 

" 'How canst thou be patient in matters whose mean- 
ing thou comprehendest not?' 

"He said, 'Thou shalt find me patient if God please, 
nor will I disobey thy bidding.' 

"He said, 'Then, if thou follow me, ask me not of 
aught until I have given thee an account thereof.' 

"So they both went on, till they embarked in a ship, 
and he — the unknown — staved it in. 'What !' said 
Moses, 'hast thou staved it in that thou mayest drown 
its crew? a strange thing now hast thou done!' 

"He said, 'Did I not tell thee that thou couldst not 
have patience with me?' 

"He said, 'Chide me not that I forgat, nor lay on 
me a hard command.' 

"Then went they on till they met a youth, and he 
slew him. Said Moses, 'Hast thou slain him who is 
free from guilt of blood? Now hast thou wrought 
a grievous thing!' 



227 



COMMENTARY CONTINUED. DISCOURSE II. 

"He said, 'Did I not tell thee that thou couldst not 
have patience with me?' 

"Moses said, 'If after this I ask thee aught, then let 
me be thy comrade no longer; but now hast thou my 
excuse.' 

"They went on till they came to the people of a 
city. Of this people they asked food, but they refused 
them for guests. And ^ they found in it a wall that 
was about to fall, and he set it upright. Said Moses, 
'If thou hadst wished, for this thou mightest have 
obtained pay.' 

"He said, 'This is the parting point between me and 
thee. But I will first tell thee the meaning of that 
which thou couldst not await with patience. 

" 'As to the vessel, it belonged to poor men who 
toiled upon the sea, and I was minded to damage it, 
for in their rear was a king who seized every ship by 
force. 

" 'As to the youth his parents were believers, and 
we feared lest he should trouble them by error and 
infidelity. 

" 'And we desired that their Lord might give them in 
his place a child, better than he in virtue, and nearer to 
filial piety. 

" 'And as to the wall, it belonged to two orphan 
youths in the city, and beneath it was their treasure: 
and their father was a righteous man: and thy Lord 
desired that they should reach the age of strength, 

22^ 



COMMENTARY CONTINUED. DISCOURSE IL 

and take forth their treasure through the mercy of thy 
Lord. And not of mine own will have I done this. 
This is the interpretation of that which thou cduldst 
not bear with patience.' " The Koran/ Stjra XVIII^ 
The Cave^ Everyman^s Library Edition, pages- 
186-188. 

Panic Terrors. Origin of the Term. 

"For having privily taken the measure of Osiris's 
body, he (Typho) caused a chest to be made exactly 
of the same size with it, as beautiful as might be, and 
set oif with all the ornaments of art. This chest he 
brought into his banqueting roorn; where, after it had 
been much admired by all who were present, Typho 
as it were in jest, promised to give it to anyone of 
them, whose body upon trial it might be found to fit. 
Upon this the whole company, one after another, got 
into it, but as it did not fit any of them, last of all 
Osiris lays himself down in it, upon which the con- 
spirators immediately ran together, clapped the cover 
upon it, and then fastened it down on the outside with 
nails, pouring likewise melted lead over it. After this, 
they carried it away to the river-side, and conveyed it 
to the sea by the Tanaitic mouth of the Nile; which 
for this reason is still held in the utmost abomination 
by the Egyptians, aiid never named by them but with 
proper marks of detestation. These things, say they, 
were thus executed upon the 17th day of the month 
Athyr, when the Sun was in Scorpio, in the 28th year of 

229 



COMMENTARY CONTINUED. DISCOURSE IL 

Osiris's reign; though there are others, who tell us that 
he was no more than 28 years old at this time. 

"The first who knew the accident which had befallen 
their king, were the Pans and Satyrs who inhabited 
the country about Chemmis; and they immediately ac- 
quainting the people with the news gave the first 
occasion to the name of Panic Terrors, which has ever 
since been made use of to signifie any sudden afright 
or amazement of a multitude." Plutarch^ Isis and 
Osmis^, §13, 14. Translated by Samuel Squire, 
A.M. 

The Great Pan is Dead. 

Cleombrotus continued saying: "And what is more, 
it was not alone Empedocles who said that there were 
evil spirits, but also Plato, Xenocrates, and Chrysippus. 
Democritus, too, when he desired and prayed that he 
might meet fortunate spirits, showed clearly that he 
believed there were others perverse and evil, having bad 
intentions and violent affections. And as to whether 
or not they are mortal, I have heard a story related by 
a personage who is neither a fool nor a liar, — namely 
Epithersis, father of iEmilianus the orator, whom some 
of you may have heard declaim. This Epithersis was; 
from the same city as myself, and had been my gram- 
mar teacher. He related that he embarked for a voyage 
to Italy upon a ship loaded with sundry merchandise 
and a great number of passengers, and he said that 
towards evening the wind failed them near the Echi- 
nades Islands, arid their ship drifted so much that it 

230 



COMMENTARY CONTINUED. DISCOURSE II. 

came near the Isles of Paxos, and that the majority of 
the passengers were awake and many were still drinking 
after supper, when suddenly a voice was heard proceed- 
ing from one of the Paxi Islands, which called Thamus 
so loudly that they M''ere all amazed. This Thamus 
was an Egyptian pilot whom few of those on board 
knew by name. The two first times that he was called 
he made no answer, but at the third he replied, and 
then he who was calling, raising his voice cried out 
that when he reached the shoals, he should announce 
that the Great Pan was dead. Epithersis told us that 
all who heard the cries of that voice were greatly 
astonished, and forthwith entered into a dispute as to 
whether it would be better to do what it commanded, 
or to let things alone and not trouble. Finally, 
Thamus decided that if there were a good wind when 
they were passing the place specified, he should sail out- 
side it without saying a word; but if, perchance, there 
were a calm, and no wind whatever, he should cry 
aloud what he had heard. When they reached the 
shoals and flats it chanced there was not a breath of 
wind, and the sea was exceedingly smooth, wherefore 
Thamus, looking over the prow towards the land, re- 
peated in a loud voice what he had heard, that the 
Great Pan was dead. He had scarcely finished speak- 
ing when a mighty groaning was heard, not made by a 
single person but by a great number, who lamented and 
were altogether amazed. And inasmuch as many were 
present, the news of this event was immediately spread 

231 



COMMENTARY CONTINUED. DISCOURSE II. 

throughout the city of Rome, in such fashion that the 
Emperor Tiberius Caesar sent for Thamus and reposed 
such great faith in his story that he began to inquire 
as to who this Pan could be : and the men of letters, of 
whom there were a goodly number at court, were of 
the opinion that it must be that Pan who was the son 
of Penelope and Mercury. Moreover Phillipos had 
among the company present witnesses who had heard 
the story from the old man ^milianus." Translated 
FROM Plutarch^s Cessation of the Oracles^ Chap- 
ter 17. 

Jansenists. 

1585 A.D, Cornelius Jansen, 1638 A.D. 
Bishop of Ypres, Holland. His principal work 
*'Augustinus," based upon a profound study of St. 
Augustine's doctrines of grace, free will and predes- 
tination, gave rise to the doctrine called Jansenism, 
which tends to limit the free will of man and main- 
tains that the grace of salvation is only accorded to 
chosen souls for whom alone Christ died. 

1530 A.D. Jean Bodin, 1596 A.D. 

The celebrated French publicist, ''regarded as the 
father of Political Science in France, and if one except 
Machiavelli, in Europe as well," whose book, The Re- 
public, "made him the Montesquieu of the sixteenth 
century." This learned man believed implicitly in the 
existence of superphysical spirits, and wrote a book 
concerning them entitled ''Demonomanie des Sorciers." 

232 



COMMENTARY CONTINUED. DISCOURSE II. 

This book was inspired by his having been called upon 
to assist at the trial of Jean Hervillier, a native of 
Verbery, near Compiegne, who was burned alive the 
last of April, 1582. 

Moses and Elias Fasted Forty Days. 

Moses. — "And he was there with the Lord forty days 
and forty nights; he did neither eat bread, nor drink 
water. And he wrote upon the tables the words of the 
covenant, the ten commandments." Exodus xxxiv, 28. 

Elias, — ^''And the angel of the Lord came again the 
second time, and touched him, and said. Arise and eat; 
because the journey is too great for thee. And he 
arose, and did eat and drink, and went in the strength 
of that meat forty days and forty nights unto Horeb 
the mount of God." I Kings xix, 7, 8. 

Bacchus and Osiris the Same. 

"Now that Osiris is really the same with Bacchus, 
nobody can be supposed to know better than you, O 
Clea, not only as you are chief of his priestesses at 
Delphi, but moreover as you are initiated, in right of 
both your parents, into the service and religion of 
Osiris — As others, however, may not be so well satis- 
fied in this point; to omit the evidence which may be 
brought in proof of it from those more secret rites 
which are not to be divulged, do not those very cere- 
monies, which the priests perform in public, when 
they carry the Apis on a raft to his funeral, correspond 
entirely with what we see done in the festivals of 

^33 



COMMENTARY CONTINUED. ■ DISCOURSE II. 

Bacchus?. They hang round them the skins of hinds, 
they carry javelins in their hands crowned with ivy, 
make the same sort of howlings, and use the same kind 
of gesticulations as the votaries of Bacchus are wont 
to do, whilst they are celebrating the orgies of their 
God. Hence likewise is it, that so many of the Greeks, 
in their statues of Bacchus, have given him the visage 
of an ooo; that the women of Elis in their prayers to 
him, call upon the God with the ooce's feet to come unto 
them; and that the people of Argos not only give him 
the appellation of Ox-begotten, but likewise invoke him, 
and endeavour to raise him from his watry dwelling 
by the sound of the trumpet, throwing at the same 
time a lamb into the deep, as a kind of fee to the 
porter, who keeps the door of the infernal regions for 
letting him pass : these trumpets are concealed by them 
under boughs of ivy, as Socrates relates in his treatise 
concerning the Delphic Hosii — So again, the histories 
upon which the most solemn feasts of Bacchus, the 
Titania and Nuktelia, are founded, do they not exactly 
correspond with what we are told of the cutting in 
pieces of Osiris, of his rising again, and of his new 
life? Nor does what relates to his burial any way 
contradict this notion; for whilst the Egyptians, as 
has been already observed, show many places as the 
sepulchres of their Osiris, the Delphians pretend that 
the relics of Bacchus are deposited with them, and that 
they lye near the oracle: and in consequence of this 
opinion, the Hosii, or priests appointed for that pui'- 
pose, perform a secret sacrifice in the temple of Apollo, 

234 



COMMENTARY CONTINUED. DISCOURSE II. 

whilst at the same time the ThyadeSj or priestesses of 
Bacchus^ with their hymns endeavour to raise their 
God, whom they at that time distinguish by the name 
of the Winnower, Now that the Greeks themselves 
do not look upon Bacchus as the Lord or President of 
wine only, but of allkind of hxmiidity in general, may 
be sufficiently proved from the testimony of Pindar, 
where he says 'may bountiful Bacchus, the bright glory 
of the year, make all my trees fruitful;' thus likewise 
the votaries of Osiris are expressly forbidden to 
destroy any fruit-tree, or to mar any springs of water. 

"But to resume a while our former argument con- 
cerning the identity of Bacchus and Osiris; as a farther 
proof of this point, we may mention the Ivy, which 
as it is esteemed by the Greeks sacred to Bacchus, so 
is it likewise stiled by the Egyptians, in their language, 
ChenosiriSj that is, as some interpret it, the plant of 
Osiris. In like manner Aristo, who wrote a treatise of 
the Athenian Colonies, tells us, he somewhere met with 
an epistle of Aleooarchus, wherein Bacchus was ex- 
pressly said to have been the son of Isis, and to have 
been named by the Egyptians not Osiris, but Asiris, 
with an A; a word, in the language of that country, 
signifying strong and mighty: and this is farther con- 
firmed by the testimony of Hermaeus, who, in his first 
book concerning the Egyptians, gives us a similar, 
explication of the name of Osiris^ himself. . . , there 



^Compare the Principle of All ThingSj Page 

235 



COMMENTARY CONTINUED. 



DISCOURSE II. 



is no need of any other evidence than that I have for- 
merly made use of, drawn from the similarity, which may 
be observed, between the festivals and sacred rites of 
these two Gods, a proof much more strong and con- 
vincing than any authorities whatever can be." 

Plutarch^s Treatise oe Isis and Osiris^ §35, §37. 
Translated by Samuel Squire, A.M., 1744. 





571 A.D. MUHAMMED. 632 A.D. 

Prophet of God and Bringer of Light to Islam. 

''The word this man spoke has been the life-guid- 
ance now of a hundred-and-eighty miUions of men 
these twelve-hundred years. The himdred-and-eighty 
millions were made by God as well as we. A greater 
number of God's creatures believe in Mahomet's word 
at this hour, than in any other word whatever."^ 

In the Koran, ''the light giving Book," transmitted to 
Muhammed by the Angel Gabriel from the Lord "that 
He may stablish those who have believed, and as guid- 
ance and glad tidings to the Muslims," it is written: 

237 



COMMENTARY CONTINUED. 



DISCOURSE III. 



"It beseemeth not a man, that God should give him 
the Scriptures and the Wisdom, and the gift of proph- 
ecy, and that then he should say to his followers, 'Be ye 
worshippers of me, as well as of God;' but rather, 'Be 
ye perfect in things pertaining to God, since ye know 
the Scriptures, and have studied deep.' God doth not 
command you to take the angels or the prophets as 
lords. 

"Say: We believe in God^ and in what hath been 
SENT DOWN TO TJS^ and what hath been sent down t6 
Abraham, and Ismael, and Isaac, and Jacob, and the 
tribes, and in what was given to Moses^ and Jesus^ 
AND the Prophets^ from their Lord. We make no 
difference between them. And to Him are we re- 
signed (Muslims) ."^ 



^Thomas Carlyle. The Hero as Prophet. Mahomet : Islam. 
London: Chapman and Hall, Limited: Edition 1882: Page 53. 

^The Koran, Sura HI, The Family of Imran. Everyman's Library 
Edition, pages 393-4. 




238 



COMMENTARY CONTINUED. DISCOURSE III. 

King Saul. 

"Now Samuel was dead, and all Israel had lamented 
him, and buried him in Ramah, even in his own city. 
Then said Saul unto his servants. Seek me a woman 
that hath a familiar spirit, that I may go to her, and 
inquire of her. And his servants said to him, Behold, 
there is a woman that hath a familiar spirit at En-dor. 
And Saul disguised himself, and put on other raiment, 
and he went. Then said the woman. Whom shall I 
bring up unto thee? And he said. Bring me up 
Samuel. And Samuel said to Saul, Why hast thou 
disquieted me, to bring me up? And Saul answered, 
I am sore distressed; for the Philistines make war 
against me, and God is departed from me, and answer- 
eth me no more, neither by prophets, nor by dreams: 
therefore I have called thee, that thou mayest make 
known unto me what I shall do. Then said Samuel, 
Wherefore then dost thou ask of me, seeing the Lord 
is departed from thee, and is become thine enemy? 
Moreover the Lord will also deliver Israel with thee into 
the hand of the Philistines: and to-morrow shalt thou 
and thy sons be with me : the Lord also shall deliver the 
host of Israel into the hand of the Philistines." Con- 
densed EROM I Samuel^ xxviii. 

The Oracle of Dodona. 

"They went therefore in their consternation to con- 
sult the Oracle at Dodona; for those who dwell on 
this mainland, as the Aetolians and their neighbors 

239 



COMMENTARY CONTINUED. DISCOURSE III. 

the Acarnanians and Epirots, believe in the oracular 
responses they get from doves and the oak there." 
Pausanias Book vii, Chapter xxi. 

"The Peleae ('doves') at Dodona, also prophesied by- 
divine inspiration." Pausanias^ Book x, Chapter xii. 

Divine Power of Letters. 

The sacred significance of the letters of the Hebrew 
alphabet is paralleled by that attached to those of the 
Sanskrit alphabet as used in the Sacred Writings of 
India. 

"The god said — 'Out of the will-power of the Supreme 
Being there originated a force whose exponents are 
the fifteen letters of the alphabet and from whom the 
universe has subsequently emanated. By worshipping 
that force, O goddess, I have come to know of all 
the knowables and I shall presently discuss the congery 
of Mantras that have arisen out of the five principal 
ones composed of the above said letters. These 
Mantras, O goddess, are the life and soul of all other 
Mantras. They form the back bone as it were, of the 
Vedas,Rik, Sam, Yajur, and the Arthava. The Mantras 
known as the Sadyajatas, etc., are but the different 
combinations of the abovesaid forqis revealed in the 
phonetic energy of the abovesaid five letters (Mantras) . 
Throught them the gods such as Brahma, Vishnu, 
and Rudra, etc., have come into being. They 
are identical with the gods called Isha, Saptashikha, 

240 



COMMENTARY CONTINUED. DISCOURSE III. 

etc. The vowels A.E.I.O.U. are but the five phases 
of the suprem^ godhead (Brahma). . . , Oh Brah- 
man, as fire potentially lying in the bosom of firewood 
remains invisible unless kindled in the proper way, so 
the divine energy ( Shiva- Shakti) lies latent in the body 
of a man quite in the dark about its very existence 
even." ''The Wealth of India/^ Vol. viii, Pae,t I. 
Agni Puranam^ page 498. 

1450 A.D. Celius Rhodiginus, 1525 A.D. 
Louis RiccHiERi Rhodiginus. 

An Italian philologist who made a valuable and ably 
annotated collection of the opinions of the ancient Greek 
and Latin scholars on occult and other subjects. 

Oracle of Celius Rhodiginus. 

Lest any one think that this story ought to be laughed 
at as fabulous, I desire it to be put on record, now at 
this time, and indeed while I am dealing with the mat- 
ter, that there was in my native country a woman of 
humble origin named Jacoba from whose abdomen, I 
myself, yes and numberless others, not only at Rovigo 
but throughout well nigh the whole of Italy, heard 
the voice of an unclean spirit, excessively thin, to be 
sure, but nevertheless when it so desired articulate and 
perfectly intelligible. It would frequently happen that 
men of high position being eager to know the future, 
would send for the ventriloquist, and after having had 
her stripped of all clothing in order that no secret fraud 

241 



COMMENTARY CONTINUED. DISCOURSE III. 

might be concealed, they would watch and listen to her 
with great eagerness. 

Little Cincinnatus was the name of the demon, an 
appellation in which he took great pleasure and to which 
he would immediately reply when called upon. 

If you inquired about matters of the past or present, 
however hidden they might be, he often gave marvel- 
lous answers ; but if you asked about the future he was 
always a hopeless deceiver, sometimes he used to reveal 
his ignorance by a doubtful whispering or more unmis- 
takably by an unintelligible buzzing. Tuanslated 
PKOM LuDOvici CoELii Rhodigini, Lectionum Anti" 
QUARUM LiBRi Triginta. Book viii. Chapter 10, 

Sambethe^ the Daughter of NToah. 

The theologian's opinion that the most ancient of the 
Sibyls was the daughter of Noah is based upon the fol- 
lowing internal evidence of the Sibylline Books. " 'O 
the great Joy that I had when I escap'd the great 
Destruction, when my Husband with me, and his 
Brothers, and Father, and Mother, and their Daughters- 
in-law, suffer'd much by being long toss'd by the 
Flood!' " (Book I.) ^ And: " 'for when the World was 
drowned, and only one Man of worth was left in his 
wooden House, swimming on the Waters with the 
wild and tame Beasts, that the World might replenish 
again by them ; I was his Daughter-in-Law, and of his 
Blood.' " (Book III.)t Sir John Feoyer, Knight^ 
The Sibylline Oracles. London^ 1713. 



^Pages 13, 14. ^Page 85. 

242 



COMMENTARY CONTINUED. DISCOURSE III. 

Justin Martyr^s Statement. 

"Neither will it be difficult for you to learn the true 
religion in some measure from that antient Sybil, who, 
by a very powerful inspiration, instructs you in her 
oracular responses, and which come nearest to the doc- 
trine of the prophets. 

"Of this Sybil it is reported that she was driven out 
of Babylon: that she was the daughter of Berosus who 
wrote the history of the Chaldeans: that by some 
means or other, she came and settled at Cumse in Cam- 
pania, six miles from the hot baths at Baiee, where she 
delivered her oracles. And when we were at Cumas, we 
saw the place, wherein was a prodigious Basilic all cut 
out of one stone, a stupendous and amazing work. Here 
this Sybil gave forth her oracles, as the people, from 
an unquestioned tradition of their forefathers, informed 
us. In the midst of this Basilic were three cisterns hewn 
out of the Basilic itself, in which, being filled with water, 
the Sybil used to bath: then, slipping on her loose garb, 
retired into the inmost recess of the Basilic, which also 
was cut out of the same stone; where sitting on an 
exalted throne, she delivered her oracles. 

"Many have made mention of this Sybil, as of an 
undoubted Oracle, particularly Plato in his Phaedrus: 
for it seems to me that Plato, meeting with her oracles, 
ascribed an inspiration to the author. He saw her pre- 
dictions accomplished, and, struck with admiration, 
in his book to Menon, speaks in praise of the prophetess 

243 



COMMENTARY CONTINUED. DISCOURSE III. 

in this punctilious manner: 'If we rightly account those 
persons divine who are endowed with the gift of proph- 
ecy, are not those also inspired and agitated by a divine 
impulse, and possessed of the God, who declare many 
things about the most weighty affairs very justly, at 
the same time not understanding any of those things 
whereof they can then speak.' 

"It is very clear and evident that Plato in this had 
an eye to the Sybil's verses: for she had not, like the 
poets, a power to revise and correct her own works, 
and thereby adjust them to poetical measures: but she, 
in the very time of her inspiration, finished her proph- 
ecy; and the moment that that inflatus ceased, that 
moment she forgot all she had said; for which reason 
the measures of her verses are not all of them entire. 

"Finally, O Grecians, unless you esteem the deceitful 
representation of the imaginary gods of these men, as 
more precious than your own salvation, hearken, as I 
said before, to what that antient Sybil saith (whose 
books are preserved throughout the world) of those who 
are called gods, for she instructs you, by a powerful 
inspiration, in her oracles that there are no gods, and 
moreover clearly foretold the coming of our Saviour 
Jesus Christ, and all those things which he should per- 
form: for the knowledge of these things will be a 
necessary preparatory induction to the holy scriptures." 
St. Justin, the Philosopher and Martyr, His Ex- 
hortations TO THE Gentiles. Translated from the 
Greek by the Rev, Mr. Thomas Moses, one of the 



244 



COMMENTARY CONTINUED. DISCOURSE III. 

Ministers of St. Paulas Chapel in Aberdeen, 
Aberdeen^ 1757. Extracts pages 58, 59, 61. 

Justin Martyr meets a Master, 

Justin Martyr lived at Neapolis during the reign of 
Marcus Aurelius, and suffered death for the faith of 
his Fathers the Philosophers, about 165 A.D, From 
youth he sought ardently for knowledge of the Truth, 
and in his own writings gives an account of his re- 
ceiving the ''Salutation of the Sages," He states that 
his investigation into the various philosophies of the 
day resulted in conviction that he would find the true 
path to God through Platonism, He therefore gave 
himself up to the rigorous mental discipline and medi- 
tation which that school enjoined upon its neophytes. 
During this period, ''Wishing to be filled with quiet- 
ness and to shun the paths of men, I used to walk by 
myself in a field near the sea. One day an old man 
of gentle and venerable appearance followed me at a 
little distance. I stopped and turning round fixed my 
eyes keenly upon him. 

" 'Dost thou know me?' he asked. 

"I replied that I did not. 

" 'Why then dost thou look so intently at me?' 

" 'Because,' I said, 'I had not expected to see any man 
here.' 

" 'I am anxious,' he replied, 'about some absent mem- 
bers of my family, and I am come to look out whether 
they would come in sight from any quarter,' " 

245 



COMMENTARY CONTINUED. DISCOURSE III. 

A remarkable discussion ensued in which the mes- 
senger of the Sages made plain to Justin the futility 
of an intellectualism unvivified by spirit, such as was 
manifest in the Stoic, Peripatetic, Pythagorean, and 
even Platonic philosophies at that period. At last 
Justin said, as so many other baffled thinkers have done 
before and since, "Whom then, shall a man take as 
his Master, or whence shall he derive any instruction 
if the truth is not with these philosophers?" 

"There once lived men called prophets," answered 
his instructor, "who were anterior to any of those who 
are considered philosophers and who were blessed, just, 
and beloved by God, They were filled with the Divine 
Spirit and foretold future events which are now actu- 
ally taking place. And they alone knew and taught 
the Truth neither regarding nor fearing any man, nor 
being carried away by personal love of glory, but 
declaring only those things which they saw and heard 
when filled with the Divine Spirit. Their writings 
are extant, and whoever reads them will derive much 
instruction about the first principles and the end of 
things, together with all that a philosopher ought to 
know when he believes them. They have not indeed 
used demonstration in their treatises, for they were 
verily as faithful witnesses of the Truth above all de- 
monstration. . . They glorified God, the Father and 
Creator of all things and proclaimed His Son, the 
Christ whom He has sent. Pray therefore above all 
things that the gates of light may be opened to thee, for 

246 



COMMENTARY CONTINUED. DISCOURSE III. 

these things cannot be perceived or understood by all, 
but only by him to whom God and His Christ have 
given understanding." 

"When he had thus spoken he went away; and I 
saw him no more. But straightway a flame was kindled 
in my Soul, and a love of the Prophets and of the 
friends of Christ took possession of me; and revolving 
his words in my mind I found this Philosophy alone to 
be sound and profitable." From ''The Dialogues of 
St, Justin Martyr with Trypho the Jew.^^ §104, 
§109. Translation based upon Edward Backhouse^ 
"Early Church History/^ pages 29-31. 

In the early Christian Church the word Christ was 
used as a synonym for the Solar Principle in man. 
*'But if Christ is in you, though your body must die 
because of sin, yet your Spirit has life because of 
righteousness." Romans viii, 10. 

Temple of Hercules in Armenia. 

''In their march they captured the city of Ninos, 
the most ancient capital of Assyria, and a fortress, his- 
torically famous, as the spot where in the last battle 
between Darius and Alexander the power of Persia fell. 
Gotarzes meantime was offering vows to the local 
divinities on a mountain called Sambulos, with special 
worship of Hercules, who at a stated time bids the 
priests in a dream equip horses for the chase and place 
them near his temple. When the horses have been 
laden with quivers full of arrows, they scour the forest 

247 



COMMENTARY CONTINUED. DISCOURSE III. 

and at length return at night with empty quivers, 
panting violently. Again the god in a vision of the 
night reveals to them the track along which he roamed 
through the woods, and every where slaughtered beasts 
are found." "Annals of Tacitus/' Book xii, §13. 
Church and Brodribb's Translation. 



Plato on Man's Place in Nature. 

"But with respect to the most principal and excel- 
lent species of the soul, we should conceive as follows: 
that divinity assigned this to each of us as a daemon; 
and that it resides in the very summit of the body, 
elevating us from earth to an alliance with theheavens ; 
as we are not terrestial plants, but blossoms of heaven. 
And this indeed is most truly asserted. For from 
whence the first generation of the soul arose, from 
thence a divine nature being suspended from our head 
and root, directs and governs the whole of our corporeal 
frame. In him therefore who vehemently labours to 
satisfy the cravings of desire and ambition, all the con- 
ceptions of his soul must be necessarily mortal; and 
himself as much as possible must become entirely 
mortal, since he leaves nothing unaccomplished which 
tends to increase his perishable part. But it is necessary 

248 



COMMENTARY CONTINUED. DISCOURSE III. 

that he who is sedulously employed in the acquisition 
of knowledge, who is anxious to acquire the wisdom 
of truth, and who employs his most vigorous exertions 
in this one pursuit ; — it is perfectly necessary that such 
a one, if he touches on the truth, should be endued 
with wisdom about immortal and divine concerns; 
and that he should participate of immortality, as far 
as human nature permits, without leaving any part of 
it behind. And besides, as such a one always culti- 
vates that which is divine, and has a daemon most 
excellently adorned residing in his essence, he must be 
happy in the most eminent degree. But the culture of 
all the parts is indeed entirely one, and consists in 
assigning proper nutriment and motion to each. But 
the motions which are allied to the divine part of our 
nature, are the cogitative energies and circulations of 
the universe. These therefore each of us ought to 
pursue; restoring in such a manner those revolutions 
in our head (which have been corrupted by our wan- 
dering about generation), through diligently consider- 
ing the harmonies and circulations of the universe, 
that the intellective power may become assimilated to 
the object of intelligence, according to its ancient 
nature. For when thus assimilated, we shall obtain 
the end of the best life proposed by the gods to men, 
both at present and in all the future circulations of 
time." "The Timaeus of Plato.^^ Translated by 
Thomas Taylor. Pages 550-551, Edition 1793. 



249 



COMMENTARY CONTINUED. DISCOURSE III. 

Sir Thomas Browne on Man's Place in Nature, 

"We are onely that amphibious piece between a 
corporal and spiritual Essence, that middle form that 
links those two together, and makes good the Method 
of God and Nature, that jumps not from extreams, 
but unites the incompatible distances by some middle 
and participating natures. That we are the breath and 
similitude of God, it is indisputable, and upon record 
of Holy Scripture; but to call ourselves a Microcosm, 
or little World, I thought it only a pleasant trope of 
Rhetorick, till my neer judgement and second thoughts 
told me there was a real truth therein. For first we 
are a rude mass, and in the rank of creatures which 
onely are, and have a dull kind of being, not yet privi- 
ledged with life, or preferred to sense or reason; next 
we live the life of Plants, the life of Animals, the life 
of Men, and at last the life of Spirits, running on in 
one mysterious nature those five kinds of existences, 
which comprehend the creatures, not onely of the 
World, but of the Universe. Thus is Man that great 
and true Amphibium, whose nature is disposed to live, 
not onely like other creatures in divers elements, but 
in divided and distinguished worlds: for though there 
be but one to sense, there are two to reason, the one 
visible, the other invisible." Sir Thomas Browne, 
''Religio Medici.'' Everyman's Library Edition^ 
pages 38, 39. 

250 



COMMENTARY CONTINUED. DISCOURSE III. 

CURTIUS RUFUS. 

'*0f the birth of Curtius Rufus, whom some affirm 
to have been the son of a gladiator, I would not pub- 
lish a falsehood, while I shrink from telling the truth. 
On reaching manhood he attached himself to a qusestor 
to whom Africa had been allotted, and was walking 
alone at midday in some unfrequented arcade in the 
town of Adrumetum, when he saw a female figure of 
more than human stature, and heard a voice, 'Thou, 
Rufus, art the man who will one day come into this 
province as proconsul.' Raised high in hope by such a 
presage, he returned to Rome, where, through the 
lavish expenditure of his friends and his own vigorous 
ability, he obtained the qu^estorship, and, subsequently, 
in competition with well-born candidates, the praetor- 
ship, by the vote of the emperor Tiberius, who threw 
a veil over the discredit of his origin, saying, 'Curtius 
Rufus seems to me to be his own ancestor.' After- 
wards, throughout a long old age of surly sycophancy 
to those above him, of arrogance to those beneath him, 
and of moroseness among his equals, he gained the 
high office of the consulship, triumphal distinctions, 
and, at last, the province of Africa. There he died, 
and so fulfilled the presage of his destiny." "Annals 
OF Tacitus/' Book xi, §21. Church and Brodribb's 
Translation. 



251 



COMMENTARY CONTINUED. DISCOURSE III. 

King Rodriguez's Warning, 711 A.D. 

"Now it came to pass that the King Don Rodrigo 
called to mind how he had been required to put a lock 
upon the doors of the house which was in Toledo. And 
after they were unlocked, the king pushed the door 
with his hand, and he went in, and the chief persons 
who were there, with him, and they found a hall made 
in a square, and in it there was a bed richly furnished, 
and there was laid in that bed the statue of a man, 
exceeding great, and armed at all points, and he had 
the one arm stretched out, and a writing in his hand. 
And the king went to him, and took it from his hand, 
and opened it and read it, and it said thus, Audacious 
one, thou who shalt read this writing, mark well what 
thou art, and how great evil through thee shall come 
to pass, for even as Spain was peopled and conquered 
by me, so by thee shall it be depopulated and lost. And 
I say unto thee, that I was Hercules the strong, he 
who conquered the greater part of the world, and all 
Spain; and having seen this they went to behold 
another apartment. He opened the door, and when 
it was opened they found Hebrew, letters which said. 
This house is one of the wonders of Hercules ; and when 
they had read these letters they saw ... a coffer 
of silver, and it was fastened with a lock of mother- 
of-pearl. And the king said, Within this coffer lies 

252 



COMMENTARY CONTINUED DISCOURSE III. 

that which I seek to know, and which Hercules has 
so strongly forbidden to be known. And when the 
lock was broken, and the coffer open, they found 
nothing within, except a white cloth folded between 
two pieces of copper; and he took it and opened it, 
and found Moors pourtrayed therein with turbans, and 
banners in their hands, and with their swords round 
their necks, and their bows behind them at the saddle- 
bow, and over these figures were letters which said, 
When this cloth shall be opened, and these figures 
seen, men apparelled like them shall conquer Spain and 
shall be Lords thereof." Condensed from Southey^s 

TRANSLATION OF '^'^ChEONICA DEL ReY DoN RoDRIGO.^^ 

Part I, Chapters 28-30. 



253 



COMMENTARY CONTINUED. DISCOURSE III.. 

The Inmates of the Cave^ or the Story of the 
Seven Sleepers. 

"Hast thou reflected that the Inmates of The Caye 
and of Al Rakim were one of our wondrous signs? 

"When the youths betook them to the cave they 
said, 'O our Lord! grant us mercy from before thee, 
and order for us our affair aright/ 

"Then struck we upon their ears with deafness in the 
cave for many a year : 

"Then we awaked them that we might know which 
of the two parties could best reckon the space of their 
abiding. 

"We will relate to thee their tale with truth. They 
were youths who had believed in their Lord, and in 
guidance had we increased them; 

"And we had made them stout of heart, when they 
stood up and said, 'Our Lord is Lord of the Heavens 
and of the Earth: we will call on no other God than 
Him; for in that case we had said a thing outrageous. 

" *These our people have taken other gods beside 
Him, though they bring no clear proof for them; but, 
who more iniquitous than he who forgeth a lie of God? 

" 'So when ye shall have separated you from them 
and from that which they worship beside God, then 
betake you to the cave: Your Lord will unfold His 
mercy to you, and will order your aflPairs for you for' 
the best.' 



254 



COMMENTARY CONTINUED. DISCOURSE III. 

"And thou mightest have seen the sun when it arose, 
pass on the right of their cave, and when it set, leave 
them on the left, while they were in its spacious 
chamber. This is one of the signs of God. Guided 
indeed is he whom God guideth; but for him whom 
He misleadeth, thou shalt by no means find a patron, 
director. 

''And thou wouldst have deemed them awake, though 
they were sleeping: and we turned them to the right 
and to the left. And in the entry lay their dog with 
paws outstretched. Hadst thou come suddenly upon 
them, thou wouldst' surely have turned thy back on 
them in flight, and have been filled with fear at them, 

"So we awaked them that they might question one 
another. Said one of them, 'How long have ye tarried 
here?' They said, 'We have tarried a day or part 
of a day.' They said, 'Your Lord knoweth best how 
long ye have tarried: Send now one of you with this 
your coin into, the city, and let him mark who therein 
hath purest food, and from him let him bring you a 
supply: and let him be courteous, and not discover 
you to anyone. 

" 'For they, if they find you out, will stone you or 
turn you back to their faith, and in that case it will 
fare ill with you for ever.' 

"And thus made we their adventure known to their 
fellow citizens^ that they might learn that the promise 
of God is true, and that as to 'the Hour' there is no 



255 



COMMENTARY CONTINUED. DISCOURSE III. 

doubt of its coming. When they disputed among 
themselves concerning what had befallen them, some 
said, 'Build a building over them; their Lord knoweth 
best about them.' Those who prevailed in the matter 
sfiid, 'A place of worship will we surely raise over 
them.' 

*'Some say, 'They were three; their dog the fourth,' 
others say, Tive; their dog the sixth,' guessing at the 
secret; others say, 'Seven; and their dog the eighth.' 
Say: My Lord best knoweth the number: none, save 
a few, shall know them. 

"Therefore be clear in thy discussions about them, . . . 
and when thou hast forgotten, call thy Lord to mind; 
and say, 'Haply my Lord will guide me, that I may 
come near to the truth of this story with correctness.' " 

The Koran, Sura XVIII, The Cave. Every- 
man's Library Edition, pages 181-182. 

INTERPRETATION. 

In sacred writings the acts of the principal characters 
are often symbolic, revealing to the Initiated an inner 
meaning. The Story of the Seven Sleepers is related 
for the purpose of conveying a profound spiritual truth 
to those prepared to receive and make it their own. 
The Inmates of the Cave symbolically represent the 
seven ganglia of the sympathetic nervous system. 

"Hast thou reflected that the Inmates of The Cave 
and of Al Rakim were one of our wondrous signs?" 

Every letter of the word Rakim has a sacred or 

256 



COMMENTARY CONTINUED. DISCOURSE III. 

hidden meaning, the STim of which is equivalent to the 
true meaning of the word : — 

R. External manifestation. 

A. The Divine Principle. 

K. Concavity or turning, f 

I. Extension. 

M. Amplitude or evolution. 

Thus translated and interpreted Rakim is 
seen to be the external manifestation of the 
Divine Principle in man, the focussing cen- 
tres for its extension through evolution, or 
the ganglia of the sympathetic nervous sys- 
tem through which the ^Divine Force passes 
in its external manifestation. 

''When the youths betook them to the cave they 
said, 'O our Lord! grant us mercy from before thee, 
and order for us our affair aright.' Then struck we:|: 
upon their ears mth deafness in the cave for many a 
year:" 

During the passage of the Sun through the 
upper signs of the Zodiac, the centres corre- 
spondent to them in man were in a state of 
activity, but with the descent of the Sun into 
Libra, the sign of the balances, and the 



fThe energised ganglia may be described as concave rotating disks. 
"^Solar Force Defined pages 48, 50, 42. 
i^Angel Gabriel speaking. 



257 



COMMENTARY CONTINUED. DISCOURSE III. 

correspondent descent of the Divine Principle 
into matter and balance of the divine and 
material natures in man, their activity was 
stilled in preparation for the new cycle of 
evolution, The evolution of the animal man 
reached its zenith in the Golden Age and has 
been followed by a gradual decline or som- 
nolence of the masses prior to regeneration 
in the coming spiritual cycle. Thus the state- 
ment is made by St. Paul, *'The first man 
Adam became a living animal {Gen, ii^ 7) ; 
the last Adam is a life-giving spirit."| And 
in the Koran, Sura xcv, The Fig, it is written, 
"Of goodliest fabric we created man, then 
brought him down to be the lowest of the 
low; — save who believe and do the things that 
are right, for theirs shall be a reward that 
faileth not." 

*' 'Then we awaked them that we might know which 
of the two parties could best reckon the space of their 
abiding.' " 

The two parties are the higher and lower 

nature of man.* 

''We will relate to thee their tale with truth. They 
were youtbs who had believed in their Lord, and in 



XlCorinthianSj xv, 45. "'Neiv Testament in Modern Speech.. R. F. 

Weyinouthj D.Lit. 
^"The soul and the mind. The 'sacred war' the greater, is the 

putting down of the mind (resignation to the unknown) in order 

that the soul may he master over it. Islam may he translated, 

resigned to the soul." 

258 



COMMENTARY CONTINUED. DISCOURSE III. 

guidance had we increased them; And we had made 
them stout of heart, when they stood up and said, 
'Our Lord is Lord of the Heavens and of the Earth: 
we will call on no other God than Him; for in that 
case we had said a thing outrageous. These our people 
have taken other gods beside Him, though they bring 
no clear proof for them ; but, who more iniquitous than 
he who forgeth a lie of God?' " 

The enlightened members of the Muham- 
medan faith define Allah (God) as Nature 
the Indefinable. The awakening of the gan- 
glia through the play of Solar Force bears 
witness to man of Allah, Nature, giving him 
a knowledge of the Divine Mystery which 
creeds and theologians oft-times misinterpret. 

'' 'So when ye shall have separated you from them 
and from that which they worship beside God, then 
betake you to the cave: Your Lordf will unfold his 
mercy to you, and will order your affairs for you for 
the best.' " 

The Cave may be said to mean the recesses of 
man's own nature or being. The Cave symbol- 
ises the dormant lower nature which shuts out 
the light of the Sun and its manifestation in 
man prior to Initiation. In many lands and 
ages caves have been the places chosen for the 
performance of the Rites of Initiation. 
"And thou mightest have seen the sun when it arose. 



^The Divine Self. 

259 



COMMENTARY CONTINUED. DISCOURSE III. 

pass on the right of their cave, and when it set, leave 
them on the left, while they were in its spacious chamber. 
This is one of the signs of God." 

Reference is here made to the path of the Sun 
through the signs of the Zodiac and to the 
passage of the Solar Force through the centres 
corresponding to them in man. 

"Guided indeed is he whom God guideth; but for him 
whom He misleadeth, thou shalt by no means find a 
patron, director." 

The statement is made that Allah (God) 
both guides and misleads man. Therefore 
Allah is here acknowledged as the Source of 
both good and evi}, Allah, as the patron and 
director of man, may be said to be Nature's 
Force made manifest in man as the illuminator 
of the mind and giver forth of knowledge. 
Allah as the misleader of man is Nature's 
Force manifesting in man misgoverned by 
the human mind. "Thus (Allah) God mis- 
leadeth whom He will, and whom He will 
doth He guide aright."* Koran^ Sura Ixxiv, 
"The Enwrapped.^" Everyman^'s Library 
Edition^ page 23. 

"And thou wouldst have deemed them awake, though 
they were sleeping:" 

Man believes these ganglia to be awake and 



^Compare Satan Cabalistically Defined, page Ii6. 

260 



COMMENTARY CONTINUED. DISCOURSE III. 

alive while they are stirred by the slow 
moving nerve force, not realising that when 
compared with the augmentation of life 
wherewith the inflowing Solar Force endues 
them, their present atrophied state is sleep 
or death in life. 

''and we turned them to the right and to the left." 
May be interpreted as meaning "and we 
turned them for good and for evil." 

"And in the entry lay their dog with paws out- 
stretched." 

A commentary upon the Koran states of the 
dog that "One of its traditional names is 
Katmir, a word whose letters, it should be 
observed, are with one exception identical 
with Rakim." The added letter T has the 
meaning of sequel or continuation. There- 
fore Katmir, the dog, is seen to be the sequel 
or continuation of the external manifestation 
of the Divine Principle in man, — the body, 
lower nature, emotions and mind which, as it 
were, sleeping, lie across the threshold of man's 
Divine Nature and its evolution. In ancient 
Greece the lower nature and its three aspects 
were in like manner symbolised by a dog, 
Cerberus, a monster with three heads, having 
the tail of a serpent, and said to guard the 
entrance to Hades. 



261 



COMMENTARY CONTINUED. DISCOURSE III. 

"Hadst thou come suddenly upon them, thou wouldst 
surely have turned thy back on them in flight, and have 
been filled with fear at them," 

This is an allusion to the fact that prema- 
ture awakening of these centres in man is 
sometimes fraught with much physical and 
mental suffering. 

"So we awaked them that they might question one 
another." 

The agents of Allah, God manifesting in 
Nature, awaken these ganglia in man and 
establish their natural relationships through 
the medium of the divine or Solar Force. 

"Said one of them, 'How long have ye tarried here?' 
They said, 'We have tarried a day or part of a day.' 
They said, 'Your Lord knoweth best how long ye have 
tarried: Send now one of you with this your coin into 
the city, and let him mark who therein hath purest food, 
and from him let him bring you a supply:' " 

This passage has several meanings, the most 
obvious being that when man consciously 
enters upon the awakening of his centres 
through the right use of Solar Force he should 
send this coin or Force throughout his city 
or system, — and should seek through taking 
only pure materials into the body, pure 

262 



COMMENTARY CONTINUED. DISCOURSE III. 

emotions into the heart, and pure thoughts 
into the mind, to prepare and strengthen them 
to sustain their part in his divine evolution. 

" 'and let him be courteous, and not discover you to 

anyone.' " 

Man should seek in self the knowledge of his 
own evolution. Divinity must be experienced 
and cannot be engrafted. 
" Tor they, if they find you out, will stone you or 

turn you back to their faith, and in that case it will fare 

ill with you forever.' " 

Man through Initiation becomes a law unto 
himself, by virtue of communion with the Lord 
within ; and this experience of truth is superior 
to creeds or faiths which often persecute or 
seek to proseletyse the Lord-enlightened man. 
"And thus made we their adventure known to their 

fellow citizenSj that they might learn that the promise 

of God is true, and that as to 'the Hour' there is no 

doubt of its coming." 

The fellow citizens are the centres of the 
cerebro-spinal system whose awakening reveals 
to man those higher states of conscious- 
ness in which he is able to apprehend the 
Divine or Cosmic Plan and consciously to 
participate in it. 

263 



COMMENTARY CONTINUED. DISCOURSE III. 

"When they disputed among themselves concerning 
what had befallen them, some said, 'Build a building 
over them ; their Lord knoweth best about them.' 
Those who prevailed in the matter said, 'A place of 
worship will we surely raise over them.' " 

The truest form of worship of Allah, God 
manifesting in Nature, is obedience to Its 
Divine Purpose by seeking to further its 
manifestation in self. **The temple of God 
is holy, which temple ye are." St. Paul. 

"Some say, 'They were three; their dog and fourth:' " 

Some say that the Fire, Air, Water and 
Earth bodies of man are signified by the 
Sleepers and their dog. 

"others say, Tive; their dog the sixth,' guessing 
at the secret: others say, 'Seven; their dog the eighth.' 
Say: My Lord best knoweth the number: none, save 
a few, shall know them. Therefore be clear in thy dis- 
cussions about them. . . And when thou hast for- 
gotten, call thy Lord to mind; and say, 'Haply my 
Lord* will guide me, that I may come near to the truth 
of this story with correctness.' " 

May this story bear witness that the Koran 
is a book of great mystery concealing that 
truth which only the pure in heart shall fathom 
and make their own; for Islam and Christi- 
anity received their illumination from the 
same source — Allah, Nature, God. 



^Divine Self. 

264 



COMMENTARY CONTINUED. DISCOURSE III. 

Sleep. 

"In sleep the soul is vigorous, and free from the 
senses, and the obstruction of the cares of the body, 
which lies prostrate and deathlike. . . . when we are 
not asleep, our faculties are employed on the necessary 
affairs of life, and so are hindered from communication 
with the Deity by the bondage of the body. . . . When 
the soul of man is disengaged from corporeal impedi- 
ments, and set at freedom. ... . in sleep. ... it 
beholds those wonders which, when entangled beneath 
the veil of the flesh, it is unable to see," says Cicero in 
his treatise "On Divination."* And this truth regard- 
ing the emergence of the soul from the body during 
sleep, as well as the soul's consequent closer union with 
the Divine Principle, is also set forth in the Koran, 
Sura xxxix. The Troops. "God taketh souls unto Him- 
self at death; and during their sleep those who do not 
die : and He retaineth those on which He hath passed a 
decree of death, but sendeth the others back till a time 
that is fixed. Herein are signs for the reflecting." 

Freed from the bondage of the body and the tram- 
mels of space and time in sleep, the soul desiring light 
is able to seek those great souls and sources ever flooding 
humanity with the out-pourings of divine love and 
wisdom. Thus are the words of Christ fulfilled, "Ask, 
and it shall be given you; seek, and ye shall find; 
knock, and it shall be opened unto you: For every one 



^Chapters It, xlix, IviL 

265 



COMMENTARY CONTINUED. DISCOURSE III. 

that asketh receiveth; and he that seeketh findeth; and 
to him that knocketh it shall be opened."* Whatever 
the limitations of an individual's temporal experience, 
they cannot fetter the immortal spirit and soul, which 
in sleep attain those realms of consciousness whose 
memories, because of the imperfections of the instru- 
ment, may filter but dimly into the waking mind, yet 
inevitably tincture it and the entire life of the man. 

"In a dream, in a vision of the night, when deep 
sleep falleth upon men, in slumberings upon the bed; 

"Then He (God) openeth the ears of men, and 
sealeth their instruction." Job xxxiii, 15, 16. 



*St. Matthew mi, 7. 8. 



266 



1. 




BriLijh Museum 



Photograph, Mansel] &. Co., London. 

Thotmes IIIj shoiuing on the brow the uraeus or Sacred Serpent, 
emblem of the Double Bridle of Leviathan. 
Sec page 2yg. 



COMMENTARY CONTINUED. DISCOURSE IV. 

Behemoth and Leviathan. 

In Athanasius's ''Life of St. Antonj^" at the words, 
"the weapons which are 'in the navel of his belly,' "* 
reference is made to the parallel passage in Job xl, 16, 
where the Lord says of Behemoth, "his force is in the 
navel of his belly," and it is stated that "the descriptions 
of behemoth and leviathan are allegorically referred to 
Satan." Therefore we hope to give some clue to the 
identity of Behemoth and Leviathan, what they are, 
and how they manifest^ 

EHEMOTH, Job xl, 6. "Then answered the 
Lord unto Job out of the whirlwind, and 
said, 

14, "Then will I also confess unto thee 
that thine own right hand can save thee." 
This verse states that man may become his 
own saviour, affording a key to the allegory 
which follows. 

15. "Behold now behemoth, which I made with 
thee;" 

"Behemoth is no doubt an intensive plural 
form, and means 'a colossal beast.' "t Behe- 
moth symbolises the beast in man, the vital 
energy or Solar Force manifesting ungov- 
erned in the lower or animal nature of man. J 




^ Cited page 124. 

iEncyclopoedia Biblica. Edited by the Rev. T. K. 

Cheyne, M.A., D.D,, Vol. L page 519. 
XBehemoth is the Liojij page 160. 

268 



COMMENTARY CONTINUED. DISCOURSE IV. 

f 

"he eateth grass as an ox." 

Grass here signifies the flesh or carnal nature. 
"All flesh is grass." Isaiah xl, 6. The ox is 
an unsexed animal, hence "he eateth grass as 
an ox" is equivalent to saying that Behe- 
moth (the vital energy) can, or was intended 
to, consume the carnal nature of man by mani- 
festing unsexed; for regeneration as opposed 
to ungovemed sex expression or generation. 

16. "Lo now, his strength is in his loins," 

Loins in Hebrew as in Greek is used as a 
euphemism for the organs of generation. 
During the present cycle of evolution the 
strength or power of the Solar Force* is 
manifesting in sex expression. 

"and his force is in the navel of his belly." 

"The shining vital energy which is the mani- 
festation of life ... is sleeping like a serpent, 
having three and a half coils." § The first 
stirring or uncoiling of this force prior to 
its passage through and energising of the 
ganglia of the sympathetic system manifests 
in the abdomen in the region of the navel. 
In chapter xxxii, 18, 19; 8, of the Book of 
Job, the Initiate Elihu describes this stirring 



*Solar Force Defined, pages 48, 50 and 42. 
%Lalita Sahasranama with Bhaskararayas Commentary* 
Translated into English by R, A. Sastri, page 75. 

269 



COMMENTARY CONTINUED. DISCOURSE IV. 

of the vital energy or Solar Force when 
speaking under divine inspiration, "the spirit 
of my belly constraineth me, Behold, my 
belly is as wine which hath no vent ; it is ready 
to burst like new bottles. I will speak, that 
I may be refreshed, but there is a spirit in 
man: and the inspiration of the Almighty 
giveth them understanding." 

18. "His bones are pipes of copper; his bones are 
like tubes of iron."t 

The bones of Behemoth are the net work of 
nerves which are the channels of the Solar 
Force. Prior to Initiation these nerves are 
in the atrophied or, relatively speaking, 
hardened state here typified as copper and 
iron. In Sanskrit writings these channels 
are similarly termed pipes or tubes (nadis). 
The Uttara Gita states that these nadis "are 
like pipes, are hollow and in this space there 
exists a certain substance, like oil, in which 
the Chaitanya (Divine Energy)* reflects."§ 
In the fourth chapter of Zechariah the word 
"pipes" is used in this sense. "And I said, 
I have looked, and behold a candlestick (the 
spine) all of gold, with a bowl upon the top 



^Jewish School and Family Bible, Vol. iVj Job xl, i8. 

^Solar Force. 

%Page 27, D. K, Laheris Translation, 



270 



COMMENTARY CONTINUED. DISCOURSE IV. 

of it, ("The golden bowl is the brain,"t or 
accurately speaking the medulla oblongata 
which is a reservoir of vital force,) and his 
seven lamps thereon, ( the seven principal 
ganglia), and seven pipes to the seven lamps." 
"And I answered again, and said unto him, 
What be these two olive branches which 
through the two golden pipes empty the 
golden oil" (namely the nerve fluid in which 
the radiance of the Solar Force is reflected 
or manifested). Zechariah iv, 2, 12. 

19. "He is chief of the ways of God: he that made 
him can make his sword to approach unto him." 

Behemoth is the chief manifestation to man 
of Nature, God. The God in man can 
govern Behemoth. The sword is the symbol 
of authority, of government and of the Great 
Law of Nature, God. 

20. "Surely the mountains bring him forth food." 

In sacred writings the word 'mountain' is 
often used to signify those higher levels of 
consciousness wherein the Seeker attains to 
communion with God, and the Divine Self 
is able to instruct the man through the instru- 
ment of the mind. Thus Moses went up into 
the mount to receive the Law: and Isaiah 
foretells that spiritual enlightenment which is 



"fRoyal Masonic Cyclopoedia, page 675. 
271 



COMMENTARY CONTINUED. DISCOURSE IV. 

the destiny of the race in these words, "And 
in this mountain (the higher consciousness) 
shall the Lord of hosts make unto all people 
a feast, — And he will destroy in this 
mountain the face of the covering cast over 
all people, and the vail (of forgetfulness) that 
is spread over all nations. And it shall be 
said in that day, Lo, this is our God; we 
have waited for him, and he will save us: 
For in this mountain shall the hand of the 
Lord rest."* The Divine Principle mani- 
festing in the higher consciousness of man shall 
bring him into harmony with the Law of 
Nature, God. 

20, "where all the beasts of the field play." 

Presumably a reference to those streams of 
consciousness or Divine Force playing through 
the signs of the Zodiac known as the ram, 
bull, and goat — of which the spirit of man 
when functioning in the mountain or higher 
states of consciousness is aware, and from 
which he can gain knowledge of the govern- 
ment of Behemoth. 

23. "he trusteth that he can draw up Jordan (salva- 
tion) into his mouth." 

Behemoth, the Solar Force manifesting in 
lower nature of man trusteth that it can, 



^Extracts, Isaiah, xxv, 6, J, g, lO. 



272 



COMMENTARY CONTINUED. DISCOURSE IV. 

through upward direction, approach and 
quicken the Solar Principle in man and 
through the evolution of man's divine nature 
achieve his salvation. 

24. ''He taketh it with his eyes:" 

The eyes of Behemoth are the seven principal 
ganglia of the sympathetic nervous system. 
"Those seven; they are the eyes of the Lord," 
Zechariahj iv^ 10. Man works out his own 
salvation through the awakening of these 
centres. 

24. "his nose pierceth through snares." 

Already the Solar Force seeks to manifest in 
upward direction for the regeneration of man 
and the race, though ensnared by the baser 
inclinations and ignorance. 



273 



COMMENTARY CONTINUED. 



DISCOURSE IV. 




EviATHAN. Job xl, 1. "Canst thou draw out 
leviathan with an hook?" 
The word Leviathan in Hebrew is made 
up of two roots, Levi and Than. "ThN, 
Than, which is the root of Serpent or 
Dragon/ Than will be the symbol of trans- 
gression, but a symbol also of influence and 
of power."^ since the root meaning of Than 
is serpent, Leviathan means literally the 
Than or serpent of Levi. Of this word 
Levi, "The root, we may suppose, describes 
the coils of the serpent, perhaps the metallic 
gleam of its scales."^ For Levi was the ser- 
pent tribe, bred for generations to the knowl- 
edge and control of the World Serpent, 
Solar Force.* Leviathan or the Serpent of 
Levi signifies the Solar Force governed and 
directed upward through the spine by the 
priests of the tribe of Levi for regenera- 
tion, the upbuilding of the deathless Solar 
Body.t Accurately speaking, Leviathan is 
the Solar Force manifesting in the cerebro- 
spinal nervous system after its passage 
through the ganglia of the sympathetic 
system. 



^Kabbala Denudata. The Kabbalah Unveiled by Simeon 
Ben Jochai. Translated by S. L. MacGregor Mathers. 
Page 237. ''The same. Extracts, page 152. 'Skipwith in 
Jewish Quarterly Review, Vol. xi, page 264. 

^Solar Force Defined, pages 48, 50, 42. 
fThe Solar Body is the Spiritual Body. 



274 



COMMENTARY CONTINUED. DISCOURSE IV. 

5. "or his tongue with a cord which thou lettest 
down?" 

substantiates this statement. For it is only 
after the upward passage of the Solar Force 
through the spine that the tongue of Levia- 
than can be drawn out. When the Solar 
Force is directed upward it passes through 
an opening in the top of the head called by 
the Brahmins the "door of Brahma," and by 
the first Christians the "door of Jesus," 
and is visible to the seer as a tongue of 
brilliant flame. 

The following verses make reference to the 
various temptations which beset Job, the over- 
coming of which rnark different degrees in 
his Initiation. 

3. "Will he make many supplications unto thee? 
will he speak soft words unto thee?" 

Will you even now be tempted to misapply 
this force? The current would descend if 
possible, for it becomes either a regenerator 
or a destroyer, intensifying the lower nature. 

5. "or wilt thou bind him for thy maidens?" 

Until a man is able so to govern his lower 
nature, mind, and body as to express his 
higher or Divine Self in sex relationship, he 
has not passed that stage in the evolution of 
his Godhood typified in ancient myths as 

275 



COMMENTARY CONTINUED. DISCOURSE IV. 

the slaying of the lion or dragon.* Samson 
slew the lion after his lower nature had been 
roused by his love for a daughter of the 
Philistines. And Hercules overcame the 
Nemean lion after the fifty daughters of King 
Thespius had been given him as wives. This 
verse alludes to a definite degree of Initiation, 
an experience wherein the passions are over- 
come by a manifestation of the God in man. 



*"^//(3z7 dragouj lion dynamic by nature and first principle 

of fire!" Translated from Dr. Carl Wessely, 

■ Griechische Zauber Papyrus. 1888, Page 68, line 939. 

6. "shall they part him among the merchants?" 

Will you sell the superhuman powers where- 
with the God in self endows you for personal 
advantage or money? 

7. "Wilt thou fill . . . the cabin of fishes with 
his head?"^ 

The word ''Dag" or "the Fish" is frequently 
used in the Talmud for the Messiah or 
regenerative spiritual force. When man 
becomes his own saviour this force passes 
upward to the brain, where its currents unite 
for the perfecting of the Solar or spiritual 
body. The cabin of fishes would seem to 



^Translation of St. Gregory the Great. Morals on the 
Book of Job. J^olume iii_, Pt. ii, page 590. Pusey 
Library of the Fathers. 

276 



COMMENTARY CONTINUED. DISCOURSE IV. 

designate the skill containing the brain where 
the currents of the Solar Force focus for 
regeneration. Thus "there is no head above 
the head of a serpent."* Ecclesiasticus, 25, 15. 
Will you be able to fill the reservoir of re- 
generative force situated in the brain? is the 
meaning of this verse. 

8. "Lay thine hand upon him, remember the battle, 
do no more." 

These words indicate that Leviathan is a 
conquered or governed force; indeed, Levi- 
athan is Behemoth governed and augmented. 
The battle or test referred to is supreme and 
terrible. Plato says in the Phaedrus, "But 
whenever one who is fresh from those 
mysteries" beholds beauty of face and form 
"he first of all feels a shuddering chill, and 
there creep over him some of those terrors 
that assailed him in that dire struggle." In 
the elder Edda, that voice of the ancient 
religions of the north, this degree of Initiation 
is described as follows: "Comes forth the 
glorious offspring of Earth, Thor, to strive 
with the glistening Serpent. . . . Lone 
Serpent-slayer, and Shield of Men, he baited 
his hook with the head of the ox, and he whom 
the gods hate gaped thereat, the Girdle lying 



^The Serpent is the Solar Force, Compare page 42. 

277 



COMMENTARY CONTINUED. DISCOURSE IV. 

all lands beneath. Then Thor drew might- 
ily — swift in his doing — the poison-glistening 
snake to the side. His hammer he lifted 
and struck from on high the fearful head, . . . 
Moaned the wild monster, the rocks all 
rumbled, the ancient earth shrank into 
itself. . . . Then sank the serpent down 
in the deep." 

The Eldek or Poetic Edda. Olive Bray^s 
Translation, pages 295, 121. The Lay oe 
Hymir. Prophecy oe World Peace erom 
THE Elder Edda, page 319, Commentary 
Concluded. 

10. "None is so fierce that dare stir him up: who 
then is able to stand before me?" 

None is so fierce that dare stir him up: — 
meaning Leviathan or the Solar Force 
governed, — ^who then is able to stand before 
me, the Architect of the Universe, and before 
my manifestation the Super Solar Force? 

11. "Who hath prevented me, that I should repay 
him?" 

Repay is here used in the Hebrew with the 
sense of "give an equivalent for." What has 
prevented the substitution of the Super Solar 
Force for the Solar Force of immortality 
for mortality? 

278 



COMMENTARY CONTINUED. DISCOURSE IV. 

PART II. 

At this point the allegory changes in character. 
Hitherto Leviathan or the Illuminative Force has been 
described figuratively and somewhat ambiguously. 
Henceforward the writer intends to make a more ex- 
plicit and unmistakeable revelation of his meaning. 

12. "I will not conceal his parts, nor his power, nor 
his comely proportion." 

13. ''Who can strip off his outer garment?" 

The outer garment of Leviathan is the voltage 
of Solar Force manifesting in the sympathetic 
nervous system. Who can replace this by the 
voltage necessary to open and perfect the 
centres of the cerebro-spinal system? 

13. "or who can come to him with his double bridle?" 
After passing through the centres of the 
sympathetic nervous system, the positive and 
negative currents of Solar Force meet in the 
forehead where, as it were, their balance regis- 
ters; so that at this degree of evolution the 
Initiate can sense whether .the balance is 
perfect, or whether positive or, negative current 
predominates. This power to sense and govern 
the currents is here called the double bridle 
of Leviathan, t And the Adept Kings of 



"^Compare Illustration, page 267. 
279 



COMMENTARY CONTINUED. DISCOURSE IV. 

Egypt bore upon their foreheads the uraeus, 
or sacred serpent, emblem of this bridle, to 
signify that they had achieved this power. 
Hence, ''The Chaldee Paraphrase under- 
stands 'leviathan that piercing serpent' to refer 
to Pharaoh." {Isaiah ococvii, 1). Leviathan is 
also thought to personify the King of Egypt 
in Psalm Ixxiv, 14, "Thou brakest the heads 
of leviathan in pieces, and gavest him to be 
meat to the people inhabiting the wilderness," 
meaning that Moses transmitted as meat to 
the children of Israel knowledge of the Serpent 
Fire or Solar Force, hitherto the prerogative 
of Egypt's Adept Kings and their priests. 

15. "His scales are liis pride, shut up together as 
with a close seal." 

The word translated scales has the literal 
meaning in Hebrew of "strong pieces of 
shields," and is used to designate the ganglia 
which "are shut up together as with a close 
seal" prior to Initiation. The word seal is 
used similarly in the Apocalypse when St. 
John says of the seven principal ganglia of 
the sympathetic system, "I saw when the 
Lamb (the immortal mind) opened one of the 
seven seals." Revelation vi, 1. 

18. "By his neesings a light doth shine." 

The neesings of Leviathan characterise what 

280 



COMMENTARY CONTINUED. DISCOURSE IV. 

may be described as the whisking of the Solar 
Force through and about the Initiate which 
at every pronounced increase of voltage 
causes greater illumination, to the seer, actually 
visible as light. See Frontispiece. 

21 ''His breath Icindleth coals." 

The Divine Energy or Fire* enkindles the 
ganglia. Or this verse may be taken literally, 
for when the Solar Force has reached and 
energised a certain ganglion the Initiate is 
able to enkindle substances by directing the 
Solar Force upon them through the medium 
of the breath, 

22. ''and sorrow is turned into joy before him." 

The suffering experienced in the physical 
body during the period when the centres are 
energised is transmuted into the joy of divine 
realisation, 

27. "He esteemeth iron as straw, and brass as rotten 
wood." 

This is an allusion to xl, 18, the "pipes of 
copper and tubes of iron," or the nervous 
systems, channels of the Divine Energy which 
adapt themselves for the conveyance of 
this Force. 

33. "Upon earth there is not his like, who is made 
without fear." 



*Solar Force. 

281 



COMMENTARY CONTINUED. DISCOURSE IV. 

Literally to "those who behave themselves 
without fear," who can fearlessly govern 
Leviathan, 

Job xlii, 1. ''Then Job answered the Lord, and said, 

2. "I know that thou canst do everything, and that 
no thought of thine can be hindered."* 

Job after his Illumination recognises and is 
non-resistant to the Law of Nature, God, 
which wills obedience from all things. 



'^Literal translation. 

The Holy Language described by Emmanuel 
swedenborg. 

"The most ancient manner of writing was that of 
representing things by persons, and by words, by which 
was understood something altogether different from 
what was expressed. In such manner, indeed, that 
nothing was literally true just as it was written, but 
under these narratives something allegorical was 
understood. Thus they set forth the various affections 
under the forms of gods and goddesses, to which the 
heathen nations afterwards instituted Divine worship; 
which may be known to every scholar, since such 
ancient books are still extant. This method of writing 
they derived from the most ancient people, who lived 
before the flood, and who represented to themselves 
things heavenly and Divine, by such as are visible on 
the earth and in the world, and thus filled their minds 
and souls with joyous and delightful perceptions. The 

282 



COMMENTARY CONTINUED. DISCOURSE IV. 

most ancient people, as they had communication with 
spirits and angels, had no other speech than this, which 
was full of representatives, and in every expression of 
which there was a Spiritual sense. ... Hence it may 
appear how far man afterwards removed himself from 
heaven: when, at this day, he does not even know that 
there is in the Word anything else than what appears 
in the letter, not even that there is a spiritual sense; 
and whatever is mentioned beyond the sense of the 
letter is called mystical, and rejected on that account. 
Hence also it is that communication with heaven is 
at this day intercepted, insomuch that few believe there 
is any heaven, and, what is surprising, much fewer 
amongst the learned and erudite than amongst the 
simple." Arcana Coelestia^ TRANSLAxioisr of the 
Countess of Caithness in "The Mystery of the 
Ages/' pages 488-9. 

Samson. 

Of *'these marvellous men filled with strength" was 
Samson. Concerning his mother, the wife of Manoah, 
of Zorah, of the family of the Danites, we read the 
following in the Book of Judges, xiii, verses 6, 7, and 
24. "Then the woman came and told her husband, 
saying, A man of God came vmto me, and his counte- 
nance was like the countenance of an angel of God, 
very terrible: but I asked him not whence he was, 
neither told he me his name : But he said to me, Behold, 
thou shalt conceive, and bear a son; and now drink no 
wine nor strong drink, neither eat any unclean thing: 

283 



COMMENTARY CONTINUED. DISCOURSE IV. 

for the child shall be a Nazarite to God from the 
womb to the day of his death." "And the woman bare 
a son, and called his name Samson" — which is to say, 
"Serving like the Sun." 

Moses an Initiate. 

No less an authority than St. Paul, himself an 
Initiate, declares that "Moses was learned in all the wis- 
dom of the Egyptians." {jicts vii,, 22) . The Greek word 
Sophia (Wisdom) has the same root and cabalistically 
the same number (780) as the Greek word Ophis 
(Serpent), and ofter signifies Wisdom of the Serpent, 
Solar Force, and is here used by St. Paul in this sense. 
We must, therefore, conclude that Moses was an Initi- 
ate, which conclusion is confirmed by Manetho, "high 
priest and scribe of the sacred adyta in Egypt and a 
citizen of Heliopolis" in the reign of Ptolemy, who 
makes the following statement, "It is said also that the 
priest, who ordained their polity and laws, was by birth 
of Heliopolis, and his name Osarsiph, from Osiris the 
god of Heliopolis: but that when he went over to 
these people his name was changed, and he was called 
Moyses."t In the Egyptian language the word Moses 
is spelled MSS, and means child, which word is not 
infrequently used in sacred writings with the meaning 
of Child of God or Initiate.* Accurately speaking, 
Moses is neither a surname nor a patronymic, but a 



t/. P. Cory, "Ancient Fragments'' Page i8i. 
^Compare Isaiah Ixv., 20, Luke xviii., IJ. 

284 



COMMENTARY CONTINUED. DISCOURSE IV. 

title bestowed upon the leader of Israel by his follpwers 
in recognition of his God-enlightenment or Initiation. 
Thus we preceive Moses to have been an Initiate and 
a priest of Osiris, as well as the servant of Jehovah, and 
a channel through which the esoteric teachings of 
Egypt flowed into the Jewish, Christian and Muham- 
medan religions, moulding their inner Truth in its own 
likeness. ''That which is called the Christian Religion 
e^^isted among the ancients, and never did not exist, 
from the beginning of the race until Christ came in 
the flesh, at which time the true religion which already 
existed began to be called Christianity." {St, 
Augustine) , 

The Brazen Serpent. 

In sacred writings letters not only have hidden 
meanings but numerical values as well. And the key 
to many sacred allegories is concealed in the numbers 
represented by the words used. Thus we find a clue 
to the meaning of the story of the Brazen Serpent in 
the fact that, according to the Rabbis, the number of 
the word Messiah and of the Hebrew word for serpent 
are identical, being 358. 

Book of Numbers, chapter xxi, verses 5-9, 

5. "And the people spake against God, and against 
Moses, Wherefore have ye brought us up out of 
Egypt to die in the wilderness? for there is no bread, 
neither is there any water; and our soul loatheth this 
light bread." In this verse the children of Israel are 

285 



COMMENTARY CONTINUED. DISCOURSE IV. 

portrayed as turning from divine direction and giving 
way to the desires of the carnal nature. 

6. "And the Lord sent fiery serpents among the 
people." "The Hebrew word here used for serpent is 
Saraph, which properly signifies to bum,"* and may be 
literally translated as Serpent Fire, Solar Force. And 
the Lord sent the Serpent Fire among the people, and 
because they had given way to their lower natures, 
the manifestations of this Force "bit (burned) the 
people, and much people of Israel died." 

7. "Therefore the people came to Moses, and said, 
We have sinned, for we have spoken against the Lord, 
and against thee; pray unto the Lord, that he take 
away the serpents from us. And Moses prayed for 
the people. 

8. "And the Lord said unto Moses, Make thee a 
fiery serpent, and set it upon a pole : and it shall come 
to pass, that every one that is bitten, when he looketh 
upon it shall live." This verse states plainly that 
Moses was directed to place before his followers the 
image of the serpent lifted up, or directed upward 
upon a pole, that "those who were bitten," those in 
whom the Serpent Fire was manifesting ungoverned 
to their destruction, might have knowledge of its up- 
ward direction, govern it, be regenerated and live. 

9. "And Moses made a serpent of brass, and put it 
upon a pole, and it came to pass, that if a serpent had 



^Crudens Concordance, ^age 628, Ed. l855- 

286 



COMMENTARY CONTINUED. DISCOURSE IV. 

bitten any man, when he beheld the serpent of brass, he 
lived," In the Gospel of St. John,§ iii, 14, we read, 
"and just as Moses lifted high the serpent in the Desert, 
so must the Son of Man be lifted up in order that 
every one who trusts in him may have the Life of the 
Ages" (literally of the Solar Force) .f This verse 
intimates that the serpent and the Son of Man* or 
Messiah are manifestations of the same Divine Force, 
a fact which their identity of numerical value indicates 
and which Masonry confirms, ''In the Templar and 
Philosophical degrees, the serpent is an emblem of 
Christ." The Royal Masonic Cyclopcedia, page 663. 



^New Testament in Modern Speech, 

fCompare Saint Paul an Initiate, Page 213 Commentary Continued. 

^Christ J compare Page 247, line 16. 



Book of the Wars of the Lord. 

"Wherefore it is said in the book of the Wars of 
the Lord, What he did in the Red Sea, and in the 
brooks of Arnon." Numbers xxi, 14. 

This is the only laiown reference to his work extant. 
From its title, Hebrew scholars conclude that the Book 
of the Wars of the Lord contained songs celebrating 
the victories of the Israelites under the leadership of 
JHWH. Modern critics regard Numbers xxi, verses 
17-18, 27, and following, as extracts from this book. 

287 



COMMENTARY CONTINUED. DISCOURSE IV. 

No AH J Vesta and Egeria. 

Among all races there exists the tradition of a great 
flood. And in the more evolved civilisations and 
religions a profound allegory has been framed upon 
this circumstance, the mystery of which is somewhat 
illuminated by the Comte's pleasantries. Since Oro- 
masis is the Sun behind the Sun,t and since Vesta is 
the Essence of all things,* to state that Vesta is the 
bride of Oromasis is equivalent to saying that Vesta 
is the feminine or negative aspect of Primordial Force 
or Fire. Thus Noah is seen to symbolise the spiritual 
evolution of man in relation to this Divine Force in its 
positive and negative aspects, union of which generates 
the Solar consciousness on earth, and in man when 
non-resistant to the divine will. Zoroaster and Egeria 
typify supreme manifestations of this Force. 



"ISee pages 142, 88, 26. 
""Plato, The Cratylus. 



COMMENTARY CONTINUED., DISCOURSE IV. 

Prince de Mirande and the Cabala. 
GiovANi Francesco Pico della Mirandola^ 

1463 A.D.— 1494. A.D. 

In the year 1486, this celebrated Italian Philosopher 
fell in with an impostor who showed him sixty Hebrew 
Codices and persuaded him that they had been com- 
piled by order of Esdra, and contained the most 
recondite mysteries of religion and philosophy. In 
his "Apologia," the Prince de Mirande writes, "When 
I had bought these books at no moderate price, and 
had read them with utmost diligence and with inde- 
fatigable toil, I saw in them as God is my witness not 
so much Mosaic as Christian religion." 

Japket. 

The Comte's identification of Zoroaster with Japhet 
is merely a manner of stating that these names repre- 
sent equivalent manifestations of the same Divine 
Force. In Masonry the Cabalistic tradition as to this 
Force has been maintained. When the order of Knights 
Templar was founded, supposedly by Hugh, Godfrey 
and others, their leader was in reality a Master whose 
true name and identity remained unknown, — in rever- 
ent memory of whom, as the source from which they 
received their instruction, they erected in the seven 
towered walls of their cities of refuge, one tower higher 
than the rest, and facing towards the East, which they 
called the tower of Japhet 

289 



COMMENTARY CONTINUED. DISCOURSE IV. 

Zoroaster. 

" 'The sun is sometimes called in Persian Zartushti 
or tasht-i-zeVj the golden orb (zer, gold; tasht, a disk). 
And in honour of the sun, I conceive, was named the 
celebrated philosopher Zerdusht, whom the Greeks 
have called Zoroaster^ retaining the first part of his 
name, but altering the second into ^Aarpov^ equivalent 
in their language to the Persian tashtj an orb or disk.' 
It may be added, that the first Zoroaster was evidently 
mythical (probably a mere name for the sun himself)." 

The Journal oe the Royal Asiatic Society oe 
Great Britain and Ireland. New Series^ Vol. iii, 
Part I, 1867, pages 10, 11. Contributions towards 
A Glossary oe the Assyrian Language by H. F. 
Talbot, 

Nymph of Stauffenberg. 
Now we will add a true story concerning a Nymph 
of Stauffenberg. She was of marked beauty and took 
her seat by the roadside waiting for the master whom 
she had chosen for herself. These things, it is true, 
are thought by some theologians to be mere mockeries 
and trickeries of the Devil — not however by true theo- 
logians. What can be more important in the Scriptures 
than to neglect nothing, to weigh everything honestly 
and faithfully, to digest with a sober and attentive 
judgement, to scrutinise everything everywhere with 
accuracy, and to despise nothing unknown. Whence 
it is clear that these persons lightly and supinely pass 
over these things, being ignorant of the truth, and 
pleading detersions of the Devil though the Devil 

290 



COMMENTARY CONTINUED. DISCOURSE IV. 

himself is not known to them. It should be reflected 
that such marvels are permitted by God to the end 
that we may not all of us marry and live with Nymphs, 
but only one here and one there, so that the wonderful 
works of God among his creatures may be revealed 
and a surer knowledge of them spread abroad. Had 
these been the works of the Devil, doubtless they had 
dieserved contempt. But they are not. The Devil 
cannot do such things, but only God. But let us return 
to our story. This Nymph has been a Water Nymph, 
and had married this citizen of Stauffenberg already 
mentioned. . . . Many other events of like nature 
have occurred, but by an evil example are passed over 
with contempt. From which the signal folly of men 
is abundantly clear. Paracelsi Liber de Nymphis, 
ETC., Tractatus iv. Translated from the Latin edition 
of the works of Paracelsus. Published at Geneva in 
1658. Vol. a. 

Magdalen or the Cross. 

''The mention of these Nunnes puts me in mind of 
that famous story in Wierus of Magdalena Crucia, 
first a Nunne, and then an Abbatesse of a Nunnery in 
Corduba in Spain. Those things which were miracu- 
lous in her were these; that she could tell allmost at 
any distance how the affairs of the world went, what 
consultations or transactions there were in all the 
nations of Christendome, from whence she got to her- 
self the reputation of a very Holy woman and a great 
Prophetesse. But other things came to pass by her, 

291 



COMMENTARY CONTINUED. DISCOURSE IV. 

or for her sake, no lesse strange and miraculous; as 
that at the celebrating of the Holy Eucharist, the 
Priest should allwayes want one of his round wafers, 
which was secretly conveyed to Magdalen, by the 
administration of Angells, as was supposed, and shee 
receiving of it into her mouth ate it, in the view of the 
people, to their great astonishment and high reverence 
of the Saint. At the elevation of the Host Magdalen 
being near at hand, but yet a wall betwixt, that the 
wall was conceived to open and to exhibite Magdalen 
to the view of them in the chappell, and that thus she 
partaked of the consecrated bread. When this Abbat- 
esse came into the chappell herself upon some speciall 
day, that she would set off the solemnity of the day 
by some notable and conspicuous miracle: For she 
would sometimes be lifted up above the ground three 
or foure cubits high; other sometimes bearing the 
Image of Christ in her armes, weeping savourly, she 
would make her haire to increase to that length and 
largenesse that it would come to her heels, and cover 
her all over and the Image of Christ in her armes, 
which anon notwithstanding would shrink tip again 
to its usuall size." Dr. Henry More the Platonist, 
Fellow or Christ College, Cambridge. "An Anti- 
dote AGAINST Atheism.^' Edition 1653, pages 117-18. 

Cassiodorus Renius or Reyna, 

1520-30 A.D.— 1594 A.D. 

Was born at Seville in Spain. His chief work was 
a scholarly translation of the Old and New Testaments 

292 



COMMENTARY CONTINUED. DISCOURSE IV. 

into Spanish. His defence of Magdalen of the Cross 
occurs in a rare treatise on the fourth chapter of St. 
Matthew, ''de periculis piorum ministrorum verbi in 
tempore cavendis," published with his "Evangelium 
Joannis" in 1573 at Frankfurt, where he lived for some 
years prior to his death. 

Gertrude^ Nun of the Monastery of Nazareth 
IN the Diocese of Cologne. 

Now this evil had begun with a certain Gertrude 
who had been shut up in the monastery at the age of 
fourteen. . . . Moreover, I found out that the said 
girl had written to her lover outrageous letters, which 
were later discovered during the course of the investi- 
gation made by me in the same college on 25th May, 
A.D, 1565, in the presence of that man of eminent 
nobility and wisdom Constantine of Lyskerk, a most 
worthy magistrate, of John Altena formerly Dean of 
Cleves, of John Echte a most accomplished physician, 
and of my son Henry, doctor of philosophy and medi- 
cine; that these letters, however, were produced by 
her while possessed of the devil and not in her sound 
senses is open to no reasonable doubt. Translated 

FROM '^'^JOANNIS WiERI OpERA OmNIA/^ AMSTERDAM^ 

1660, PAGE 305. 

Romulus. 

Birth. — "But, in my opinion, the origin of so great 
a city, and the establishment of an empire next in 
power to that of the gods, was due to the Fates. The 
vestal Rhea, being deflowered by force, when she had 

293 



COMMENTARY CONTINl)ED. DISCOURSE IV. 

brought forth twins, declares Mars to be the father." 
Titus Livy^ History of Rome. Book: I, Chapter iv. 

Translation. — *'0n the nones of Quinctilis or on 
the Quirinalia, as the king was reviewing his people, 
the Sun withdrew its light; and while the earth lay in 
darkness. Mars descended in a hurricane and tempest, 
and bore away his perfected son in a fiery chariot to 
heaven." B. G. Niebuhr^ The History of Rome^ 
Translated by J. C. Hare, M.A., and C. Thirl- 
wALLj M.A., Vol. i, page 197. 

Seryius Tullius. 

"The birth of Servius Tullius was as marvellous as 
it was humble. Ocrisia, a handmaid of the queen, 
and one of the captives taken at Corniculum, when 
bringing some cakes as an offering to the household 
genius, saw an apparition of the god in the fire on 
the hearth: Tanaquil commanded her to array herself 
as a bride and shut herself up in the chapel. She 
became pregnant by a god: many Romans called the 
household genius the father of Servius, others Vulcan 
(God of Fire)." B. G. Niebuhr, History of Rome,. 
Volume i, page 311. 

"At that time, a prodigy occurred in the palace,, 
wonderful both in its appearance and in its result. 
They relate, that the head of a boy, called Servius; 
Tullius, as he lay fast asleep, blazed with fire in the 
sight of many persons. That by the very great noise 
made at so miraculous a phenomenon, the royal family 

294 



COMMENTARY CONTINUED. DISCOURSE IV. 

were awakened; and when one of the servants was 
bringing water to extinguish the flame, that he was 
kept back by the queen, and after the confusion was 
over, that she forbade the boy to be disturbed till he 
should awake of his own accord. As soon as he awoke 
the flame disappeared. Then Tanaquil, taking her 
husband into a private place, said, 'Do you observe 
this boy whom we bring up in so mean a style? Be 
assured that hereafter he will be a light to us in our 
adversity, and a protector to our palace in distress. 
From henceforth let us, with all our care, train up this 
youth, who is capable of becoming a great ornament 
publicly and privately.' From this time the boy began 
to be treated as their own son, and instructed in those 
arts by which men's minds are qualified to maintain 
high rank. The matter was easily accomplished, 
because it was agreeable to the gods." Titus Livy^ 
History or Rome, Book I, Chapter 39. 

Hercules. 

Throughout the world's history, the life stories of the 
supreme Spiritual teachers, or Saviours of mankind, 
have been so identical in incident that a thoughtful 
comparison of them leads inevitably to the conclusion 
that to he ^'a priest forever after the order of Melchi- 
zedeh'^ is to fill a definite office and to perform a prede- 
termined work in the transmission of spiritual force 
for the liberation of human souls. For example, the 
parallelism between the lives of Hercules and of Christ 
is so close that orthodox writers admit Hercules to 



295 



COMMENTARY CONTINUED. DISCOURSE IV. 

have been a type of that which the Christ was to 
accomphsh and to endure. And the Rev. Mr. Faber 
identifies the Greek with the Christian Theology in 
the following passage: "On the sphere he (Hercules) 
is represented in the act of contending with the ser- 
pent, the head of which is placed under his foot: and 
this serpent, we are told, is that which guarded the 
tree with golden fruit in the midst of th^ garden of 
the Hesperides. But the garden of the Hesperides, 
as we have already seen, was no other than the garden 
of Paradise: consequently, the serpent of that garden, 
the head of which is crushed beneath the heel of 
Hercules, and which itself is described as incircling 
with its folds the trunk of the mysterious tree, must 
necessarily be a transcript of that serpent whose form 
was assumed by the tempter of our first parents. We 
may observe the same ancient tradition in the Pheni- 
cian fable respecting Ophion or Ophioneus." George 
Stanley Faber^ B.D., '*The Origin of Pagan Idol- 
atry/^ Vol. i, page 443. 



296 



COMMENTARY CONTINUED. DISCOURSE IV. 



Master Defined. 

A Master is an evolved being who has perfected a 
mental bodyf in which he can function consciously 
while out of his physical vehicle. A Master, through 
that degree of Divine Force* which his rapidly- 
evolving Solar Body enables him to contact, has power 
to understand and to apply many of the laws governing 
the so-called phenomena of Nature. 

Dante Alighieri makes mention of his first meeting 
with his Master in these words, "for there appeared 
to be in my room a mist of the colour of fire, within 
the which I discerned the figure of a lord of terrible 
aspect to such as should gaze upon him, but who 
seemed therewithal to rejoice inwardly that it was a 
marvel to see. Speaking he said many things, among 
the which I could understg^nd but few; and of these, 
this: Ego dominus tuus (I am thy Master) ." La Vita 
NuovA. Translated by Dante Gabriel Rossetti. 



"^Air Bodyj page 54. 

*Solar Force, defined, page 48. 



297 




Portrait of a Master. 

Painted by Jl 

Owned by The Brothers. 



COMMENTARY CONTINUED. DISCOURSE IV. 

Roman Worship op a Supreme Deity without 
Image or Statue. 

"Numa forbade the Romans to represent the Deity 
in the form either of man or beast. Nor was there 
among them formerly any image or statue of the 
Divine Being; during the first hundred and seventy 
years they built temples, indeed, and other sacred 
domes, but placed in them no figure of any kind: per- 
suaded that it is impious to represent things divine by 
what is perishable, and that we can have no conception 
of God but by the understanding." Plutarch^ Life 

OF NUMA. 

Recent Tidings of the Elementary Peoples? 

The following document is "278 of 1912" in the 
records of the British Government Observatory at 
Boinbay, India. 

"At 7.30 p.m. on the 17th February, 1912, in Lat. 
23° 37', N., Long. 67° 20', E., 19 miles off the nearest 
point of land on the Kutch Coast, also 127 miles N.W. 
of the town of Dwarka, on the Kahiawar Coast, the 
weather at the time being very fine with a clear and 
cloudless sky, full of stars, sea smooth, wind moderate, 
breeze from N.W., the ship steaming 9^ knots and 
perfectly steady: we steamed into the most curious and 
weird atmospheric phenomena it has been my lot to see 
in all my forty years' experience of a sea life. 

298 



COMMENTARY CONTINUED. DISCOURSE IV. 

"As we approached it, it had the appearance of 
breakers on a low I^each, but when we got into it, at 
first it looked like flashes of light (not bright) coming 
from all directions in quick time. After some few 
minutes of this, the flashes assumed a lengthened shape, 
following quickly one after the other from the North, 
and these continued for some minutes, steadily veering 
to the East and South and to S.W. into N.W. All 
the time this was going on, the surface of the sea 
appeared to be violently agitated, at times very high 
seas as if they would completely engulf the ship; the 
imagined waves always going in the same direction as 
the waves of lights and, at the time, the waves of light 
were from opposite directions. At the same time the 
sea appeared like a boiling pot, giving one a most 
curious feeling, the ship being perfectly still, and expec- 
ting her to lurch and roll every instant. 

"It turned me dizzy watching the moving flashes of 
light, so that I had to close my eyes from time to time. 
We were steaming in this for twenty minutes and then 
passed out of it, the same appearance on leaving it as 
we saw approaching it, as of breakers on a low beach, 
and for twenty minutes everything around assumed its 
normal condition, a beautiful fine, clear and cloudless 
night. 

"At the end of this time we again saw the same thing 
ahead of the ship, and in a few minutes were fairly 
amongst it again, but if anything slightly worse, the 
waves of light acting in precisely a similar manner, 

299 



COMMENTARY CONTINUED. DISCOURSE IV. 

this second lot lasting about fifteen minutes; when we 
again steamed out of it and saw nothing any more all 
the night until our arrival off Karachi at 2,30 a.m. 
On the 18th, when the flashes of light passed over, the 
sea appeared just for that instant of time to be full of 
jelly fish, but I do not think there were any about. 
I have seen the white water many times in this Arabian 
Sea, but this did not appear like that in any way. It 
gave one the idea of the cinematograph without the 
brightness, the flashes being so quick in their move- 
ments," 

(Signed) H. Bradley^ 
Master of S.S. "Ariosto," Wilson Line. 



In a letter addressed to the Director of the Astro- 
nomical Department of the Government Observatory 
at Bombay, Captain Bradley affirms that the above is 
"certainly as plain a statement of what occurred as I 
am able to give, the barometer 30.154, thermometer 
attached 76 in ship's saloon. Thermometers on bridge 
in wood case, dry bulb 75 and wet bulb 71. At noon 
ship's barometer in chart room 29.81, thermometer 
attached 76. When before mentioned barometer 
30,142 att., ther. 78. These instruments belong to the 
Meteorological Office, London^ for whom I have 
the honour of keeping a log on my voyage, and to 
whom I am sending a copy of this paper. The ship's 
barometer is an aneroid, the office barometer a 



300 



COMMENTARY CONTINUED. DISCOURSE IV. 

mercurial one. The ship's is 33 feet above the waterline, 
and the other 20 feet." 

Tyresias^ 

A native of Thebes, was the most celebrated prophet 
of all antiquity, and during his lifetime honoured as a 
God. His daughter Manto instituted the famous 
Oracle of the Clarian Apollo which foretold the un- 
timely death of Germanicus. 

Merlin^s Prophecy of the Conquest of the Air 
AND OF Aerial and Submarine Warfare. 

The Conquest of the Air. "Nitentur posteri 
transvolare superna." Posterity shall endeavour to fly 
above the highest places. 

Aerial Warfare. 

"In tempore illo loquentur lapides & mare quo ad 
Galliam navigatur, infra breve spacium contrahetur. 
In utraque ripa audietur homo ab homine, & solidum 
insula dilatabitur. Revelabuntur occulta submarinorum 
& Gallia prse timore tremebit. 

"Post hac ex Colaterio nemore procedet ardea, quae 
insulam per biennium cirumvolabit. Nocturno clamore 
convocabit volatilia &i omne genus volucrum associabit 
sibi. In culturas mortalium irruent, & omnia grana 
messium devocabunt (devorabunt) * Sequetur fames 
populum, atque dira mortalitas famen." 



^Usual reading, 

301 



COMMENTARY CONTINUED. DISCOURSE IV. 

Translation, 

At that time stones shall speak, and the sea where 
crossirig is made to go to Gaul shall be abridged to a 
short distance. A man upon one shore shall be heard 
by a man upon the other, and the territory of the 
island shall be enlarged. Hidden things under the sea 
shall be discovered, and Gaul shall tremble for fear. 
After this a heron shall come forth from the Colaterian 
Grove which shall fly about the island for two years. 
With nocturnal clamour she shall assemble the winged 
nations and shall ally with herself all manner of flying 
things. They shall attack agriculture and charm away 
(devour) all the grain of the harvests. Famine shall 
result among the people and dire mortality from the 
famine. 

Submarine Warfare. 

"Favillse rogi mutabuntur in cygnos, qui in sicco, 
quasi in flumine natabunt. Devorabunt pisces in pisci- 
bus & homines in hominibus deglutient. Superveniente 
vero senectute efficientur submarinse luces atque sub- 
marinas insidias machinabuntur. Submergent navalia 
& argentum non minimum congregabunt." 

The sparks of destruction shall be changed into swans 
which shall sail upon dry ground as upon a river. 
They shall devour fishes among the fishes and shall 
swallow up men among men. Indeed when the age 
grows old* submarine lights shall be skilfully contrived 
and they shall plot submarine ambushes. They shall 
submerge naval arsenals and collect not a little money. 

^Page 303. 

302 



COMMENTARY CONTINUED. DISCOURSE IV. 

^Superveniente vero senectute. These words are 
usually taken to mean, ''But when old age comes upon 
them." SenectuSj however, has the meaning when used 
metonymically of "the old skin, slough of serpents."t 
And since the inventions described have been made 
in the present period when the Sun behind the Sun* 
is coming into conjunction with the Sun of our Solar 
System and regenerating its Force, Senectute appears 
to be an allusion to the skin of the World Serpent — 
Solar Force — which presses upon it (Superveniente) 
as the age grows old, and prior to the advent of that 
new epoch in evolution on this planet which the closer 
approach of the Parent Sun ever initiates. Latin 
Texts taken from Prophetia Anglicana^ Merlini 
Ambrosii Brittani. . . Vaticinia^ etc. Francoeurti 
Typis Joachimi Bratheringij^ MDCIII. 



*Sun behind the Sun, pages 88, 42, 142. 
"fSmithj Latin-English Dictionary, page 1014. 

Cherubim 

Signifies in Hebrew fulness of knowledge. This 
name is used by Cabahsts to denote Beings of that 
Heavenly Hierarchy ranking below the Seraphim, and 
charged with the duty of adjudging and of answering 
prayers according to the Law. Ezekiel thus describes 
them, "their appearance was like burning coals of fire, 
and like the appearance of lamps : it went up and down 
among the living creatures; and the fire was bright, 
and out of the fire went forth lightning." Ezekiel i, 13. 

303 



COMMENTARY CONTINUED. DISCOURSE V. 

Proclus on Prayer. 
"To a perfect and true prayer however, there is 
required a conformation of our life with that which is 
divine; and this accompanied with all purity, chastity, 
discipline, and order, through which our concerns being 
introduced to the Gods, we shall attract their bene- 
ficence, and our souls will become subject to them. In 
the third place, contact is necessary, according to which 
we touch the divine essence with the summit of our 
soul, and verge to a union with it. But there is yet 
farther required, an approximating adhesion: for thus 
the oracle calls it, when it says, the mortal approoci- 
mating to fire will possess a light from the Gods,^ 
For this imparts to us a greater communion with, and 
a more manifest participation of the light of the Gods. 
In the last place, union succeeds establishing the one 
of the soul in the one of the Gods, and causing our 
energy to become one with divine energy; according 
to which we are no longer ourselves, but are absorbed 
as it were in the Gods, abiding in divine light and circu- 
larly comprehended by it.f And this is the best end 
of true prayer, in order that the conversion of the soul 
may be conjoined with its permanency, and that every- 
thing which proceeds from the one of the Gods, may 
again be established in the onCj and the light which is 
in us may be comprehended in the light of the Gods. 
Prayer therefore, is no small part of the whole ascent 



^"For [according to the oracle] the rapid Gods perfect the mortal 
constantly employed in prayer'' Proclus on the Timaeus of 
Plato. Book II, page 179. 

^Compare Frontispiece. 

304 



COMMENTARY CONTINUED. DISCOURSE V. 

of souls. Nor is he who possesses virtue superior to 
to the want of the good which proceeds from prayer. 
The perfection however of prayer, beginning from more 
common goods, ends in divine union, and gradually 
accustoms the soul to divine light. 

"All nations likewise, that have excelled in wisdom, 
have diligently applied themselves to prayer." 

Procltjs on the Timaeus of Plato. Extracts^ 
Book II, pages 176, 178,' 179. 

Lord of Bavaria. 

"Sabine in his comment on the 10th of Ovid's 
Metamorphoses, at the tale of Orpheus, telleth us of 
a gentleman of Bavaria, that for many months together 
bewailed the loss of his dear wife; at length the 
Devil in her habit came and comforted him, and told 
him, because he was so importunate for her, that she 
would come and live with him again, on that condition 
he would be new married, never swear and blaspheme 
as he used formerly to do ; for if he did, she should be 
gone: he vowed it, married, and lived with her, she 
brought him children, and governed his house, but was 
still pale and sad, and so continued, till one day falling 
out with him, he fell a swearing; she vanished there- 
upon, and was never after seen. This I have heard, 
saith Sabine, from persons of good credit, which told 
me that the Duke of Bavaria did tell it for a certainty 
to the Duke of Saxony." 

Robert Burton, "The Anatomy of Melancholy."^ 
York Library Edition, Vol. iii, page 51. 



305 



COMMENTARY CONTINUED. DISCOURSE V. 

The Sabbat. 

' 

The following definition of the Sabbat is translated 

from the ''Dictionnaire Infernal" by Collins de 

Plancy, and is cited as a typical example of those 

imbecilities which the Comte deprecates. 

"The Sabbat is the assembly of devils, sorcerers and 
witches in their nocturnal orgies. Usually they are 
there engaged in doing or in plotting evil, in causing 
fear or terror, in preparing witchcraft and abominable 
mysteries. The Sabbat is held at a place where several 
roads cross, or in some deserted and wild spot near a 
lake, pool, or marsh, because hailstorms are there made 
and tempests manufactured." 

Zedekias. 

A Jewish physician who lived in the ninth century. 
He was greatly in favour with the Emperor Charles 
the Bald, whose medical attendant he had been. He 
is said, furthermore, to have been so great a wizard 
that once in the presence of the court he ate a whole 
load of hay, together with the driver and the horses; 
that at other times he flew aroimd in the air and played 
other such juggling tricks. Translated erom Zedler^ 
Universal Lexicon. 

Karoli Magni et Ludovici Pii Christioniss : 
Capitula. 

There are assuredly some who perform diverse evil 
deeds, whom the divine law also frowns upon and 

306 



COMMENTARY CONTINUED. DISCOURSE V. 

condemns, and for whose diverse ill deeds and crimes the 
people are grievously punished with famine and pesti- 
lence, while the state of the Church is weakened and 
the kingdom endangered. Against these we, taking 
a most serious view of their wickedness (sternly anathe- 
matised though it is in Holy Scripture) have thought 
it meet by admonition and exhortation to take all 
possible precautions. For they claim that by their 
evil acts they can confound the air and send down 
showers of hail, foretell the future, rob a man of his 
fruit and milk and give them to others, and number- 
less acts are said to be performed by such men. When 
men or women of this sort are discovered, the more 
openly they fear not to serve the devil with their rash 
and heinous daring, the more severely must they be 
punished by the unsparing rigour of the prince. 
Concerning these it is also written in the Ancyritan 
Council, chapter xxiii: "those who seek out divinations 
and follow after them after the manner of the Gentiles, 
or bring men of such sort into their houses in order by 
mischievous acts to seek out anything or atone for any- 
thing, are to be imprisoned for five years according to 
the degrees of punishment appointed. This must be 
done in all places, and especially so in those where 
many men trust that they can do deeds of this sort law- 
fully and with impunity, to the end that they may be 
admonished with the greater zeal and diligence and 
punished the more severely." Translated from 
"Karoli Magni et Ludovici Pii Christioniss : Capi- 

TULA SIVE LEGES ECCLESIASTICS ET ClVILES.^^ PaRIS^ 

307 



COMMENTARY CONTINUED. DISCOURSE V. 

1603. Extract from Additio ii, C. 18. "Of the 
diverse crimes of evil-doers.^^ 

Magicians sent by Grimaldus, Duke of 
Beneyentum. 

A few years ago a certain folly was spread abroad. 
There had been a great mortality among cattle; and 
it was said that Grimaldus, Duke of Beneventum, had 
sent men with powders to scatter over fields, mountains, 
meadows and springs, for the reason that he was an 
enemy to the most Christian Emperor Charles, and 
that the cattle had died by this same powder. For this 
cause many were arrested, as we heard and indeed saw ; 
some were killed, most fastened to boards, thrown into 
the river, and so sent to death. And what is highly 
astonishing, the persons arrested testified against them- 
selves, stating that they had had such a powder and 
had scattered it. Translated fr^om Agobardus^ Liber 
DE Grandine et Tonitruis^ Cap. xvi. 

779 A.D. Agobard, 840 A.D. 
Bishop of Lyons. 

The record of the date of the birth inscribed by his 
own hand is extant in Bede's Martyrology, which is 
preserved at Rome. This book states that Agobard 
was born in Spain and came to France when three years 
of age. At thirty-seven he became Archbishop of 
Lyons, and was one of the most celebrated and learned 
prelates of the ninth century, 

308 



COMMENTARY CONCLUDED. 




COMMENTARY CONCLUDED. 



SEVEN ANCIENT PROPHECIES 

OF 

WORLD PEACE. 

Truth is Justice 

AND THE 

Messenger oe Peace 

TO 

Mankind. 

"The paternal self-begotten intellect disseminated in 
all things the bond of love^ heavy with firej that all 
things might remain loving for an infinite time; that the 
connected series of things might intellectually remain 
in all the light of the Father; and that the elements of 
the world might continue running in lovef' Proclus. 



312 



COMMENTARY CONCLUDED. 

FIRST PROPHECY. 

THE MAGI'S PROPHECY OF WORLD 

PEACE AND A UNIVERSAL 

LANGUAGE 



It is the opinion and belief of the majority of the 
most ancient sages . . . that there will come a fated 
and predestined time when the earth will be com- 
pletely leveled, united and equal, there will be but one 
mode of life and but one form of government among 
mankind who will all speak one language and will live 
happily. Translated from Plutarch^ "^"^Isis ani> 
Osiris/' §47. 



314 



COMMENTARY CONCLUDED. 
SECOND PROPHECY. 

THE SIBYLLINE PROPHECY OF WORLD 
PEACE AND THE REIGN OF JUSTICE. 

"The Kingdom of God shall come upon good Men; 
for the Earth, which is the producer of all things, shall 
yield to Men the best, and infinite Fruits; . . . and 
the Cities shall be full of good Men, and the Fields 
shall be fruitful, and there shall be no War in the 
Earth, nor Tumult, nor shall the Earth groan by an 
Earthquake; no Wars, nor Drought, or Famine; nor 
Hail to waste the Fruits ; but there shall be great Peace 
in all the Earth, and one King shall live in Friendship 
with the other, to the End of the Age; and the 
Immortal, who lives in the Heavens adorned with 
Stars, shall give a common Law to all Men in all the 
Earth, and instruct miserable Men what things must be 
done; for he is the only God, and there is no other; 
and he shall burn the great Strength of Men by Fire,^ 

"Then he shall raise a Kingdom for ever over all 
Men, when he hath given a Holy Law to the 
Righteous, to all whom he promised to open the Earth; 
and the World of the blessed, and all Joys, and an 
immortal Mind, and Eternal chearfulness. Out of 
every Country they shall bring Frankincense, and Gifts 
to the Houses of the Great God, and there shall be no 
other House to be enquired for by the Generations of 
Men that are to come, but the faithful Man whom 



*SoIar Force, defined. Pages 48, 50, 42. 

315 



COMMENTARY CONCLUDED. 

God has given to be worshiped, for Mortals call him 
the Son of the Great God; and all the Paths of the 
Fields, and rough Shores, and high Mountains, and the 
raging Waves of the Sea, shall be easily passed, or 
sailed through in those Days ; for all Peace shall happen 
to the Good, through all their Land, the Prophets of 
the Great God shall take away all Slaughter, for they 
are the Judges of Mortals, and the righteous Kings. 
And there shall be just Riches for Men, for the Govern- 
ment of the Great God shall be just Judgement. "t 

Now no longer shall gold and silver be full of guile, 
nor shall there be possessing of land nor toilsome 
slavery; but one love and one ordering of life in 
kindness of soul. All things shall be common and light 
equal in the .lives of men. Vice shall leave the earth 
and be sunk in the divine ocean. Then is the summer 
of mortal men nigh at hand. Strong necessity will be 
laid upon (the world) that these things be accomplished. 
No wayfarer meeting another will then say: "The race 
of mortal men, though now they perish, shall some 
day have rest." And then a holy people shall wield the 
sceptre of the whole world through all the ages, along 
with their mighty offspring. Translated from the 
Greek "Sibyllae/" Book xiv, Conclusion. 



tSir John Floyer, ''The Sibylline Oracles,'' Book Hi, Extracts 
pages 80-2. 



316 



COMMENTARY CONCLUDED. 

THIRD PROPHECY. , 

ENOCH'S PROPHECY OF WORLD PEACE 
AND THE GIVING FORTH OF BOOKS. 

''And now I know this mystery, that sinners will alter 
^nd pervert the words of righteousness in many ways, 
and will speak wicked words, and lie, and practise great 
deceits,* and write books concerning their words. t 

"But when they write down truthfully all my words 
in their languages, and do not change or minish ought 
from my words but write them all down truthfully — all 
that I first testified concerning them, 

"Then, I know another mystery, that books shall 
be given to the righteous and the wise to become a cause 
of joy and uprightness and much wisdom. 

"And to them shall the books be given, and they shall 
believe in them and rejoice over them, and then shall 
all the righteous who have learnt therefrom all the paths 
of righteousness be recompensed. 

"In those days the Lord bade (them) to summon and 
testify to the children of earth concerning their wis- 
dom: Show (it) unto them; for ye are their guides, and 
a recompense over the whole earth. 

"For I and My Son will be united with them for 
ever in the paths of uprightness in their lives; and ye 
shall have peace: rejoice, ye children of uprightness.^ 
Amen." R. H. Charles^ D. Litt.^ D.D., Transla- 
tion or The Book of Enoch^ Chapters civ, 10-13, cv. 



"^'^ Create a great creation/' 

Y'And compose books in their own words" 

X*^ Rejoice J children of integrity, in the truth.' 

317 



COMMENTARY CONCLUDED. 

FOURTH PROPHECY. 

MICAH'S PROPHECY OF WORLD PEACE 
AND FREEDOM OF RELIGION, 

"But in the last days it shall come to pass, that the 
mountain of the house of the Lord shall be established 
in the top of the mountains, and it shall be exalted 
above the hills; and people shall flow unto it. 

"And many nations shall come, and say. Come, and 
let us go up to the mountain of the Lord, and to the 
house of the God of Jacob; and he will teach us of his^ 
ways, and we will walk in his paths: for the law shall 
go forth of Zion, and th£ word of the Lord from. 
Jerusalem. 

"And he shall judge among many people, and rebuke 
strong nations afar off ; and they shall beat their swords 
into plowshares, and their spears into pruning hooks: 
nation shall not lift up a sword against nation, neither 
shall they learn war any more. 

"But they shall sit every man under his vine and 
under his fig tree; and none shall make them afraid: 
for the mouth of the Lord of hosts hath spoken it. 

''For all people will walk every one in the name of his- 
god, and we walk in the name of the Lord our God 
for ever and ever." Micah, Chapter iv, verses 1-5. 

318 



COMMENTARY CONCLUDED. 
FIFTH PROPHECY. 

ELDER EDDA 

PROPHECY OF WORLD PEACE AND 

RETURN OF THE ANCIENT WISDOM. 

''The bond shall be broken, the Wolf^ run free; 
hidden things I know ; still onward I see the great Doom 
of the Powers, the gods of war. 

"I see uprising a second time earth from the ocean, 
green anew; the waters fall, on high the eagle flies 
o'er the fell and catches fish. 

"The gods are gathered oh the Fields of Labour; 
they speak concerning the great World Serpent,^ 
and remember there things of former fame and the 
Mightiest God's old mysteries.^ 

"Then shall be found the wondrous-seeming golden 
tables hid in the grass, those they had used in days 
of yore.^ 

"And there unsown shall the fields bring forth; all 
harm shall be healed; Baldr® (the Saviour) will come 
— Hod (the Adversary) and Baldr shall dwell in Val- 
hoU, at peace the war gods. — ^Would ye know further, 
and what? . . . Comes from on high to the great 
Assembly the Mighty Ruler® who orders all. Fares 
from beneath a dim dragon flying, a glistening snake 
from the Moonless Fells." 

Extracts from "The Sooth saying of the Vat.a/^ 
Olive Brav's Translation^ The Elder or Poetic 
Edda^ pages 295-7. 



319 



COMMENTARY CONCLUDED. 
Interpretation Elder Edda Prophecy. 

^The Wolf. — 'Tenrir or Fenrisiilfer. The monster- 
wolf. The gods put him in chains, where he remains 
until Ragnarok (the last day). In Ragnarok he gets 
loose, and swallows the sun . . ."* The Fenris Wolf 
symbolises the Super Solar Force operative for the 
regeneration of mankind when the Sun behind the 
Sunt is in conjunction at the end of the age with the 
Sun of our own Solar System. Hence the Wolf is said 
to run free in the last day, and to swallow the Sun, 

^The Great World Serpent. — All-Father "threw 
the serpent into that deep ocean by which the earth is 
encircled. But the monster has grown to such an 
enormous size, that holding his tail in his mouth he 
engirdles the whole earth."* The serpent is the Solar 
Force § manifesting ungovemed in the unpurified lower 
nature of man during the present cycle of evolution. 

^The Mightiest God^s Old Mysteries. — The 
ancient Wisdom pertaining to the government of Solar 
Force ° shall be given anew to the world by those who 
guide its evolution. 

^Golden Tables hid in the Grass. — The Solar 
Flame or Spirit evolving in man shall bring back to his 
consciousness the books of his lost remembrance. 



*Norse Mythology, R. V. Anderson, AM, Edition 1896: 

Pages 444, 382. 
iPages 26, 88, 142. 
^'Pages 48, 50, 42. 
°Compare Wisdom of the Serpent, Page 42. 

320 



COMMENTARY CONCLUDED. 
Interpketation of Elder Edda Prophecy^ continued. 

^Baldr. — -"Balder, again, the White God, the 
beautiful, the just and benignant (whom the early- 
Christian Missionaries found to resemble Christ). "J 

®The Mighty Ruler. — The Christ Ray or Para- 
clete of which Baldr is the supreme manifestation on 
earth, and the Fenris Wolf or regenerative force its 
cosmic expression. This is a ray of the Divine 
Consciousness operative on this planet when the Sun 
behind the Sun is in conjunction with the Sun of our 
Solar System. At this time the vital energy or Solar 
Force tends to be balanced by spiritual energy or 
Super Solar Force, and the spirit of man seeks anew 
its Divine Source. 



'XThomas Carlyle, '^Heroes and Hero fVorship/'' The Hero as 
Divinity J Chapman and Hall, Limited j London, Edition 1882, 
page 22. 



321 



COMMENTARY CONCLUDED. 

SIXTH PROPHECY. 

BIBLE PROPHECY OF WORLD PEACE 

DECLARING THE MANNER OF ITS 

ACCOMPLISHMENT. 

"How beautiful upon the mountains are the feet of 
him that bringeth good tidings, that publisheth peace; 
that bringeth good tidings of good, that publisheth 
salvation; that saith unto Zion, Thy God reigneth! 

"Thy watchmen shall lift up the voice; with the voice 
together shall they sing: for they shall see eye to eye, 
when the Lord shall bring again Zion. 

"The Lord hath made bare his holy arm in the eyes 
of all the nations; and all the ends of the earth shall 
see the salvation of our God. 

^'Behold, my servant shall deal prudently, he shall 
be exalted and extolled, and be very high. 

"So shall he sprinkle many nations; the kings shall 
shut their mouths at him: for that which had not been 
told them shall they see; and that which they had not 
heard shall they consider/^ Isaiah^ Chapter lii., 
Verses 7, 8, 10, 13, 15. 

INTERPRETATION. 

Proof that this prophecy has not been as yet ful- 
filled lies in the fact that no Saviour has arisen whom 
the Jews have recognised as such; whereas they were 
promised a messenger from . God whom they should 
know, "Therefore my people shall know my name: 
therefore they shall know in that day that I am he 

322 



COMMENTARY CONCLUDED. 

that doth speak. Isaiah lii, 6. Their prophets of old 
foretold the coming of a Giver of theXaw to the Nations 
whom Israel should acknowledge and follow. The 
covenant of the Most High is sure, and the fulfill- 
ment of His promise shall not fail. 

MOUNTAINS. 

The word mountains is often used in the Old Tes- 
tament to signify those higher levels of consciousness 
wherein the Law of God is understood and obeyed. 
The prophet is able to ascend into these states of con- 
sciousness and, descending, retains and makes known to 
his fellowmen a knowledge of divine concerns. Man 
in the flesh is encompassed by illusion, a wanderer in 
the valley of the shadow. Let him lift up his eyes 
unto the hills whence cometh his help, seeking "for 
the precious things of the lasting hills," hearkening for 
"the sounding again of the mountains."* Deuter- 
onomy xxxiii, 15. EzEKiEL vii, 7. 

The feet upon the mountains are the manifestation 
of the Messenger which is nearest to earth. Upon the 
higher levels of consciousness the prophet is aware of 
this Divine Influence to which the generality of man- 
kind are not at the period consciously subject. 

WATCHMEN. 

The meaning of the word watchmen is indicated by 
Ezekiel iiij 17, "Son of man, I have made thee a watch- 
man unto the house of Israel: therefore hear the word 
at my mouth, and give them warning from me." In 



^Compare Page 271^ line 20. 

323 



COMMENTARY CONCLUDED. 

this sense of the word, the watchmen are the witnesses 
of the Lord whose advent Muhammed foretells in his 
Prophecy of Truth.* 

The word "watchmen" has also an inner meaning 
which is revealed in Ecclesiasticus xococvii, 14j where, 
after exhorting the disciple to heed the coimsel of his 
own heart (higher nature), the Sage warns him against 
the danger of being led astray by the mind ever the prey 
of illusion when not governed by the soul. "For a man's 
mind is sometime wont to tell him more than seven 
watchmen, that sit above in an high tower." Used in 
this sense, the word watchmen signifies the seven 
principal ganglia of the sympathetic systemf which 
when awakened and energised by the inflowing Solar 
Force establish in man superphysical states of con- 
sciousness, and endow him with knowledge of the Law 
of Nature, God, which wills obedience from all things. 
The answer given by the Oracle at Delphi when 
questioned regarding Proclus sheds light upon the 
mystical meaning of this verse, "Oft when the bolts 
of thy mind willed of their own impulse to follow 
crooked ways, the deathless ones set them aright to 
move in their fixed curves and eternal path and gave to 
thine eyes the frequent gleam of lights that from their 
night-shrouded watch-tower they might clearly see." 
Translated from the Greek^ Porphyrius^ De Vita 
Plotini §22. 



*Muhammed's Prophecy of Truth given Page 347. 
'\ Compare The Inmates of the Cave or the Story of the Seven 
Sleepers, Page 256. 



324 



COMMENTARY CONCLUDED. 

For They shall see eye to eye. 

That this inner meaning of the word watchmen is 
also intended is shown by the explanatory phrase, "for 
they shall see eye to eye." The word eye is not infre- 
quently employed in the sacred writings of Israel to 
denote these ganglia or focussing centres of the Divine 
Force, ''Those seven; they are the eyes of the Lord," 
Zechariah iv, 10, To say that the watchmen shall see 
''eye to eye," is to say that these ganglia shall be 
energised, and joined "eye to eye," by the currents of 
the Solar Force, and that man shall become God- 
enlightened. 

To arrive at a just estimate of Hebrew word values 
in the Old Testament, it is necessary to bear in mind 
that the language and religion of Egypt exercised an 
appreciable influence upon the Jews during their cap- 
tivity. The word "eye," used in the sense here noted, 
is an example of this influence. To the Egyptians, the 
"Sun behind the Sun" was known as Osiris,* whose 
name was written by the hieroglyph of the eye, and 
also by that of the scarabeus. Of this species of beetle, 
no female is known to exist. The male scarabeus pro- 
duces the element of life, rolls it in a ball of earth, and 
leaves it to be brought to birth by the warmth and 
life-giving force of the Sun. Hence the scarabeus 
became the fitting symbol of the Divine or Solar Spark 
in man, placed in the earth sphere that it may be re- 
generated and brought to "the birth from above" by 



^Compare The Principle of All ThingSj Page 

325 



COMMENTARY CONCLUDED. 

the rays of the Solar Force. t "The so-called scarabeus, 
the great cockchafer of southern countries, was con- 
sidered an especially mysterious and sacred animal, and 
the figure of this insect was almost as symbolic to the 
followers of the Egyptian religion as the cross is to the 
§Christian."t Under the New Empire, the Egyptians 
replaced the heart of the dead by a stone scarabeus, 
emblem of Osiris,* and, as it were, a finite symbol of 
the Omnipotent Eye of the Sun behind the Sun, and 
an enduring expression of their prayer that the de- 
parted soul might receive that Creative Light which 
would perfect its immortal evolution and bring it to 
the Everlasting Land. This use of the scarabeus 
bears mute witness to the fact that there existed in 
Ancient Egypt, knowledge concerning that centre in 
the human heart whose awakening or lifting up' to a 
higher plane of evolution or consciousness reveals to 
man the vista of his immortal destiny. A proof that 
Israel also had this knowledge is found in Ecclesiasticus 
ojviij 8, "He set his eye upon their hearts, that he 
might shew them the greatness of his works." 



^Solar Force defined^ Pages 48, 50, 42. 

^Christ is called "The Sun-rising from on high/^ Luke i, 78. 

"f Adolf Erman "Life in Ancient Egypt.''' Page 315. 

^"Homage to thee, O Governor of those who are in Amentet, who 

dost make men and women to he horn again" Papyrus of 

Hu-Nefer. 

326 



COMMENTARY CONCLUDED. 

Primarily applied to the manifestation of the force 
of the Sun behind the Sun in the human heart, the 
word eye came in course of time to denote the centres 
of the cerebro-spinal* and sympathetic nervous systems, 
and especially the seven principal centres of the latter, 
whose perfecting brings man into greater knowledge 
and love of God. **For the eyes of the Lord are upon 
them that love him, he is their mighty protection and 
strong stay, a defence from heat, and a cover from the 
Sun at noon, a preservation from stumbling, and an 
help from falling. He raiseth up the soul, and lighten- 
eth the eyes; he giveth health, life, and blessing." 
Ecclesiasticus aoocxiv^ 16, 17, "The statutes of the Lord 
are right, rejoicing the heart: the commandment of the 
Lord is pure, enlightening the eyes." Psalm xix, 8. 

The lord hath laid bare his holy arm. 

The word here translated Lord is "yhwh^ the 
(ineffable) name of God." "These substitutions of 
'Adonay' and 'Elohim' for yhwh were devised to avoid 
the profanation of the Ineffable Name."t But Elohim, 
exoteric name of yhwh (Jehovah), is the Sun behind 
the Sun. I The holy arm of the Lord is therefore seen 
to be a ray of its Divine Force. This Force is more or 
less potent on earth according to cyclic law. At the 
beginning and end of the age, the Sun behind the Sun 



*The back-bone was sacred to Osiris, 
'fJeu/ish Encyclopedia, Vol, vii Pages 87, 88 
^Authority for this Statement given Page 26. 

327 



COMMENTARY CONCLUDED. 

is in Gonjunction with the Sun of our Solar System, 
and its energy, descending deep into matter, brings to 
birth God-enlightened men; which the prophet states 
figuratively when he says that this Divine or Super 
Solar Force shall manifest '*in the eyes of all the 
nations." ''Awake, awake, put on strength, O arm of 
the Lord; awake, as in the ancient days, in the genera- 
tions of old. Art thou not it that hath cut Rahab, and 
wounded the dragon?"* Isaiah Uj 9. 

So SHALL HE SPKINKLE MANY NATIONS. 

"And thus shalt thou do unto them, to cleanse them: 
Sprinkle water of purifying upon them. Numbers 
via, 7, Then will I sprinkle clean water upon you, and 
ye shall be clean. ... A new heart also will I give you, 
and a new spirit will I put within you. . . . And I 
will put my spirit within you, and cause you to walk 
in my statutes, and ye shall keep my judgments, and 
do them." Ezekiel xxxvi. Extracts verses 25-27. 

Conclusion. 

This prophecy foretells the cyclic return of that 
Force, subtle in character but positive in demand, 
which proceeds from the Lord and Giver of Life, the 
Great Architect of the Universe, the Supreme Source. 
This Divine Ray liberates the souls of its servants in 
every nation that they may labour as one for the 
establishment of Truth, Justice and Peace. 



*Dragon defined, pages 276, 160. 

328 



COMMENTARY CONCLUDED. 
SEVENTH PROPHECY. 

MERLIN'S PROPHECY OF WORLD PEACE 
AND ENLIGHTENMENT. 

A man shall grasp the lion within the earth, and 
the brightness of gold shall blind the eyes of those 
who behold it. Silver shall be of brilliant whiteness 
upon the circumference arid shall disturb the different 
wine-presses. Mortals shall be drunk with the wine 
set forth for them and from a deferred heaven shall 
look back upon the earth. Their stern faces shall turn 
the stars from them and shall confound their usual 
course. They shall plow fields for those who ai:e un- 
worthy and for those to whom the moisture pf heaven 
shall be denied. Roots and branches shall change, places 
and the newness of the world shall be a miracle. 
The brilliance of the Sun shall be tarnished by Mer- 
cury's alloy of gold and silver and there shall be dread 
among those who investigate. Stilbon of Arcadia shall 
change the disk of the Sun. The helmet of Mars shall 
call for Venus. The helmet of Mars shall cast a 
shadow. Iron Orion shall unsheathe his sword. The 
Phoebus of the sea shall trouble the clouds. The mad- 
ness of Mercury shall pass all bounds. Jupiter shall 
forsake his lawful paths, and Venus shall desert the 
lines appointed for her. The ill will of the Star Saturn 
shall subside, £tnd it shall hinder mortals with a crook- 
ed sickle. The twelve houses of the stars shall deplore 
the transition of their guests. Gemini shall forego 
their accustomed embraces and shall call the urn to the 



329 



COMMENTARY CGNCLUDEt). 

f ountainis. The scal6s of Libra shall hang obliquely 
until Aries shall jput his curved horns undfer therh. 
The tail of Scorpio shall prbduce lightniligs and Cancer 
shall quai^rfel with the Suri. Virgo shall mount the back 
of Sagittarius and shalldim the flower of her virginity. 
The chariot of the Moon shall disturb the Zodiac and 
the Plieiades break forth into weeping. Hereafter the 
offices of Janus shall never return but his gates shall 
lie hid in the interstices of Ariadne's crown. The 
waters shall rise at the stroke of a wand and the labour 
of the ancients shall be recreated. The winds shall 
strive together with an awful blast and shall make 
their sound among the stars.f Translated from 
Latin Text. 

Latin Text of Merlin^s pRoi^iiEcy. 

Amplexabitur homo leonem in humo, & fulgor auri 
bCulos intuentium exc^ecabit. Candebit argentum in 
circuitu, &c diversa torCularia vexabit. Imp6sito vino 
inebriabuntur mortal^s, postpositbque coelb in terram 
jrespicierit. [Postpositoque e coelo in terram rfespicierit]. 
Ab ei^ vultus avertent sidera, & i^olitum cursuhl cOn- 
furideht. Arebunt segetes his iildignantibuis & humor 
convexi hegabitur [Arabunt seget^s hi indignis quibus 
huthor convexi negabitur]. Radices & rami vices 
mutaburit, novitasque rei erit miraculo. Splendor Sblis 
electro 'Mercurij laiiguebit, & erit horror ihspiciehtibus. 
]\Cutabit clypeum Stilbon A;rc,adia3. Vocabit Venerem 



i Interpretation page 332. 

330 



COMMENTARY CONCLUDED. 

Galea Martis. Galea Martis umbram conflciet. Nuda- 
bit ensem Orion ferreus, vexabit nubes Phoebus 
£equoreus. Transibit terminos furor Mereurij. Exibit 
Jupiter semitas licitas & Venus deseret statutas lineas, 
Saturni sideris livido corruet & falce recurva mortales 
perimet. Bissenus numerus domorum syderum deflebit 
hospites ita transcurrere. Omittent Gemini complexus 
solitos, & urnam in fontes provocabunt. Pensa libree 
obliquge pendebunt, donee aries recurva cornua sua 
supponat. Cauda scorpionis procreabit fulgura, & 
cancer cum sole litigabit. Ascendet virgo dorsum 
sagittarij & flores virgineos obfuscabit. Currus Lunae 
turbabit Zodiacum, & in fletum prorumpent Pleiades. 
Officia Jani nulla redibunt, sed clausa Janua in crepi- 
dinibus Ariadnse delitebit. In ictu radij exurgent 
fiequora & pulvis veterum renovabitur. Confligent venti 
diro sufflamine & sonitum inter sidera conficient. 

The Latin texts used a^e taken from Prophetia 
Anglicana, Merlini Ambrosii Britanni, ex incubo olim 
(ut hominum fama est) ante annos mille ducentos cir- 
citer in Anglia nati, Vaticinia & praedictiones :a Galfredo 
Monumetensi Latine conversse: una cum septem libris 
explanationum in eandem prophetiam, excellentissimi 
sui temporis Oratoris, Polyhistoris & Theologi, Alani 
de Insulis, Germani, Doctoris (ob admirabilem & omni- 
genam eruditionem, cognomento), Universalis & Par- 
isiensis Academiae, ante annos 300, Rectoris Amplissimi. 

Opus nunc primum publici juris factum, & lectori- 
bus ad historiarum, prsecipue vero Britannicae, 

331 



COMMENTARY CONCLUDED. 

cognitionem, non parum lucis allaturum, Francofurti 
Typis Joachimi Bratheringij, MDCIII. 

NOTE ON TEXT. 

The various rescensions of the text of Merlin's 
Prophecy exhibit marked differences. The fact that 
a single word, the fifth in line one, is read in four 
different ways* is but one proof out of many which 
might be adduced as evidence that the original manu- 
script has been much corrupted in transcription. Since 
certain passages of the text as it now stands bear no 
relation to the general tenor of the Prophecy they 
have been emended, these emendations being inserted 
in brackets and followed in the translation. 

Interpretation of JNIerlin^s Prophecy. 

A man shall grasp the lion within the earth, and 
the brightness of gold shall blind the eyes of those 
who behold it. 

The first lines of this Prophecy describe the 
coming of the World- Saviour and its results. 
He is the man who shall grasp or understand 
and govern the lion,t Solar rorce§ and its 
action in the earth, the physical body. The 
brightness of gold, that is of the Saviour's 
golden or Solar Body,J shall blind the eyes of 
those who behold it. 



^Hurno, uno, auro, vino. 

jThe Lion defined j page i6o. 

%Solar Force defined, pages 48, 50, 42. 

XThe Solar Body is the Spiritual Body. 

332 



COMMENTARY CONCLUDED. 

Silver shall be of brilliant whiteness upon the cir- 
cumference, 

As gold is used mystically to signify that which 
is Solar or spiritual, so silver is employed to 
symbolise that which is intellectual. To say 
that silver shall be of brilliant whiteness upon 
the circumference of the gold is equivalent to 
saying that brilliant minds shall gather about 
the Manifested Spiritual Light. 

and shall disturb the different wine-presses. 

Wine is the symbol of the blood of Christ or 
spiritual life of the church. Hence the wine- 
presses (the instruments through which 
spiritual life should flow into the world) are 
the churches. Brilliant minds inspired by the 
Manifested Light shall radiate the truth which 
they are receiving and shall trouble and disturb 
the different churches and their theological 
concepts of truth. 

Mortals shall be drunk with the wine set forth for 
them and from a deferred heaven shall look back upon 
the earth. 

Mortals shall be intoxicated with the spiritual 
truth given out to them, and from a state of 
felicity long deferred shall look back upon 
their earthly or former conditions. 

333 



COMMENTARY CONCLtFDED. 

Their stern faces shall turn the stars from them and 
shall confound their usual course. 

Through knowledge of the Law governing 
Solar Force man shall gain power to awaken 
those ganglia corresponding to the planets:}: 
and thereby controlling the planetary forces 
manifesting in him, shall unfold the immor- 
tality of his own being and become the master 
of his destiny. 

''It is said that a wise man rules over the stars; 
but this does not mean that he rules over the 
stars in the sky, but over the powers that are 
active in his own mental constitution." 
Paracelsus, Philosophia Occulta. 

They shall plow fields for those who are unworthy 
and for those to whom the moisture of heaven shall 
be denied. 

The more evolved will work for the lesser 
evolved hitherto enslaved by religions of men's 
own thought creation, and will seek to bring 
them into a realisation of God's truth and 
omnipotence. 

Roots and branches shall change places and the 
newness of the world shall be a miracle. 

The spinal cord is "just like a tree with its 
innumerable branches covering the whole of 
the human body, the roots being upwards — 



^Compare Interior Stars, page II2. 
334 



COMMENTARY CONCLUDED. 

and the branches downwards."^ The spinal 
cord is the tree whose roots and branches are 
here mentioned, and connects those minor 
brain centres which are seats of the higher 
consciousness in man and which when energ- 
ised enable him to draw spiritual nourishment 
and illumination from the heaven-world. "As 
trees by their extremities are rooted in the 
earth, and through this are earthly in every 
part, in the same manner divine natures are 
rooted by their summits in the One." Proclus. 
To-day man is rooted in the earth. To- 
morrow, awakening to a consciousness of his 
divine nature, he shall be rooted in the One, 
and such radiation of Spiritual Light will 
result that the newness of the world will be 
a miracle. 

Here ends the prophecy of the coming of 
the World Saviour, and some lines are now 
devoted to a description of- the era in which 
these events will occur. 

The brilliance of the Sun shall be tarnished by 
Mercury's alloy of gold and silver and there shall be 
dread among those who investigate. 

Spiritual knowledge and truth shall be tar- 
nished and obscured by teachings which are 
intellectual rather than spiritual. 



^Uttara Gita. D. K. Laheris Translation, page 28. 
335 



COMMENTARY CONCLUDED. 

Stilbon of Arcadia shall change the disk of the Sun, 
Stilbon is a Latinised form of the Greek 
o ^Tikfiiauy the Shining One, a name given 
in antiquity to the planet Mercury; — while 
Arcadia is a district in Greece which latterly 
became so identified with the cult of Hermes 
(Mercury) that Statius terms the caduceus 
of the Messenger of the Gods virga Arcadia^^ 
the Arcadian rod. Stilbon of Arcadia would 
therefore appear to be a reference to the 
Messenger of the Gods or World Teacher who 
shall change the disk of the Sun, cause men 
to regard the Stm in its true light. Aristotle 
in the De Mundo [c. 2] says, ''But the multi- 
tude of the planets being collected into seven 
parts, is distributed into as many circles. . . . 
Stilbon is the next (circle) in order, which 
some say is sacred to Hermes, but others to 
Apollo." Hermes is the God of Intellect, 
Apollo the Sun God and radiator of spiritual 
light and life. Hencq it is not improbable that 
by the beautiful title Stilbon of Arcadia, Mer- 
lin obscurely signifies the tenor of the coming 
ministry to mankind which is destined to 
inspire an intellectualism vivified by spiritual 
realisation. 



^Thebais ii, 70. 

33^ 



COMMENTARY CONCLUDED. 

The helmet of Mars shall call for Venus. 

Mars "was worshipped at Rome as the god 
of war, and war itself was frequently desig- 
nated by the name of Mars."* Similarly 
Venus signifies love. The armour of war shall 
call for love. The armament of war will 
become so terrible as to compel love among 
the nations. 

The helmet of Mars shall castsa shadow. 
There shall be war. 

Iron Orion shall unsheathe his sword. 

"Orion, a handsome giant and hunter. 
Having come to Chios, he fell in love with 
Merope, the daughter of Oenopion; his treat- 
ment of the maiden so exasperated her father, 
that, with the assistance of Dionysus, he 
deprived the giant of his sight. Being 
informed that he should recover his sight 
if he exposed his eye-balls to the rays of the 
rising sun, Orion found his way to the 
island of Lemnos, where Hephaestus (God of 
Fire) gave him Cedalion as his guide, who 
led him to the East. After the recovery of 
his sight he lived as a hunter along with 
Artemis. After his death, Oi'ion was placed 
among the stars, where he appears as a giant 
with a girdle, sword, a lion's skin and club."* 
Orion typifies the enlightened soul descended 



'^Smith's Smaller Classical Dictionary, 
337 



COMMENTARY CONCLUDED. 

deep into matter who, through giving way 
to his lower nature, loses his spiritual vision 
and after many tests and trials regains his 
divine birthright through the healing power 
of the Solar Force or Sun manifesting in 
man, being at last clothed with Light. The 
girdle, sword, lion's skin and club are sym- 
bols of Initiation ; the sword being emblem 
of Justice and the Divine Law; the lion's skin 
of the lower nature slain for the clothing of 
the God in man. Orion symbolises the Initiate 
and his story recounts the progress of his 
Initiation. The meaning is that an Initiate 
or God-enlightened man shall unsheathe that 
sword which is the emblem of Divine Justice 
and God's Great .Law, — shall reveal the Law 
of Nature, God, which wills obedience in 
all things. 

The Phoebus of the sea shall trouble the clouds. 

The Phoebus of the sea is the Moon which 
symbolises the soul of man, and the clouds 
are the illusion which encompasses it when 
incarnate. The soul of man again awakening 
into a realisation of it's true purpose shall 
endeavour to penetrate and dispel the illusion 
which enthralls it and prevents its mastery 
of the mind. 

338 



COMMENTARY CONCLUDED. 

The madness of Mercury shall pass all bounds. 

^'Mercury presides over every species of eru- 
dition" t The folly of man-made theories 
about Nature shall exceed all limits. Domi- 
nating intellects will struggle for supremacy 
over that which is divine. 

Jupiter (Justice) shall forsake his lawful paths, and 
Venus (Love) shall desert the lines appointed for her. 
The ill-will of the star Saturn shall subside, and it 
shall hinder mortals with a crooked sickle. 

The crooked sickle is the Moon. A good 
aspect of Saturn to the Moon evokes the ster- 
ling qualities of Saturn, restraint and justice, 
and the ill will of Saturn subsides. The word 
perimet (hinder) is used in this sense only 
when governing an abstract object. Mortales 
( mortals ) therefore stands for an abstract 
idea, signifying the trend of mortal evolution 
which shall be hindered in its present course by 
Divine Justice. Saturn is said to bridge the 
gap between the mortal and the immortal 
natures of man, in the evolution of the race. 
It is the property of this planet to bring events 
to a crisis, that their lesson may be learned, 
and their experience transmuted into that truth 
which is justice, bringing divine realisation 
and spiritual progress. Merlin appropriately 



'f Thomas Taylor. 

339 



COMMENTARY CONCLUDED. 

places Saturn after a prophecy of the 
confusion of mortal concerns, and before his 
prophecy pf the immortal destiny of the race. 

The twelve houses of the stars (the twelve signs of 
the Zodiac) shall deplore the transition of their guests. 
Gemini shall forego their accustomed embraces and 
shall call the urn to the fountains, 

Gemini, "the well-known heroes Castor and 
Pollux. Although they were buried, says 
Homer, yet they came to life every other day, 
and they enjoyed divine honours. Castor, the 
mortal, fell by the hands of Idas, but Pollux 
slew Lynceus. At the request of Pollux, Zeus 
allowed him to share his brother's fate, and to 
live alternately one day under the earth, and 
the other in the heavenly abodes of the gods."* 
In this ancient myth the divine and mortal 
natures of man are represented by the brothers 
Castor and Pollux. To say that they shall 
cease their embraces is to imply that the divine, 
when understood by man, will be differentiated 
from the human, arid that both will call the 
urn to the fountains of living waters, or con- 
sciously partake of the same essence. ''He (the 
Sun) enters into Gemini at the time when the 
Pleiades rise." Vitruvius. 



^Smith's Smaller Classical Dictionary. 
340 



COMMENTARY CONCLUDED. 

The scales of Libra shall hang obliquely until Aries^ 
shall put his curved horns under them. 

Libra is the sign of the Balance, while Aries 
'*the ram is the principle of generation."* 
Balance cannot be achieved by man until the 
principle of generation is understood and 
applied for the awakening and lifting up of 
that Regenerative Force which is the instru- 
ment the soul uses to build up its Solar or 
Spiritual Body. The spiritual equilibriimi of 
the world will be upset until the generative 
force in man is transmuted into Regenerative 
Power, t 

The tail of Scorpio shall produce lightnings, 

Scorpio represents the negative side of mani- 
festation and here symbolises opposition. 
There shall be fiery opposition to the coming 
Spiritual Light. 

and Cancer shall quarrel with the Sun. 

Cancer represents power. Those in authority 
will quarrel with the Sun, oppose the coming 
of Spiritual Light, because it illuminates the 
ignorant and dethrones segregated forces. 

Virgo shall mount the back of Sagittarius and shall 
dim the flower of her virginity. 

Virgo is the virgin or woman, while Sagit- 
tarius is the house of Jupiter, the giver 



^Proclus. 

^Compare Dual Aspect of Solar ForcCj page I ID. 



341 



COMMENTARY CONCLUDED. 

of the law or holder of authority. It is possible 
to interpret this as an allusion to the present 
feminist movement. 

"Astrea in the mythology of the ancients, was 
the goddess of Justice, who resided on earth 
during the reign of Saturn, or the golden age. 
Being shocked by the impiety of mankind, she 
returned to heaven, and became one of the 
twelve signs of the Zodiac, under the name 
of Virgo." 

The chariot of the Moon shall disorder the Zodiac, 
The Moon or soul of humanity is here repre- 
sented as progressing and thereby upsetting 
and disturbing existing conditions. 

and the Pleiades break forth into weeping. 

"The Pleiades were seven in number, six of 
whom are described as visible and the seventh 
as invisible. The Pleiades were virgin com- 
panions of Artemis and, together with their 
mother, were pursued by the hunter Orion in 
Boeotia; their prayer to be rescued from him 
was heard by the gods, and they were meta- 
morphosed into doves, and placed among the 
stars. "t 

The Pleiades represent the seven principal 
ganglia of the sympathetic nervous system, 
pursued by the Initiate Orion who seeks to 



"fSmith's Smaller Classical Dictionary, 
342 



COMMENTARY CONCLUDED. 

energise them. When energised (when the 
Divine Force flows through them) they are 
said to weep* and through prayer are changed 
into doves. The dove has been in many ages 
the symbol of the Super Solar Force. To say 
that the Pleiades become doves is to say that 
they become vehicles of the Super Solar Force, 
and energised by it appear as stars. Thus 
"The Pleiades break forth into weeping" 
means that at a certain period of evolution 
the ganglia of the sympathetic nervous system 
shall be highly energised, and men shall 
become God-enlightened and no longer sub- 
ject to illusion. 

Hereafter the offices of Janus sh^U never return, 

There shall be no more war, ''Janus occupied 
an important place in the Roman religion. 
He was the porter of heaven. On earth also 
he was the guardian deity of gates. At Rome, 
ISTuma is said to have dedicated to Janus the 
covered passage bearing his name, which was 
opened in times of war and closed in times 
of peace."t "He has also a temple at Rome 
with two gates, which they call the gates 
of war." Plutarch. 



^^'Theoloffists also signify the extension of the Solar 
Providence to mortal natures through tears!' Proclus 
on the Timaeus of Plato, T. Taylor s Translation^ 
page 9S- 

^Smith's Classical Dictionary, 



343 



COMMENTARY CONCLUDED. 

but his gates shall lie hid in the interstices of 
Ariadne's crown. 

"Ariadne's crown, which is one of the celestial 
constellations, who left the world in Saturn's 
reign, called the golden age." The Life 
OF Merlin. London, 1813. Page .275. 
Ariadne's crown here symbolises the advent of 
the golden age which shall cause wars to cease. 

The waters shall rise at the stroke of a wand, 

The waters are influenced by the Moon, and 
symbolically represent feeling or soul ex- 
pression which shall flood the world when the 
magician, World Saviour, shall come. The 
wand of the magician is the spinal column 
energised by the power the Paraclete can give 
to man. This is the power Moses had, and 
which before Moses built up ancient Egypt. 

and the labour of the ancients shall be recreated. 

Thus translated this passage may be taken 
to signify the return of the Ancient Wisdom 
brought back by old souls incarnate for this 
purpose; or literally rendered means "the dust 
of the ancients shall be restored." When 
the generality of mankind become enlightened, 
and understand the profound spiritual purpose 
which inspired the Egyptians to preserve their 
dead, they will return the sacred relics which 
they have in their ignorance desecrated. 

344 



COMMENTARY CONCLUDED. 

The winds shall strive together with an awful blast, 
and shall make their sound among the stars. 

These are the "winds" of the Apocalypse 
(anemoi) or differentiations of the Solar 
Force manifesting in the cerebro-spinal sys- 
tem, and when man is able to sustain their 
inflow, they shall make their sound among 
the stars, energise the cerebro-spinal centres.* 
These centres when energised are visible to 
the seer as rapidly revolving stars of great 
luminosity and restore to man super-physical 
states of consciousness. For the purpose of 
clear statement we have refrained from differ- 
entiating Lunar from Solar and Super Solar 
Force in this book. The Pleiades t are the 
ganglia of the sympathetic nervous system 
energised by Lunar Force, while the stars 
here referred to, are the centres of the cerebro- 
spinal system, vehicles of Solar Force. The 
sympathetic and cerebro-spinal systems are 
thus prepared to sustain the inflow of the 
Super Solar Force, the Redeemer and 
Regenerator of mankind and the world. 



"^Compare page 263, line 23. 

Y' Companions of Artemis "{Diana the Moon Goddess.) 



345 



COMMENTARY CONCLUDED. 



"And He hath subjected to you the night and the 
day; the sun and the moon and the stars too are sub- 
jected to you by his behest; verily, in this are signs for 
those who understand." Koran^ Sura xvi. The Bee, 
Eyeryman^s Library Edition^ page 201. 



''Wherefore let God be exalted, the King, the Truth! 
There is no god but He! Lord of the stately throne!" 
KoRAN^ Sura xxiii. The Believers, page 150. 



346 



COMMENTARY CONCLUDED. 



TRUTH. 



MUHAMMED'S PROPHECY OF TRUTH. 
TO ITS OWN BOOK SHALL EVERY 
NATION BE SUMMONED." 

1. ''Men have rent their great concern, one among 
another, into sects; every party rejoicing in that which 
is their own ; 

''Wherefore leave them till a certain time, in their 
depths of error. 

2. "One day God will call to them and say, 'Where 
are my companions as ye supposed them?' 

''And we will bring up a witness out of every nation 
and say, 'Bring your proofs.' And they shall know 
that the truth is with God alone, and the gods of their 
own devising shall desert them. 

3. "And thou shalt see every nation kneeling: to 
its own hook shall every nation he summoned,'' 

The Koran, i, Sura xxiii. The Believers; 2, Sura xxviiij The 
Story; 3, Sura xlvj The Kneeling. Everyman s Library Edition. 



347 



COMMENTARY CONCLUDED. 



JUSTICE. 



ISRAEL'S PROPHECY OF JUSTICE. 

"Behold, I will send my messenger, and he shall 
prepare the way before me: and the Lord, whom ye 
seek, shall suddenly come to his temple, even the 
messenger of the covenant, whom ye delight in : behold, 
he shall come, saith the Lord of hosts. 

"But who may abide the day of his coming? and who 
shall stand when he appeareth? for he is like a refiner^s 
fire, and like fullers' soap : 

"And he shall sit as a refiner and purifier of silver: 
and he shall purify the sons of Levi,* and purge them 
as gold and silver, that they may offer unto the Lord 
an offering in justice, t 

"Then shall the offering of Judah and Jerusalem be 
pleasant unto the Lord, as in the days of old, and as 
in ancient years. 

"And I will come near to you to judgement; . . . 

"But unto you that fear my name shall the Sun of 
Justicet arise with healing in his wings." Malachi 
iii, 1-5, iv, 2. 



^Priests. ^Literal translation. 



348 



COMMENTARY CONCLUDED. 



THE MESSENGER. 



PROPHECY OF THE MESSENGER AND OF 

THE STONE THAT SHALL BE SET. 

UP IN EGYPT. 

"In that day shall five, cities in the land of -Egypt 
speak the language of Canaan, and. swear to. the Lord 
of Hosts; one shall be called 'The City of the Sun,' 

"In that day shall there be an altar* to the Lord in 
the midst of the land of Egypt, and a pillar at the 
border thereof to the Lord. 

"And it shall be for a Sign and for a Witness unto 
the Lord of Hdsts in the land of Egypt : for they shall 
cry unto the Lord because of the oppressors, and He 
shall send them a Saviour, and a great one, and he 
shall deliver them^ 

"And the Lord shall be known to Egypt, and the 
Egyptians shall know the Lord in that day, and shall 
do sacrifice and oblation ; yea, they shall vow a vow unto 
the Lord, and perform it; 

"And the Lord shall smite Egypt: He shall smite 
and heal it§ : and they shall return even to the Lord, 
and He shall be intreated of them, and shall heal them. 



^Literallyj a sacred stone shall he set up, ^Restore it, 

349 



COMMENTARY CONCLUDED. 



"In that day shall there be a highway out of Egypt 
to Assyria,t and the Assyrian shall come into Egypt, 
and the Egyptian into Assyria, and the Egyptians shall 
serve with the Assyrians. 

"In that day shall Israel be the third with Egypt 
and with Assyria, even a blessing in the midst of the 
land: whom the Lord of Hosts shall bless, saying, 
'Blessed be Egypt, my people, and Assyria the work 
of my hands, and Israel mine inheritance.' " Isaiah^ 
Chapter xix. Verses 18-25. 



"^The Bagdad Railway is the beginning of this highway. 



4r 



350 




"My Port Paternal in the Courts of Light/^ 
Hymn to the Sovereign Sun. 

" 'Tis thine by heat apparent to exalt 

Corporeal natures from the sluggish earth, 

Inspiring vivid, vegetative power; 

And by a nature secretly divine, 

And from the base alloy of matter free, 

Inherent in thy all-productive rays, 

Thou draw'st to union with thy wond'rous form, 

Exalted souls, that in dark Hyle's realiiis 

Indignant struggle for the courts of light: 

All beauteous, seven-rayed, supermundane god! 

351 



Whose mystic essence secretly emits 
The splendid fountains of celestial light. 

"All-bounteous god, by whom the soul is freed 
From Generation's dark corporeal bands, 
Assist THY OFFSPRING bomc on mental wings, 
Beyond the reach of guileful Nature's hands 
Swift to ascend, and gain thy beauteous world. 
The subtle vestment of my soul refine, 
Etherial, firm, and full of sacred light, 
Her ancient vehicle by thee assign'd 
In which invelop'd, thro' the starry- orbs, 
Urg'd by the impulse of insane desire, 
She fail'd precipitate, till Lethe's shore, 
Involv'd in night, unhappily she touch'd. 
And lost all knowledge of her pristine state. 

" 'Tis thine, from multitude exempt, t' inspire 
In forms subordinate, prophetic truth; 
For truth and pure simplicity are one : 
And of preserving unpolluted power. 
Thy libe?'ated essence is the soiu'ce." 

Extracts from the Emperor Julian's Oration to the 

Sovereign Sun. 



352