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PROF. JOS. RODES BUCHANAN, M. D.

PROF. JOS. RODES BUCHANAN, MD.

AUXHOPc OF"

Systkm Anthropology (1854.)

Eight volumes of Buchanan's Journal of Man.

The Land and the People, 1847.

Opp:nl\g the door of the Medical College to
Woman, 1848.

Addresses in defence of the American Medical
Reform.

Editorship of the Eclectic AIedical Journal,

CiNCIXXATI.

The New Education.
The Manual of Psychometry.
Thi:rapp:utic Sarcognomv.
Primitive Christianity, 1897.
Periodicity, 1897.

PRIMITIVE GHRISTIflNITY

VOLUME I.
CONTAINING THE LOST LIVES OF

JESUS CHRIST AND THE ftPOSTLES

SHOWING

The dawn of Christianity in Jesus Christy
Its destruction by martyrdom and suppression,
The Pagan origin of the Roman Church,
The Falsification of the Bible by Forgery j

AND THE AUTHENTIC I

X30SPEL OF ST. JOHN

With engravings of St. John, Jesus Christ and John the Baptist.

By PROF. JOS. RODES BUCHANAN, M. D.

SECOND EDITION.

The second volume will contain the Preface; the Religion of Jesus Christ; the
history of its destruction at Rome; the lircx and labors of St. Paul, St. Peter;
St. Thomas, St. Luke and St. Alark ; the description of the Apostolic Circle
at Jerusalem; the complete SYNOPTIC GOSPEL, which is the Apostolic
History of the Mission of Jesus Christ from the beginning to the end, under
the authority of Matthew, Mark, Luke, John and James; the corrected Epistles
of St. Paul, St. Peter, St. John, St. James and St.Jude; the true history ot the
Book of Revelation and the Epistle to the Hebrews; and a complete historic
demonstration that what has been called Christianity is not the Christianity
of Jesus Christ, but was bom at Rome in fraud, outside of the Christian
Church, was recognized by its Fathers then as Paganism and is really the
ancient Paganism of many nations, greatly debased at Rome, but disguised
as Christianity by the falsiSed records of an anonymous Bible, containing the
forgeries of St. Paul's Epistles which are denounced by him.

Published at San Jose, Cal., 1897-8,
By E. S. BUCHANAN.

printed by

Garden City Printing House, Schmitt & Currlin, Proprietors,

169-171 W. San Fernando St , San Jose, Cal.

THF

PUP

AST
TILP

NEWYORK

CLIBRARY

LENOX AND
-OUNDATIONS.

897.

Copyrighted by Jos. Rodes Buchanan, M. D.
1897.

CONTENTS OF PRIMITIVE CHRISTIAMTI'-VOL. i.

PAGES.

Title Page— Dedication to Christ

Preface ^"^^

CHRISTIANITY OF JERUSALEM and the Pagan church of

Rome 16-51

Sublime truth of Cbristianit.v, 16-1 8. Aaonymous origin of the
Roman church confessed and explained, 19-21. Evidence of
Forgery, 21-27. Its wickedness checked by law, 28. Unable
to defend itself and its bloody rec -rd, 28-29. Its thorough
exposition, 30-31. Absence of the bible for 170 years, 32.
Church literature ignored the bible until A. D, 170, 33-35.
Christianity never entirely extinct — Imperfect gospels con-
tinued, 36-39. Anti-Christian Forgeries in Matthew, Mark
and Luke, and false predictions sheltered by the charm of Christ-
ianity, 40-48. Essential Paganism, 49. Narcotic influence of
the church spirit, and promised resurrection of Christianity.

ORIGIN OF THE REVELATION of the Gospels 52-76

Low spiritual conditions in 1800, 52. Sciences for human re-
demption by a divine religion, 53. Communication with the
higher world and looking to Jesus, 53-57. Message from St.
John, 58-60. Tested by science, 61-65. Communication from
Jesus, 66-67. Spiritual co-operation, 6a. A revelation for all
mankind, 68-71. Heavenly influence accessible to all— method
of reaching the higher world, 72-73. The gates wide open and
the whole world ma}' enjoy a heavenly influence, 74. Public re-
cognition over half a century ago of the science that unites the
lower and higher worlds, 75-76.

LIFE OF JESUS CHRIST 77-126

The noble character of Jesus and its fictitious record, 76-80.
Man's relation to God, 80. Christianit}- the proper word, 81.
Synopsis of the life of Christ in the first thirty years, 82-84.
Narrative from St. Matthew— His visits to Persia, Eg.vpt and
India, 85-87. His lectures in the temples, 88-89. Character of
his teaching, his baptism and hostility of the pinests, 89. His
spiritual miracles and predictions, 90. Recollection's OF Jesus
BY St. James, 92. Gethseniane, the transfiguration and last sup-
per, 93-94. Condemnation before Pilate, 95. Description of
the cruciflxion, 96-98. Personal description of Jesus, 99. Visits
of Moses and Elias to Jesus, 100-101. Marvels after the death
of Jesus, 102-103. Comments, 104. Description of Jesus by
Joan of Arc, 105-109; by Rev. Thos. Scott, 109-111 : by Judge
Rowan, 112-114. (Additional personal descriptions of Jesus
appear on pages 169-174.)
History of Jesus by IIafed and Matthew, 115-123. Apos-
tolic seances and predictions, 124—126.

PAGESl

MARTIN LUTHER an the history and fattw€ of the church 127-133

Its Paganism 134»

LIVES OF THE APOSTLES 135-230

St. John, synopsis of his life and biblical fictions, 136-137. Gos-
pel of John, 138. Polycarp, 139-1 iO. Suppression of gospels
at Rome, 140-142. His character and psychometric descrip-
tion, 143-144. Mrs. Place's description of Jesus, 145-146.
Messages of St. John to the modern world, 147-149. His expe-
rience with Jesus, 149—152. His mission in Rome, 152-155.
Intcrv'iews and historical statements, 155-163. Historical
statements from Polycarp and his personal description, 163—
168. Description of Christ by Lcntulus, by Matthew, by Cor-
nelia, 169-174. The words Jesus and Christ.
St. James of Galilee — Biblical fifctions,* 175. Psychometric de-
scription, 176-177. Personal narrative of St. James, 178-180.
Interviews and statements, 181-183.
St. Jude— His narrative, 184—187. Ethical reformation by edu-
cation, 188. Historical fictions concerning Jude, 189-190,
Psychometric description, 190—191. Jude's grandsons, 192.
St. James of Jerusalem— Historical ignorance of St. James —
Statements of Josephus — St. Simeon, 193-196. Psychometric
description, 196-197. Narrative ot St. James, 197— 200.
St. MATTHEiV — His life and labors, 202-204. Psychometric de-
scription, 204. Personal narrative, 205-207. (His gospel uot
written in Greek.)
St. Andrew— Biblical fictions, 207-208. Personal description,

208-209. His life and character, 209-210.
St. Matthias— Biblical fiction. 211. Personal description, 211.
Personal narrative, 211-213. Psychometric description,
213-214.
St. Philip- Personal narrative, 215-216. Biblical fictions,

217-218.
St. Bartholomew— Biblical fiction, 219. True history, 219-220.
Various fictions and Bartholomew's day, 220-221. Psycho-
metric description, 222.
John the Baptist— Description, 223. Personal narrative, 223,

226.
St. SiMO*-Biblical narrative, 227. True history. 228.
Judas IscARiOT, as viewed b3' the Disciples, 229-230.
Conclusion— The church as it is and as it may be.
|®"Reference to the second volume.

— " #

* The bib'ical fictions often referred to vrere contained in a large family bible
urinted by Robinson and Franklin, New York, 1839 (successors to Leayitt, Lord
& Co ) The title page says it is '•according to the standard of the American Bible
Society" and contains 'What has never before teen added, an account of the lives
and martyrdom of the apostles and evangelists, with plates." The publishers claim
••that it possesses many advantai^es over any other quarto Bible m the market.
It claims faiselv that "the New Testament was originally written in Oreek, but
does not venture to say how or when it first appeared.

CONTENTS OF GOSPEL OF ST. JOHN.

PAGES.

In the beginning 1

Divine light 2

John the Baptist 3

Testimony ol John 4

The first disciples 5

Marriagre at Cana 6

"Visit to Terusalem 7

"Visit of Nicodemus 8

Teaching Nicodemus 9

Testimony of John the Baptist.. 10

Jesus visits the well 11

Conversation at the well 12

Samaritans and disciples 13

Visit to Galilee and healing 14-

Sadden healing at Bethsaida 15

Discussion over the healing 16

The works of Christ 17

Jesus in Galilee 18

Seastorm and apparition 19

Spiritual independence of food... 20

Jesus asserts his mission 21

Test of the disciples 32

Jesus teaching in the temple 23

Discussion in the temple, hostility 24

Is this Christ 25

Teaching in the temple and pro-
tecting the woman 26

Jesus declares his mission 27

Asserts his mission from God,

superior to Abraham 28

Asserts the divime message 29

Colision with the Jews 30

Testimony of the blind man 31

The blind man assailed 32

Thou hast seen htm— Jesus the

shepherd 33

The Epiphanies of Jesus and St.
The Romax Theology in the can
▲ppemdix— Chrisbna and Christ

PAGES.

Discussion at Solomon's porch... 34

Angry opposition of Jews 35

Beyond the Jordan, Lazarus sick 36

Lazarus in the grave 37

Family of Lazarus met 38

Healing of Lazarus. I harisees... 39

Caiaphas and Pharisees 40

Jesus at Bethany, supper 41

Entry in Jerusalem 42

Jesus glorified by a voice 43

Jesns the Light, last supper 44

Jesus washes their feet 45

Judas exposed, goes out 46

Peter warned, disciples taught... 47
Close connection of Jesus and

disciples 48

Afleclionate farewell 49

Duty and fate of disciples 50

His departure and care ot his

disciples 51

His resurrection and the Father 52

Prayer of Jesus 53

In the garden, Jesus arrested 54

Jesus before Annas 55

Jesus before Pilate 56

Trial before Pilate 57

Condemnation and crucifixion... 58

Death on the cross 59

Attention to the body 60

I Discovery at the Sepulchre 61

I Jesus appears to the discipk* 62

i Second appearance 63

i Third appearance at the tea 64

I The last appearance 65

! Final notes •.— 66

James' description 67—69

nonical gospel of St. John. 70—78

.„„....„ 79-82

DEDICATION.

TO JESUS CHRIST

The Founder of Christianity,
The first revelation on earth of Divine Wisdom,

Whose life and mission, though fatally crushed in

the blood of the immortal martyrs,

May yet become the Savior of Humanity.

This revelation of his life, as the messenger of heaven,
by one he has summoned to carry on his
work, who desires if possible, to
imitate his example,

IS HUMBLY DEDICATED:

Knowing that though imperfectly done, it is done in
all sincerity, in accordance with his wish, and
aided by his Disciples, and may therefore,
imperfect as it is, aid to fulfill the glo-
rious promise of St. John, made six-
teen years ago,

That the whole world should bow to the truth.

PREFACE.

''Primitive Christianity" is a result of sixty years*
labor by a truth seeking scientist, leading him as
a professor of ph^^siology in several medical colleges
and an original explorer of nature, to solve the prob-
lems which colleges had left unsolved avd which are
the most important problems as to human welfare
that have ever demanded solution.

These investigations leading up from anatomy
physiology and therapeutics to the brain, the soul,
and the eternal Hfeof man, required an understanding
of that higher sphere of life, the world in which
immortality is realized, and the relations of the mor-
tal to the immortal, concerning which the world has
been so long wandering in the dark, never finding
anything which an honest scientific and critical mind
could recognize as satisfactory. It was therefore
necessar}' to find the clear comprehensive view that
science would sanction, which would also satisfy
those religious principles which equally demand sat-
islaction, but which have never been satisfied by
science.

Science in its perfection must give the truth con-
cerning religion if it is complete science, and religion
in its perfection must harmonize with the truths of
science and enforce the performance of duties.

When I established and named the science of PsY-

CHOMETRY in 1842, I made possible the solution

of those obscure problems of religion and science,

i which ten thousand years of progressive civilization

j had left in darkness and contention.

FRBPACB.

Ps3^chometry establishes the ability of the human
sotil in this Hie to explore all things in this world or
in the higher w^orld. For when the constitution of
man is perfected in its intellectual power, he has
the same freedom of research and exploration which
belongs to the immortals, and as there are millions
in whom the soul is thus emancipated in various
degrees from material bondage, there will be no
difficulty (as soon as mankind attend to the lesson
I have given and demonstrated) in making known
throughout the world the true condition and laws
of that world of immortality to which we are all
advancing, and which is now not far from my foot-
steps.

1 havecalled this development of science the**dawn
of a new civiHzation", for that must be its ultimate
result, as it gives a key to universal knowledge, open-
ing new vistas of limitless knowledge in geolog3'',
astronomy, natural history, political history, pale-
ontolog3% chemistry, materia medica, phj^siology,
pneumatolog}^ cosmic laws, education, oratory, es-
thetics, future heredity or progress, and the science
of destin \^, some of which have been explored by that
profound philosopher Prof. Denton.

It would give me great pleasure to illustrate this
by preparing a volume upon each of these themes;
but life is too short and the world in its stupidity
never welcomes revolutionary knowledge.

If I regret the stubborn ignorance ol mankind it
only stimulates me to try to help them out of that
condition so far as I can be permitted. The triumph
of mind over matter is the hope of the future, and
psychometry will be the most efficient agency. But
the triumphant power of matter to hold it in narrow
limits is the world's history from the first beginning
to the end of this century. Inertia is the law of mat-
ter, forbidding change— progress or change is the law
of mind, and the time must come in which mind will
not be enslaved by toil, by selfishness and by passion

PRSPACB.

and will no longer be ruled "by inertia, which is the
law of .stability against which T always havfe been a:
rebel*. The divine plan of the Universe seems to gire
inertia a vast realm of power to insure stability, but
also gives a large sphere to the antagontst powers of
progress, and in earthlife they are in conflict against,
inertia.

This work is a part of my rebellion, which aims to
destroy all existing institutions, aristocracies, gov-
ernments, churches, colleges, penal institutions, asy-
lums and business institutions generally, which as;
we hare them now, are the joint products of heredi-
tary ignorance and pervading selfishness, which the
religion of Jesus Christ must fundamentally change
or annihilate for it is the most powerful antagonist
of the inertia which perpetuates all evils.

Therefore I regard this work in bringing forth the
lost gospels of apostolic men, though there be little
science in it, as the most important achievement of
Psychometry, as the discovery of America was the
most important achievement of navigation.

When I obtained a psychometric knowledge of the
character of the apostles and of Christ, I knew that
they were the heroes of humanity, anxious still tc^
aid human progress, and that the religion to which
they gave their lives must have had the elements of
divine truth, which did not appear in the Roman
bible or in any other record of ancient religions, and
therefore it was my duty to bring their lost record to>
the knowledge of mankind.

The truth of the communications in this volume
has the same guarantee that led the Apostles ta
accept the statements of Jesus as to his divine mis-
sion—the integrity and intelligence of the speakers.
By that guarantee I am assured as to the commun-
ications of St. John, as I have felt the elevation and

• ) As my readers belong to the class that have been most unwilling to
submit to this inertia, I trust they will sympathize with my remarks upon
the world'* stubborn condition.

parity of \m nature, and all who hare more psychic
power than myself realize it moFe folly than I do and
pereeiYC the character of hit life.

Moreover I know the unsurpassed eorreetness of the
perceptions of Mrs. Buchanan in this life, which is of
course increased in the higher life, and that she hag
been my companion and angel guardian since her
departure, with continual physical signs of her pres-
ence and writing in her own handwriting, and I know
she would not intentionally try to deceive or mislead
unless she had been deceived herself. Her counsel
upon all matters concerning my life in this world has
been good and it is not probable that she would be
deceived in a world of much clearer vision and in the
society she would seek.

The only occasion of any doubt is the imperfection
of mediumship and the possibility of misunderstand-
ings with the communicating spirits, who may not
always catch our language correctly' or impress their
own thoughts and words perfectU' on the medium.
1 am sure of the integrity of the mediums engaged
(free from pecuniary motives) and I have endeavored
b^' repetition and reviewing to correct any accidental
errors. There remains the question of the familiarity
of the spirits with the English language, which is not
a serious question, as they have long been familiar
with it, and respond readily. St. John appeared
rather less familiar with the use of our language
than St. Matthew and St. James.

What I have recorded has always been subjected to
their revision for correction and has received their
sanction.

If they were mistaken on earth as to the mission
and religion of Jesus, they have not discovered any
error in the many centuries of their spirit life ; and
when we consider the heroic integrity both of Jesus
and of his disciples, as well as their sagacity, which
they have manifested to me concerning affairs in this
life, I think we should receive what they say as the

nearest possible approach to truth, especially when we
find nothing in it contradictory to reason and find
a positive repudiation of the frauds of superstition,
which restores the pure religion of Jesus.

The most serious hindrance I have found is the
long lapse of time and consequent imperfection of
memory. This does not concern any important fact,
but does involve many minor matters which it would
be most interesting to learn, and especially does it
involve chronolog3\

The spirit world has little to do with our divisions
of time and consequently all are not competent in my
experience to give accurate chronological statements,^
nor are all as accurate in their recollections of these
ancient matters as of recent things. Another diffi-
culty has been the imperfection of my own memory
and liability to errors in my memoranda, requiring
continual vigilance. The work has been prosecuted
f \mder the nervous debility produced by the shock of
I a severe tall in Boston, and two years' subsequent
i struggle against malaria, by which I was unfitted for
active business and steady application, while eighty
years had diminished mV vital resources. Under
better conditions herefttter greater correctness and
facility will appear, for this is but the beginning of
historical revelations Irom the past.

The most important thing in such communications
is the absolute integrity and devotion to truth of all
concerned in both worlds, and their unwillingness to
surrender to the delusions of imagination, which are
already so conspicuous in spirittial literature and are
likely to overwhelm the credulous with delusions
unless they learn to rely upon persons of sober and
critical judgment. But assured by the highest author-
ity of the value of this record I present it to the world
as the first complete revelation of Christianity as it
was in Jerusalem and is today in Heaven.

Knowing that this work has been faithfully done
(under many difficulties) and that as we may now

PREFACE.

without fear for life or liberty commune with the'
liigher world, that it will be sustained b3' heavenly
approbation, I know that future ages will rejoice in
the truths herein presented, which will ultimately
terminate the earth-born delusion that has afflicted
mankind for over seventeen centuries.

The majority of mankind in this centur\' have out-
grown the old delusions and the power of the church,
because they have learned that the church has never
redressed human wrongs, ''and never attempted to
-establish human brotherhood, which should have
been its very first duty, nor established peace among
the nations it has ruled, and having no other estab-
lished teacher of religion, they are drifting into skep-
tical materialism, ignorant of heaven and uncertain
of the existence of their own souls — a state of mind
that chills the noblest faculties of the soul.

To those who are drifting carelessly' in that tide I
would say that the most important and tragical
«vent in the world's entire history was the appear-
-ance in Jerusalem of a man of pre-eminent virtue,
whose earnest and strong-minded followers loved
him with profoundest reverence, and whom succeed-
ing generations of idolaters transformed into a God
in spite of his recorded protests.

Jesus called Christ, which means that he was an
inspired teacher, was different from all men that have
ever appeared before or since. -^ Entirely independent
of the spirit of the age — regardless of the supersti-
tions of the Jews, the Persians, the Hindoos and the
Eg3' ptians, with which he was familiar, and the mytho-
logical fancies ol Greece and Rome, he taught a pure
and simple religion at the peril of his life, which mod-
ern science coniirms, which has no taint of delusion or
priest cralt, and which would make mankind one vast
and happy brotherhood, whenever the world accepts
and IIa'cs it as it was lived b3' him and his apostles. ^

The cunning ferocity- that murdered him and his
apostles, supijressed or distorted all their honest

PRSPACB.

writings, concealed their true history and organized
with poHtical and militarj^ power the entire mass of
ancient superstitions which he was overturning, into
a church sanctified by his name felonioush' assumed,
should inspire ever\^ lover of justice and truth to
rally to the standard of this noble martj-r and listen
to his teaching now rescued from oblivion and from
hideous distortion.

With a dignity, modesty, sincerity and integrity
which commanded the faith and devotion of all w^ho
who were near him, Jesus taught the law of the per-
fect life and made his followers acquainted with the
higher world of immortality and its inspiring com-
munication with those who seek it. He taught them
that the departed could return and would return to
others as Moses and Elias came to him.

He taught them that the heavenly world might be
their companion and enable them to do wondrous
works of benevolent healing, of wisdom and instruc-
tion, and he taught them in private those mysteries
of i3s_vchic intercourse to which the most advanced
have but recently- attained in the 19th centiiry.

This reaching up to Heaven, uniting the world of
mortals here and the world of our more enlightened
ancestors, whose experience excels our ow'n by thou-
sands of 3'ears is the greatest triumph of the pioneers
of modem civilization, bringing in a flood of wisdom
and of love, in spite of the malignant opposition of
selfish ignorance and bigotted superstition. The dis-
cover3^ of the American continent is but a meagre
incident in comparison with the discoverj^ of bound-
less worlds of masfnificence and beautv which trans-
cend the creative power of the human miagination.
This may well be called the dawning of real enlighten-
ment and civilization. The nineteenth century might
in its ignorance claim the exclusive honor of hailing
this dawn, though as yet it comes to us but dirnly
through the clouds; but we are simply recovering
what Jesus taught and his followers enjoyed, lor

PRBVAC*.

with him the sun rose in unclouded splendor in
Palestine in the first century, and for the eighteen
centuries since it has been hidden from mortal sight
by the dense clouds of Paganism and despotism that
rose from the moral darkness of Rome, assuming
the name of Christianity, which still overhang our
unhappy and warring world, robbed of its birth-
right lor eighteen centuries.

That Jesus was credentialled and empowered to
announce to mankind the wisdom and the law of
heaven is clearly established by his authentic history,
for he is in himself a perfect witness, free from any
possible distrust of his integrity. He might have
been the adored leader of the Jewish nation if he
had had any worldly ambition, and established a
conquering church as did Mahomet, but he put away
all temptation and gave the simple sacred truth to
his disciples, at the inevitable peril of his life.

He testified that he bore a message from heaven
which was not his own and that all he did and said
was due to the overwhelming influx from the divine
world, for which he claimed no honor to himself, and
his disciples loved and served him in consequence as
man was never served before, because they felt they
were led by a heavenly power and the presence of
that heavenl3^ power was attested by miraculous
performances far above the common course of nature
through spiritual powers which we understand to-day
and therefore do not doubt.

^If we accept the unimpeachable testimony of the
disinterested and inspired teacher, corroborated by
the solemn testimony and the self-sacrificing heroic
lives of his disciples, we act wisely, for it is impossible
in the nature of things that the truth could have had
any better presentation in acts and words or any
more perfect attestation from the midst of a nation
of its enemies. To be indifferent to such a message
and its solemn demonstration is to confess that

PREFACE.

we do not recognize the pure gold of truth when we
behold it.

But when we accept this per ect moral demonstra-
tion of divine truth, we know that there is a perfect
law of li!e— the law of God— the law of divine wis-
dom—the law of love and justice, in accepting which
we prepare ourselves for heaven in this life and that
which is to come.

The God who is no limited being but the soul of the
Universe and source ol our hfe, demands our reveren-
tial love — the entire devotion of our soul — ii we
would advance toward divine perfection. This w^as
the supreme lesson Jesus gave, of which he was the
illustration as w^ell as tlie teacher, and w^hen w^e
give our devotion to God and our gratitude to the
messenger of divine truth, all virtues flow into our
soul, with all the energies this life demands, as it was
with the disciples, and we begin a new life— a life of
triumphant energ3' and joy — a life of conscious rela-
tion to God and heaven realizing that

"Earth hath no sorrow that heaven cannot heal."

And now my friends for whom I have labored to give
you access to divine truth, my chief work is accom-
plished, and in a few months I go to the w^orld of hfe
of light and of love, irom wdiich I shall not cease to
watch and to assist you and to help the incommg
humanity of a brightening w^orld.

PLAN OF THIS WORK.

In presenting this historical work it does not like
the priestly falsification of Rome claim any other
authoritj^ than truth.

It it as close an approximation to truth as circuni-
stances permitted and it presents Christ and his
apostles as they desire to appear and as they did
appear in Jerusalem.

ThA.N OF THIS WORK.

The brave pioneers of the first century who have
never ceased to labor for humanity have given me
many proofs of their presence, esteem and coopera-
tion and materially assisted me in prolonging my

life.

But I do not consider this report perfect in its his-
torical and literary merits, and would not have
brought it forth now but for the appraching end of
life, which forbids delay.

In this work the very arbitrary arrangement in
chapters and verses adopted in the standard or
King James* version is retained to facilitate com-
parison and reference to the canonical gospels. This
division into chapters and verses is arbitrary. The
division into chapters originated in the 13th century,
and the division into verses (first accomplished by
Euthalius, deacon of Alexandria, A. D. 462 ) was per-
fected by Stephens in the 16th century. The reader
therefore should pay no attention to it, but simply
follow the punctuation.

The contents or arguments placed at the head of
each chapter in the standard version are of no author-
ity and of modern origin. Hence it was preferred to
reject them entircl\^

I have deemed it' better not to make the work a
tedious record of desultory conversations with the
ancients, but to present the result of their informa-
tion in a compact and systematic form, it being under-
stood that the contents of the gospels are derived from
information given by the four evangelists and oth-
ers of antiquity and by modern spirits who have
assisted.

The gospel writings herewith presented do not
claim to be infallibly correct any more than other
histories of ancient times, nor to coincide with each
other in all things, for they were written without
concert among their authors at convenient intervals
of time by plain men unpracticed in writing, and it
would be marvelous if they did not show such differ-

Christ In Jcrasalem— ParanUm la Rome.

■eiices as usually occur in records of past events as to
the fullness of the narratives and their details.

The aim of this work is to restore the Gospels to
their original condition and to the satisfaction of
their authors, without attempting the illustrative
commentaries for which there has not been time, and
especially to make known to the religious world the
true doctrines, lives and characters of the founders of
the only religion ever known which has the entire
approbation of the celestial world. St. John who
was the first to call me to this work has fully
expressed his sentiments which the reader will find
in his life and messages.

THE CHRISTIANITY OF JERUSALEM AND THE
PAGAN CHURCH OF ROME.

Christianity' calls man up from the hell of selfish-
ness to the heaven of love — from matter and death
to Spirit and life.

Such is the eternal progress upward, for existence
is progression or evolution. Spirit is infinite and the
eternal ascent from matter is its growth— for growth,
not decay is its law. From the limitation of matter
to the infinity of spirit is the sphere of ascending
change which makes the infinite history.

Human life ascends from its physical basis to the
divine, repeating ever the miracle of creation, from
that which is more minute than microscopic objec-
tivity eluding all sense, to that which is commensu-
rate with the stars, passing through the octave ot
creation, reaching definite anatomical structure first
in the form of aquatic life belonging to the realm
of fishes.

Thus has the evolution of the race its successive
changes of spiritual life coming from darkness to
light as the acorn rises from the cold ground to its
sun tipped leaves.

Christ in Jerusaletu — Pagranism in Rome.

All progress of the special comes from the universaly
as the vegetable kingdom of beautj- comes from light,
and man evolves from God.

But the acorn in the soil knows not the light that
is calling it forth and man in iiis primeval darkness
knows not God. At first he dimly fancies m^-sterious
powers, knowing there is something above him.
From this m^^thological age he advances to a
grander conception of some nnitarj^ cause and calls
it God, knowing that it is mysterionsh" bej'ond his
sphere, but conceiving still a personal being — a spirit
of low grade like the Yah-weh of the Jews, act:ve as
a mortal among the ph3^sical forces of nature.

The personal God of the Jews, a magnified mortal,
survives in the traditions and im'ths of antiquity
and still rules the ignorant mind, which cannot rise
above such limitation.

As humanity' developes it r ses but slowly to higher
conceptions as its inpiration becomes more abundant.
The highest conception was attained by St. John
when he said '^the law was with God and the law
was God." The 19th century- cannot surpass this.

The limitless is master ol the limited, and the incon-
ceivable of the conceivable The personality^ ol God
is not a lorm of being but a relation. God is personal
to all humanity as infinities are related to realities.
Each form is related to the infinit\^of space of which
it occupies a part. Our earthl^^ lives are related to
eternity of which they are an atom. Whatever is, has
its personal relation to the infinitiks of space, of
attraction, of light, of heat, of mo: ion, ot power, of
love, of intelligence — the environment that makes its
destiny.

God in the highest sense is the life from which all
life comes, the intelligence ot which all intelligence is
a part — the light that lighteth every human being,
the life that in each individual is ever advancing to
a higher condition. As the source and sustainer of
life, God is the Father to humanity and jesus used

Christ in Jemsalem— Paganism in Rome.

i:liat name but not in the limited personal sense of
strperstitious Jews.

John, his best exponent, presented the conception
of God as infinite and unchanging, wideh^ different
Irom the paltr\^ Jewish conception that still fionr-
ishes not among the enlightened, but in the super-
stitious spheres of modern theologj^

To tlie divine truth we are in personal relation, as
the flower is to the sun ; and the higher man rises in
his spiritual life the more concious is he of the divine
presen -e which he obeys and which sustains him.

In the divine sphere there are millions of exalted
spirits which represent that sphere to mortals, con-
veying its l3enignit3'and wisdom. The overwhelming
powerthatcameto Jesus, making him conscious of its
source, conscious of supernal power and s\'mpathy
and fearless in its expression, is a solitary- pheiiome-
non in human history, but not unlike the similar
power, that has come to sainted heroes in the per-
formance of duty, to mothers in maternity, and may
■come in some degree to all who aspire.

He is the model whom we may imitate— the per-
sonal assurance that God is not inaccessible to all
humanity and that as we seek God, we reach the
heavenlv' kingdom that fills the earth with joy as it
•comes.

The kingdom of love, or kingdom of God flashed
upon the earth in the mission of Jesus Christ but the
dense vapor of social barbarism has hidden it ever
since, for evolution demands m3'riads of years, and
if a hundred thousand years have been required to
•develope life up to the completion of the animal king-
dom and organization of nations with recorded his-
tory, we know the kingdom of God cannot suddenly
arrive, as mankind has not yet risen above Paganism,
which is known to those who understand history
and will be shown in this volume.

Man is born in ignorant helplessness. The race oi
man appeared on earth in ignorance and poverty.

Christ la Jemsalem— Fasrantsm In Rome.

Ignorance is the parent of superstition and supersti-
tion is perpetuated by the intolerance of the animal
nature — the tyranny of parents. Hence it has never
ceased. It rules the world to-day.

Socrates, though faultless in character, was con-
demned to death, and Jesus with a iar higher mission
approached his death, knowing he was foredoomed
by the hostile world of superstition — as intolerant in
Palestine as in Greece.

His disciples followed in his path and advanced ta
death, perilling their lives for all liumanitA' — for us
more than for their own countr3'men, and we owe
them eternal gratitude. Their names are immortal.
Hated and slain on earth but honored in heaven, they
still continue to aid human progress.

Paul and Peter, Matthew and James of Galilee, Luke
and Mark, Andrew and James of Jerusalem, Thomas
and Simon, Philip and Bartholomew — in Rome
and Jerusalem, in Ethiopia, Greece and Phr3'gia, in
Egypt, England and India they lelt their mortal forms
unhonored and forgotten in their brave work for a
work for a world that was unworthj^ of them.

They bore the message from heaven to man. This
message was soon lost, but the heavens are everlast-
ing, and their light, already dawning, will shine with
increasing brilliance until all ignorance and supersti-
tion— all want and misery disappear.

The nineteenth century has reached that high stage
of intellectual enlightenment in which, as asserted by
Jesus, nothing can be hid, for to his clearvision noth-
ing was hidden in his time and he saw in the future
not only his own death, but in the coming centuries
the suppression of the truth by ecclesiastic despotism
until in the far future political liberty would open the
way lor divine truth.

As I have clearly realized the truth of the ethical
revelation from the higher world that came to Jeru-
salem, so shall millions reahze it in the future by fol-
lowing the path I have found and shown.

Christ Jn Jerasalem— Paganism in Rome.

To prepare for the truth we must remove the
ancient and well fortified falsehoods that rule the
world to-da3^ through the Roman bible manufac-
tured at the end of the second century.

It can easily be shown that it came into existence
then anonymoush^ without evidence, and that during
the hundred years prior to the appearance of the Testa-
ment none of its gospels were mentioned or known
by any of the 26 writers of that period. On the con-
trary, the church writings of that period differ so
widely from the canonical gospels in statements as
to prove their absence. Justin Martyr knowing noth-
ing of the Canonical gospels, said that Jesus was
born in a cave and referred to Isaiah 33, 14 (which is
totally irrelevant) to show that it was necessary for
him to be born in a cave to fulfil prophecy. This cave
story was generally believed by the early fathers, and
became well established before the gospels appeared.
That Justin was entirely ignorant of the gospels is
shown by the fact that in'his defense of Christianity,
addressed to the Emperor and the Senate (A. D. 140)
he does not refer at all to any gospel record to show
the reality of the career of Jesus, but refers the Acts
of Pilate,"^ saying "And that these things were done
bv him vou mav know from the Acts made in the
time of Pontius 'Pilate." This refers to the Acts of
the Senate and Daily Acts of the People which were
carefully preserved and which included the reports of
the governors of the provinces. This seems to be
a credible history, sustaining the career of Jesus,
and showing the absence of the gospels.

But we have to watch closely everything that comes
from the second century era of fraud. Justin Mar-
trr's Apologies to the Emperor and Senate being pub-
lic documents have been correctly preserved, for the
state was honester than the church, but his three
other works are now considered "certainly spurious"
(as Chambers Cycl. states). ^

It was a great oversight in the compilers the Tes-

Christ in Jerusalem— Paganism in Rome.

tament that they did not forge a few books from Jus-
tin and others containing some reference to the New
Testament, but it is too late now to begin forging, and
it is not considered necessary-, for the church having
run a century without a bible, claims that it is inde-
pendent of bibles and able to put forth anything it
pleases as divine authority' — the authority of priests
who claim that the3'are the representatives of Christ
and of God, with power to give passports to heaven.
Claiming this imperial power, thcj^ claimed and exer-
cised as long as possible the right to punish and even
put to death those who v/ould not submit.

The higher criticism, lame as it is, has compelled the
open assumption of this authont\% and it was very
frankly expressed b\' the Rev. Moreland oi St. Luke's
Episcopal church in San Francisco, who admitted in
a sermon published January 19, 1896, in the S. F.
Examiner, that the New Testament was not pro-
duced by the Apostles but b^^ the priests. He said :

"The Bible was written b^^ churchmen and placed
m the hands of an existing church."

"The Catholic church flourished for manv genera-
tions before the New Testament was finished."

"Long before the Nevv^ Testament was written, the
gospel was the possession of the church."

It is true that the Catholic chtirch flourished for as
"many generations" as a hundred 3'ears contain,
before it had a bible. That is admitted by the best
theologians. But where were thego^pels of Matthew,
Mark, Luke and John during these hundred years,
when the public church did not have them — and the
leadmg Christians knew nothing of them. Accord-
ing to Mr. Moreland, the New Testament had not
been written, but was hually "ycrittex by church-
men "for an existing church."

Tliis is a full and frank coniession that the four
evcuigelists had nothing to do with the p: eduction
ot the gospels of the New Testament, written so long-
alter their death and its truth is demonstrated b^'the

Christ in Jerusalem— Paganism in Rome.

fact that no one lias been able to find any evidence of
their existence or any mention of them during over
a hundred j^ears after the death of St. Paul, or dur-
ing the generation of over thirty years between the
crucifixion of Jesus and the death of St. Paul under
Nero. There is very ample evidence ot this in Judge
Waitc's elaborate and careful "History of the Christ-
ian Religion."

Great organizations do not originate suddenh-, the
church originated at Rome was the natural out-
growth of a superstitious and profligate population
preeminent in slavery, bloodshed and lust, debased by
superstition, recognizing Nero and Caligula as Gods.
It was 140 years'bcfore the bishop of Rome claimed
and executed supreme power as Pope, which con-
tinued to increase to the eleventh century, when it
humbled King Henry of France and star?ed the
blood\' crusades. It was a hundred years Irom the
beginning of the conspiracy, before the mani^factured
Bible was produced and four centuries more before
the contents of the Bible were canonicallyfj.nd finally
established. From the beginning the entire church
has been advancing in superstition and though Gen-
esis was regarded as an allegory- for the first lour
centuries, it is now held to be the word of God.

Clergymen being salaried advocates of the Bible we
do not expect them to confess anything that would
discredit it, but itis refreshing to find the Scotch Pres-
bj'terian minister Prof Robertson Smith D. D. candid
enough to admit that the Canonical gospels are
"unapostolic digests, of the second century-."

And the Rev. j.T. Sunderland, in hiscandid andcare-
ful work "The Bible, its origin growth and character"
admits that the gospels had no authors in the sense
in which word authors is used as they were mere
compilations, "mosaics" as he expressed it, the
authors of which were not known. Those who
wish to read a candid but kindly and friendly esti-
mate of the bible by a worthy clergyman would find

Christ in Jerusalem— Paganism in Rome.

Mr. Sunderland's book very satisfactorj^ though he
avoids all sharp criticism.

I have ascertained that the canonical New Testa-
ment was not onlj^ prepared "bj church-men" inde-
pendent of the four evangelists whose names it
assumes, about 1-iO years after the crucifixion, but
that it was prepared in defiance of apostolic author-
ity and principles — in defiance of St. John, who
visited Rome about fifteen years after death of St.
Paul and found it difficult to procure a friendly
reception and propagate the true Gospel, because
the priests were then organizing the priestridden
church which gradually grew into the authoritative
Papacy, but had not then sufficient power to expel
him as a heretic, and had not recognized him b\' the
Testament.

It was at this time when the gospels were entirely
unknown, that "the gospel was the precious pos-
session of the church" as Mr. Moreland saj^s, but it
w^as not the gospel of the four evangelists. It was
the corrupted Epistles of St. Paul alone that were
recognized — the onl3^ Scriptures that the "higher criti-
cism" has found, of which two thirds are rank for-
geries, reversing the doctrines of Jesus Christ, declar-
ing that God before the world existed had from his
own caprice foreordained certain persons to hell —
debasing women, — requiring obedience to all tyrants,
underpenalt}' of damnation, substituting a profession
of faith lor a Hie of religion— sanctioning slavery, and
promising a speedy return ot Jesus Christ JlS^'to the
very people he was addressing, coming in the clouds
with a great shout and a great trumpet, snatching up
the living and the innumerable millions of dead bodies
(long lost in decomposition) to assemble in the clouds
and be sent oft with verj- few exceptions to hell.

This crazy language stands in the New Testament
still, and stamps the Pauline Epistles as base for-
geries ; lor it St. Paul uttered such predictions he was
a wild fanatic, and if they were not uttered or written

Chrtat In Jer»»alem-Paeaiii.m in Itome.

iL^h^' ^^^^ '""T ^^^^ forgeries prepared after his
OW.V. P^^^^^^ ^^'^. priesthood, then organizing the

dSh"" ^ ^ r-^"^^^^ «f impostors combined and
drilled by a leader to propagate a fraud.

fW\^ ''^u^'^r.''''}. overcome them, and he states

wif ^ ^V^V^'^ ^""^^'."^ ^P^^^-^s circulating, crammed
with what he recognized as interpolated falsehoods.

n/^.TT'^^ ^^^ '^^'}'''''^ founded in fraud, in defiance
of the true principles of Christianitv-m defiance of

nr^vlflTi^ ''P''"^^^ ^'-'' ^^^^^^ deAiagogues called
priests, led by one Carabbas, a favorit? of Nero (as

w/P''?^ ^""^"^ ^^'^ Apostles show), and composed
h^.T ^' an Ignorant Pagan rabble, the dregs of the

l^tL Yi?'' cotemporary po]nilation. Josephus who
lived at the origin of the church savs, "Never did any
.1? Vu'' /,^^^^ ^ generation more fruitful in wicked-
Arfn .u^" f 'V^^'^^om the beginning ot the world."
And this wickedness extended through all classes as
w^,V ^""^-i^'^P'^ evidence that nearlv everv church
writer ol tnat age was either a credulous fool, a wil-

eZ!ur T ? ^o;i^*'^^'^*-^^ forger, and that lying was the
established policy ot the church

Accustomed to the iables of Paganism and the dei-
ncation of such monsters as Caligula and xNero, it

^^^T^'^ , '''-^^°"'^^" populace to accept another
deihed mortai ; and accustomed to the horrors ot the
Coliseum their moral sense did not recoil irom any
picture of hell, nor did their intelligence revolt against
ciny Ol the marvelous fictions circulating then under
tiie patronage of church, such as St. Peter driving a
camel through the eye of a needle and repeating ?he
mil acle to satisfy his spectators.

At this time popular ignorance and superstition
were universal. There was no printing press; few
could read, and there was a total lack of intelligence
under the control of the church. The Roman people
were profounaly ignorant of Christianitv.

Hence the Rev. Robert Taylor says/ "The most

Christ in Jerusalem — Paganism in Rome.

candid and learned even of Christian inquirers have
admitted that antiquit\ns most deficient just exactly
where it is most important; that there is absolutely
nothing known of the church history in those times
on which a rational man could place any reliance,
and that the epoch when Christian iaith just dawned
npon the world is appropriately designated as the
■"Age OF Fable." But Mr. Ta\dor makes the mistake
of confounding the church established at Rome with
that of Jerusalem, where the Christian iaith first
dawned.

The leading reason for this is that Christianity
came to Jerusalem the religion ot the poor, the com-
mon people, opposed bj^ all the aristocracy^ the
scholars and the priesthood (tor the scholars are
ever under the control of the leading classes) and
none of its apostles were from the higher ranks, the
a.blest being common fishermen; and wherever it
went it was the religion not ot the rich or power-
iul but of the humbler social ranks : and the records
of its apostles show that they were not men of litier-
^rj'- power.

This Christianity fell into obscurity as its leaders
perished in martj-rdora, and left imly a very few brief
writings. When a new ambitious church was organ-
ized at Rome, constructed entirely out of the world-
wide jPagan myths, most of which vv'cre a thousand
years old or more, it was organized in fraud and
therefore in concealment, using the name ot Christi-
a,nity to sanctifx'- its brazen counterfeit, but knowing
nothing of the first thirty 3^ears of the life of Jesiis
^nd very little of the Apostles, and so thoroughly
Pagan that the old church writers of the higiiest
rank spoke of it as the old Pagan religion under a
new name.

It was strong enough at the end of the second
century to disregard all criticism and rely upon
popular ignorance and credulity; and that reliance
has never failed from the first ccnturj to the 19th,

Christ in Jerusalem — Pagfanism in Rome.

for it tcaclics its followers not to reason but to com-
bat all opposition and consider themselves wiser than
the rest of manlnnd who are lost in folly and sin and
doomed to suffer the wrath ot God. So think the
weakling-s and Pharisaic bi.j^ots, but when good men
join the cliurch tne^- i,2:nore its bigotry and know by
intuition that men as good as themselves vvnll fare as
well. They read the scriptures to find what is good
in them and act upon the advice of Bishop Faustus
in the 4-th century, wdiich is worth quoting now,
being quite appropos.

When we look at the canonical gospels of the New
Testament for their intrinsic credibility we find in
them even more evidence of daring forgery than m
the Epistles of St. Paul, as will be shown presently.
Bishop Faustus seeing this, stated it fearlessly to St.
Augustine, which Augustine was unable to answer.
He said that as Augustine recognized many objec-
tionable things in the Old Testament, he should^ be
equally ready to recognize the corruption in the New
"especially as it is allowed not to have been written
by the Son himself nor by his apostles, but long after
by SOME uxKxowx MEN, who lest they should be sus-
of writing things th^it they knew nothing of, gave to
their books the names of the apostles, declaring their
books to be according to these originals. In this
I think they do grievous wrong to the disciples of
Christ, by quoting' their authority for the discordant
and contradictory statements in these writings, say-
ing that it was according to them, that they wrote
the gospels, which are so full of errors and discrep-
ancies, both in faith and opinions, that they can be
harmonized neither with themselves nor with one
another. This is nothing else than to slander good
m.n, and to bring the charge of dissension on tne
brotherhood of the disciples.

''In reading the gospels the clear intuition of our
heart perceives the errors, and to avoid all injustice,
we accept wdiatever is useful in the way of building

canst m Jerusalem — Paganism in Rome.

•Up our faith and promoting the glory of the Lord
Christ and of the Almight\' God, his father, while we
reject the rest as unbecoming the majestj^of God and
Christ and inconsistent with our belief"

Good men generally act that way unconsciously,
because tli^y have no interest in and no sympathy
with talse and degrading ideas. A strong and well
developed nature never s\'mpathizes with the inter-
polations in the gospels.

The New Testament has a great number of interpo-
lations, designed to introduce the Old Testament as
being apparently' the chief basis of Christianity,
thotigh Jesus was crucified, because he laid aside the
Old Testament entirely, to introduce Christianity,
which is radically different, and Paul distinctly con-
demned the authoritj' of the Old Testament m his
Epistles, wdiich condemnation the compilers neglected
to erase.

Faustus pursued his argument as follows and we
wonder he was not punished, tor Augustine believed
in burning heretics, but had professed the same opin-
ions as Faustus for nine years, until his ambition led
him to join the part^^ m power,'''

" I do not suppose you will ever consent or listen to
such things as that a Father-in-law should lie with
his daughter-in-law, as Judah d.d; or a father with
his daughters as Lot; or with harlots like Hosea: or

*) Augustine was notoriously profligate in his youth, and his matu.'-er
years developed the more profound and cautious profligacy of the hypocrite,
and priestlv impostor, sustaining what he knew to be a fraud (a newname
for Paganism) bv amazing fictions. For example he said in his 33d ser-
mon "I was already bishop of Hippo when I went into Ethiopia with some
servants of Christ there to preach the gospel. In this country we saw many
men and women without heads, who had two great eyes in their breasts;
and in countries still more southly, we saw people who had but one eye in
their foreheads" This is but a specimen of his fictions. *"

This sanctimonious impostor having been a voluminous author, became
the greatest saint of the Catholic church— the greatest of the Latin Fathers,
and has made the deepest impression on the character of the church. In his
loose inconsistent and unreliable writings he has done theworid more harm
than anv one who ever wrote— perfecting the destruction of Christianity
with such doctrines as the fall of man, election, final perseverance of the
saints, total depravity of human nature and the expediency of hurmug the
heretics; but he had an element of spirituality which made him skilfullincar

Christ In Jerasalem— Paeaniam Itt Rome.

that a husband should sell his wife for a night to her
lover like Abraham; or that a man should marry two
sisters like Jacob ; or that the rulers of the people
and the men you consider most inspired, should keep
their mistresses by hundreds and thousands; or
according to the provisions made in Deuteronomy
about wives, that the wife of one brother, if he die
with out children, should marry the survivingbrother,
and that he should raise up seed for her, instead of his
brother, and if the man the man refuses to do this,
the fair plaintiff should brnig her case before the elders,
that the brother may be called and admonished to
perform this religious duty ; and that if he persists
in his refusal, he must not go unpunished, but the
woman must loose his shoe from his right foot, and
strike him in the face, and send him awa\', and spat
upon and accursed, to perpetuate the reproach in his
family.

"These and such as these are the examples and pre-
cepts in the Old Testament. If they are good, why
do you not practice them ? If they are bad, why do
you not condemn the Old Testament in which they
are found ? But if you think that these are spurious
interpolations, that is precisely what we think of the
New Testament. You have no right to claim from
us an acknowledgment for the New Testament which
you do not make for the old. While many parts of
the one are to be condemned the other must be
exempted from all disapproval and that too when
we know as I said before that it S@" was not
written by Christ or his apostles J^

The Old Testament argument is good, but he might
have quoted vastly more wicked things from the Old
Testament which have been foisted into Christianity
by base forgeries — such as the command to kill witches,
under which the Apostate and Pagan church founded
at Rome on the ruin of Christianity has murdered
cruelly more than a million of innocent persons, often
by burning alive, the last of these murders occurring

Christ in Jems alem— Paganism in Rome.

in Ireland in 1895 by those who believed in burning
witches.

So thorougndy was heartless crueltj^ inwoven into
the princi])les of the church that the Reformation
made no chant>es. The tortures of heretics with red
hot irons by Calvin v^^ere almost as wicked as the
tortures of the Hoi.Y Inquisition, and the tortures
of witches in Scotland were equalh^ malignant, but
the practice was ended by law against the opposition
of the clerg3^ The desire to burn witches has cropped
out in the United States several times lately.

The corruption of the New Testament gospels in
in bnnging Christianity* under the horrible OldTcvSta-
men superstitions which crucified Jesus when in Jeru-
salem, might be called a second crucifixion — a cruci-
fixion of his religion, infiniteh^ more criminal and dis-
astrous than the crucifixion of the martyrs, for the
the crime against life has been repeated more than a
million timeo^ and in the most horrible way.

The apostate church did not reform itself, it was by
law choked off from its prey.

The law arose from the inmate virtues of that
human nature, which the cruel church pronounced
totally depraved and fit oni3^ for hell. If human
nature should retort upon the church, what might it
not say in behalf of its long resistance against bloody
crimes and iron despotism.

To the charge that the Testament gospels were
anon_vmous and loaded with interpolations, Augus-
tine, though the leading representative of the church,
was unable to make an^^ defense but by assertions as
impudent as his African fictions, which in his case
was wilful l3' ing, saying that the gospels were orig-
inally well authenticated and had been carefully
handed down by a succession of bishops, when in
fact there was never anj' authentication, never a
single manuscript produced, and never a recognition
of their existence b}' anj^ bishop or any writer until
their obscure appearance, fully 140 years after the

Christ In Jeraaalcm— Paeanltm In Rome.

crucifixion. The priests durst not, or at least did
not, produce them while a single apostle or a single
Christian, who had heard them, was living and the
ample research of a host of learned critics has estab-
lished their nonexistence in circulation for more than
a century and a half. They were not handed down
from antiquity, but handed out from the secret cham-
bers of the church.

But what cared the church for evidence when it had
won the favor of the Pagan murderer Constantine,
by the Pauline pledge of loyalty to every despotism
or when the Emperor Theodosius, in the fourth cen-
tury, issued a proclamation for the destruction of all
literature contrary to the church and depriving of all
civil rights every person who did not accept the
Nicene creed, and sentencing two classes of heretics
to death.

Under this fierce emperor, who first established a
Holy Inquisitor and issued fifteen edicts to punish
heresy in the most effective manner, by his brutal
Bishop Theophilus, whose hands, as Gibbon says,
were alternately familiar with gold and blood, the
world's great Alexandrian library in the magnificent
temple ot Serapis, overlooking the great city, was
destroyed and the temple levelled, the historical and
literary treasures of which would have revealed the
origin of the Roman church and made all ancient
history luminous.

All that the church could do to establish midnight
darkness, it did for many centuries, but it could not
hide its crimes that paralleled the crucifixion of Christ,
by the beastly murder of Egypt's noblest woman,
the saint-like Hypatia, murdered as if by wolves, by
fierce monks of C3^ril, bishop and saint !! who dragged
her from her carriage, stripped her naked, beat her to
death with tiles— tore her body into pieces and burned
the remains. A. D. 415. The same ferocity ruled the
church unchecked and reappeared in the burning
alive of the inspired Joan of Arc in 1432 A. D.— But

Christ In Jerusalem — Paeraniam in Rome.

woman-burning under the charge of witchcraft was
the established habit of the church.

No gospel coming from the Roman church has any
just claim on that account, but should be considered
as probabh^ a Iraud in its origin, for even now in the
19th century, the whole power of the church from
the Pope down is given to the endorsement of the ridic-
ulously childish fables, contained in its "Liyes of the
Saints" which ought to be read by those who think
an anonymous document when endorsed hy that
church in the age of fraud is worth3^ of respect
though filled with evidence of forgery.*

As the absolute nonexistence of the four gospels
within the public knowledge bf the church for the
first 170 years of our chronologj' establishes their
fraudulent character and the scandalous imposture
which was made the basis of the church and still serves
as its basis, making it the dut}' of every sincere Chris-
tian to begin anew the search for truth, it is highly
desirable that everj' truth seeker should become famil-
iar with this revolutionary truth b\' reference to such
works, as Judge Waite's elaborate and thorough
"History of the Christian Religion", the best that
has ever been published — to Rev. J. T. Sunderland's
"The Bible, its origin, growth and character" and
President Andrew White's 'Historj^ of the Warfare of
Science with Theology in Christendom. "Prof. Draper's

small work, "Religion and Science" and his "His-

■■»

*) If a cbuich which still gravely maintains in its "Lives of Saints" that
it has miraculously dug up and preserved the original cross on which Jesus
was crucified and has sent out over the world an immense number of frag-
ments cut from that cross, which still remains perfect and unchanged after
sending out a large amount of timber is regarded by any class of people as
honorable or truthful, it would be useless to argue against their blind cre-
dulity and imbecility. They have attained that unsound mental condition
which enabled Tertullian to say in his theological writings, "I believe it,
because it is impossible." He was cotemporary with the advent of the
Roman bible and completion of the Papacy ; an era remarkable for the
extreme unsoundness and silliness of the literature of the church.

But this is a subject too extensive for our limits and the reader is earn-
estly invited to consult that able and interesting work the "History of the
wariare of science with theology in Christendom," by Andrew D. White,
late President and historical professor in Cornell University.

Christ In Jerudalem— Paganism in Rome.

tory of the Intellectual Developement of Europe" and
*' Bible Myths" by T. W. Doane are works of the
highest character which tell the story of imposture
and credulity most amph- and far more efiectually
than it can be done in this brief essay.

No one can read these works and retain any con-
£dence, either in the truthfulness of the bible or in its
beneficial influence on human progress in intelligence,
liberty and virtue. Its disastrous effect upon woman
has been fully shown by ^Mrs. M. J. Gage in hervigor-
ous work, "Woman, Church and State". But it
would be a great mistake to coniound the Bible with
Christianity and to suppose that the exposition of
its frauds impairs in the slightest degree the power,
the honor and the beneficence of Christianity, the
religion of Christ, the religion of the redemption of
man from all his evils.

It does not even destroy the value of the deluded
and ruined church as an assembh' for the worship of
God in which many of the best words of Jesus are
heard and much of the gospel history is preserved
especialh' in the Acts of the Apostles.

We may well love the church in which man has been
taught to look to God in worship as a father and to
Christ as an example of love. All the falsehoods of
priestcraft have not been able to destroy religion but
only to blindfold and corrupt it and prevent it from
fulfilling its mission, by substituting earth-born
Paganism for heaven-born Christianity and holding
up a hideous mask before the face of Christ.

The general reader who has not the time for much
reading and is entireh^ fearless in accepting at once
what has been proven, may be satisfied with the fact
tliat Augustine, the most conspicuous champion of
the church in the fourth century could give no evidence
in behalf of the church in answer to the charge of
Bishop Faustus that it was well known the gospels
were produced by some unknown men as being writ-
ten ACCORDING to Matthew, Mark, Luke and John

Christ in Jertitaleiu— Pacanltm is Rome.

and not by the apostles, being too untruthful to be
honestly charged on them, and the admission by the
Rev. Mr. Moreland of San Francisco in 1896 that
the statement of Faustus, concerning the unknown
authorship was true, as they were produced by
CHURCHMEN (whose names he could not give) after
the church had flourished " many generations" with-
out a Bible, which implied that the Apostles and prim-
itive Chnstians were all dead, as their generation and.
several more had passed awa^'.

To this we have added the testimony of Justin
Martj'r in the middle of the second century who, in
his solemn appeal to the Emperor and Senate, made
no reference to the ionr gospels as the source of
Christianity^ but found his evidences in the Acts of
Pilate and in the Old Testament. That he had never
seen them at all is shown b^- his making statements
contradictorj^ to them, based on apocryphal gospels.

When the integrity' of the origin ot an}' book is
impeached, ii its devotees make no defence but vague
assertion and some admit that it has a spurious
origin, not coming irom those whose names it
bears, it would seem needless to prolong the discus-
sion when the charge is a.ctuall_v confessed to be true.

But men maintain their old opinions with so much
stubbornness that nothing short of complete anni-
hilation will procure their surrender.

It is desirable therefore to show by looking through
every avenue of historic research the non-existence of
the gospels as a public literature lor the first 170
years ot our chronology, and their origin a hundred
years aiter the apostles, not as honest literature but
as anonymous manuscripts.

If they existed as the creed and the sacred literature
oi the church ever since the time ot the Apostles, they
must have been in extensive circulation immediately
alter the end of the first century", in which they were
written and could not have been produced later, as all
ai30stles were then dead and most of them lorgotten.

Clirlst In Jerusalem— PacanUffl In Rome.

They must have been the most conspicuous literature
•of their time as the bible is the most conspicuous now,
familiar to every member, and freely mentioned in
public discussions and every form of religious litera-
ture in its conflict with the crude and disorderly Roman
mythology which had no theological system. It is
inconceivable that every theological writer and every
^writer on other subjects should have turned their
backs on the bible and refused to allude to it in any
way whatever while the Old Testament was often
mentioned and quoted from, and the apocryphal
writings were well known and often mentioned and
used in church services, yet such is the fact. There is
no trace of their existence throughout the century of
gospel silence, while the gospel of the Hebrews and
gospel of Peter, were often mentioned and used in the
churches, and the numerous apocryphal gospels were
in circulation so that we can present to day a list of
the names of over 40 gospels known and circulated;
httt not one of the canonical gospels is heard of
throughout that hundred years after the death of
St. Paul and St. Peter.

I prepared a catalogue of these gospels showing
their character and showing how completely they
ignored the four canonical gospels, although some
of them contained many similar statements and
others were full of superstitious fictions, but I found
the task so dry and dreary that being unwill-
ing to inflict it on my readers I preferred to give
their names in a note* with the simple statement
that their authors gave no evidence that they had
ever heard of the four canonical gospels, born at
Rome after their time.

*) Gospel of Paul, Clementine Gospel, Gospel of Simonides,

Oospel of the Hebrews, Gospel of Peter, Eternal Gospel,

Gospel of the Infancy, Gospel of James or Gospel of the Egyptians,

Gospel of Andrew, Protevangelion, Gospel of Nicodemus,

Gospel of Matthias, Gospel of Bartholomew, Gospel of Periection,

Gospel of Cerinthus, Gospel of Judas. Gospel of Pbdip,

sGospel of Apelles, Gospel of Truth, Gospel of Basihdes,

Christ fai Teraaalea— Paranistn la Rome

In addition to these gospels there were many relig-
ions writings which would certainly have mentioned
the four gospels if known and circulated in their time.
The list given b\^ Waite is as follows :

Menander A

Satuminus "

Basilides "

Prodicus "

Aristides and Quadratus,
authors of Apologies for

the Christian Religion... "

Barnabas "

Agrippa Castor "

Aristion "

John the Presbyter "

Carpocrates "

Epiphanes "

Cerdo or Cerdon "

Hermas "

Cerinthus "

Isidorus "

Yalentinus "

120
125
125
120

120
130
130
130
130
135
14-0
140
145
145
150
150

Papias A. D. 150-

Apelles " 160

Peregrinus, a famous phil- " f 150'

osopher " \169

Marcellina

Soter, Bishop of Rome

Philip

Tatian ,

160
175
170
ITO

Anonymous Writings:

The Clementines.
Proverbs of Xj-stes.
Preaching and doctrine of Peter.
Testaments of 12 Patriarchs.
Preaching of Paul.
Syriac Manuscripts in British Mu-
seum.
Epistle to Diognetus A. D. 140-

Judge Waite, after examining these aurthors, saj^s:
"We have met with twenty-six Christian writers,
some of them persons ot much celebrit^^ and all of
them writers of considerable repute, besides others
of less note, and with various anonymous works,
includingthe three most famous apocr\^phal gospels. "^
"In all this mass of Christian literature there is not

Gospel of the twelve

Apostles,
Gospel of the Birth ol

Alary,
Gospel of Jude,
Gospel of Longinus,
Gospel of Scythians,

Gospel or Harmony of

Tatian.
Gospel of the Nazarenes,
Gospel of Thomas,
Gospel of Barnabas,
Gospel of Lucius,
Gospel of Life,

Gospel of Valentine,
Gospel of the Syrians,
Gospel of the Ebionites^
Gospel of Encratites,
Gospel of Justin,
Gospel of Manes,
Gospel of Thaddeus.

Beside the foregoing gospelsthere appeared in the second century a large
number of other writings relating to Christ and his Apostles, Acts, Epistles,
Revelations, &c. Fabricius gives a list alphabetically arranged, of Apo-
cryphal Acts of the Apostles, 36 in number, among which are the Acts of
Peter, Acts of Peter and Andrew, Acts of John, Acts of St. Marj', &c. Then
there was the Apocalypse of Peter, Apocalj-pse of John, Apocalypse of Paul>
Bartholomew, &c. These were subsequently cabled apocryphal, a term
meaning it first only hidden. (Waite p. 89.)

Upon such trash as this, now obsolute, the superstition of the church
was nourished. It was ignorant and superstitious, but far less deleterious
than the Canonical gospels, which embodied a system of malignant terrorism
—and church despotism. It cultivated ignorant credulity — and prepared
passive subjects for the hierarchy. And asvery few read anything, the entire
character of the church was due to the priests and their master Carabbas.
They grasped then the reins of power which they have held firmly ever since

Christ In Jemsalem— Paeaniam in Rome.

to be found a single mention of any of the canonical
gospels. Not one of all these writers, in any work
which has been preserved, has mentioned Luke, Mark,
John or Matthew as the author of a gospel." ^

We have now all the evidence that could exist in such
an investigate on— the nonexistence of the gospels, prior
to 170 and their first appearance then — their bemg
totally ignored by all the writers of the century —
and the statements of some of some of these writers,
contradicting the gospels (Justin Martyr and Papias)
proving that they had not seen or heard of them,
together with the' unanswered statement of Bishop
Faustus, that the gospels were prepared, not by the
Apostles, but bv some unknown men, and the con-
fession of Rev. Mr. Moreland that they were written
by churchmen "many generations" after the church
had been successfully established — showing that it
began without a bible— guided only by priests and
what arc now called apocryphal writings. The cool
assumption of Mr. Moreland parallel to that of the
Catholic priesthood that no apostolic bible was ne-
cessary as the church in its bishops had divine author-
ity to teach what they called Christianity upon their
own authority, reveals the singular impudence of the
imposture, claiming divine authority ior impostors.
If the Roman church had presented its claim to'sucn
divine inspiration in an\' person worthy to rank with
the apostles— by purity"' of life and spiritual power, it
might be judged as we judge the apostles, but as all
history shows them to have been as corrupt and
mendacious a body of priestly impostors asthe world
has ever seen, such claims are simply ludicrous and
reduce them to the rank of pretentious criminals.

The decision of any competent court must be, that
the Bible, as a representative of the religion that came
from Christ, is an anonymous fraud, whatever may
be the merit of any geniiine passages it may contain,
and if anonymous, necessarily of no authorit3- what-
ever.

Christ la Jerusalem— Pasanlsm la Rome.

But there may be something more to be revealed,
showing that it is not all a fraud, as a great deal
of sound material was introduced which gives the
volume great value if that material can be extracted.
A counterfeit dollar has just the value of the quantity
of silver it may contain. In this work the silver and
the dross are separated, and the gospels restored in
their original beauty, enabling us to see the real
Christ and to realize the religion that will save man-
kind from the only hell, the hell of selfishness conten-
tion and despotism (in which the\^ have dwelt 18 cen-
turies)— a religion so perfect in its own beaut}-- and
wisdom that it would need only to be fairlj^ presented,
if its acceptance were not resisted by the church of
despotism which we are compelled to thrust aside.
But I trust that all sincere Christians will rejoice in
the restoration of the pure Christianity of Jesus
Christ, which expresses their own purest and noblest
sentiments.

Many an agnostic thinker will say that if the canon-
ical gospels, endorsed by the church came out as an
anon\^mous imposture filled with the impostures of
Paganism, which constitute to day the basis of the
church, the bible must be an entire fraud, unworthy
of notice, and all religion a delusion. Religion lias
been so thoroughly dishonored by an irreligious
church that, it is said, 95 percent of the \'oung men of
America are to-day outside of the church, and there
is danger that the church may drag religion down
with it unless it reforms itself and casts off its false
records.

But knowing that religion is an eternal element in
the human constitution and that the most perfect
expression it has ever had was by Jesus Christ — so
perfect and so free from superstition, that modern
science verifies it — it will give us pleasure to find that
though the power of Rome was used to bury it in
oblivion for a hundred years, it was not .buried but
has continued visible in imperfect histories ever since

Christ In Jemsalcm— Paganism la Setatt.

the Apostolic aj^e, and might be traced by those his-
tories, even if the canonical gospels had been destroyed,
and the anonymous Testament had never appeared,
which, though a fraudulent corruption of the real
gospels, has preserved the greater portion of their
language and needs to day only a revision by their
authors. O

This most decisive document, showing that the
canonical gospels are not a mere forgery, comes to us
by the Gospel of the Lord or Gospel of Marcion, as
it was called, because introduced at Rome by Marcion
about 140 A. D., who was an admirer of St. Paul,
wdiich coincides substantially with the Gospel of
Luke, and which became diftused throughout Chris-
tendom, but which was sufficiently different from the
canonical gospels to attract the hostility of the
church by which it was almost entirely suppressed
and hence is now difficult to find— unknown to the
church. It i8 now a literary curiosity reproduced by
German scholars.

Marcion's Gospel of the Lord was superior to the
Canonical Testament, but still had been considerably
corrupted in eighty years. It contained most of the
Luke gospel and ten of Paul's Epistles, omitting the
15th and 16th of Romans which are largely cor-
rupted .

It omits the first three chapters of Luke, thus blot-
ting out a considerable amount of canonical fiction
to the disgust of the church. The question is dis-
cussed by the ablest w^r iters, whether Marcion's Gos-
pel w^as taken from Luke (or a corrupted Luke) or
Luke's Gospel taken from Marcion's, the origin of
which is unknown. Luke says that other:? had
endeavored to write the gospel history, and the
one that Marcion obtained from some source (he
came from Sin ope) may be one of those mentioned
by Luke.

The gospel of Marcion is more brief and concise in
style. It omits the first three chapters ot Luke, and

Christ in Jerusalem— Faffanlstn In Home.

of the remainder has 145 fewer verses. Schleiermachef
reg-ards Luke as compiling his canonical gospel from
thirty six different sources ; and he must have been a
compiler as he was not one of the apostles.

Marcion is regarded as a man of intelligence and
integrit3^ He offended the church by adhering to
Paul and not favoring the authority of the Old Tes-
tament. The circulation of the gospel of the Hebrews,
of Peter and of Alarcion shows that although the
w^ritings oi the four evangelists were concealed and
suppressed, substantially the same story in reference
to Jesus was in circulation from an early period and
must be regarded as historical. The Gospel of the
Hebrews was generally used among the Jewish Chris-
tians and was frequently called the Gospel of Mat-
thew. It was the gospel of the Nazarenes and Ebi-
onites. Some modern writers have considered it a
gospel of high authority. Xiemeyer, Michaelisand Bar-
onius regard it as very valuable and probabh' a source
from which other writings were drawn. There is no
doubt that it is one ot the oldest and most respected
gospels, extensiveh' in use long before the canonicals
appeared, and read by Justin Martyr. Baronius con-
sidered it more authentic than the Greek gospel of
Matthew. It was read in the churches lor three
hundred j^ears, according to Toland, and Prof.
Norton thinks it was the Hebrew original or the
gospel oi Aiatthew. It is said to contain the first
two chapters of Matthew.

It was almost the only one used b3' the Jewish Chris-
tians in the origin ot the church, and it is generally
agreed that it was not the production ot Matthew,
but was held in high reverence by the early F'athers.

The early Jewish Christians did not accept the
miraculous conception, and this gospel did not teach
it. It had nothing to correspond to the first two
chapters of Luke. Waite says it was the first to
describe the resurrection ot Jesus after the crucifixion.
The narrative of the gospel oi the Hebrews is sup-

Christ in Jerttsalem— Paganism In Rame.

ported by the gospel of Nicodemus, which is extant,
and the* gospel of Peter, which is lost, which was
used in the churches, until the canonical displaced it.

The marvelous history of Jesus was circulated,
believed and made the foundation of sects in the first
century, which continued for a few centuries, in spite
of the suppression of the authentic gospels, but were
finally overrun and suppressed by the Roman church.

When the Roman-Jewish war came on, in which
Jerusalem was destroved, the Christian church had
been extensively diffused by St. Paul, but the Chris-
tians were scattered abroad by war, and as they
were of the humbler class, they were soon called Ebi-
onites (from cbion, poor). They are said to have
organized first at Pella on the Jordan. Some of them
were called Nazarenes. " A Jewish Christian church
continued there as late as the 5th century. At the
same time the Christian church was founded by the
skeptical disciple St. Thomas on the :Malabar coast
of India and is in existence still.

We can therefore say to our agnostic friends, ye have
no good reason lor your doubts, as historical Chris-
tianity was not lost'by the Roman suppression of its
gospds and gospel history, for the religious movement
begun in Jerusalem— has never ceased to bear witness
to its origin. Competent historians have no doubt
of the existence of Jesus as a religious teacher. The
-Talmud as well as Roman history is positive. The gos-
pel of the Hebrews, gospel of Marcion and Epistles
of Paul and Syrian gospels, which were not suppresed
though corrupted, have preserved Christian history
as correctly as man^- portions of other aiieieut his-
tory and il the Apostles had not spoken to the world
in this volume, Christianity in its corrupted form
w^ould have prolonged its existence. _ ,

But as the world goes all noble movements origi-
nated by men above their age degenerate toward the
level of human society and it needs a continual influx
of wisdom, love and courage to resist this degener-

Christ In Jerasalem— Pag&alsm in Rome.

a.cy. Christianity was soon lost in superstition,
priestcraft and intolerance in all lands, and fatally
crushed at Rome, but if its founders can return and
be heard to-day — if mankind will listen to the angel-
world, the age of peace and brotherhood shown by
Jesus must come — and it is coming.

But it can come onU- by reforming or thrusting
aside a church organized to perpetuate war and des-
potism, sustained by forged credentials.

It is sufficient evidence of forgerj^ when Jesus the first
a,nd greatest teacher of divine love, with the tenderest
regard for every human being and a continual affir-
mation of the Father's love and spiritual co-operation,
is made to reverse ever\^ kind sentiment and teach
universal hatred instead of love, making hatred the
chief characteristic of God, the chief dut3^ of his dis-
ciples, and the diffusion of hatred and war the chief
a,im of his mission.

He who can tolerate such a contradiction as pos-
sible without insanity, knows nothing of human
nature. He who can accept such language as from
Jesus knows nothing of his exalted nature, and he who
repeats such language as from Jesus Christ is guilty
of the grossest possible libel on the most exalted
character ever known on earth.

And yet so great has been the power of a strong
church supported by strong goverments, to compel
mankind to acquiesce quietly in what every moral
sentiment in man condemns as atrocious, that the
following passages have been tolerated for seventeen
centuries as an expression divine wisdom, justice and
love — tolerated so passively that men seldom think
or speak of them and turn their minds awa3^irom the
horror, as something mysterious. They show that
the mission of Jesus was absolutely reversed in the
Koman bible and posterity will wonder that these
contradictory and mutually destructive propositions
could have been firmly believed for eighteen centuries
by enlightened nations.

Christ In Jerusalem— Pagranlam in Rome.
A MISSION OF WAR AND DISCORD.

Matthew, X. 34. Think not that I am come to
send peace on earth ; I came not to send peace, but
a sword.

35. For I am come to set a man at variance
against his father, and the daughter against her
mother, and the daugter-in-law against her mother
in-law.

36. And a man's foes shall be they of his own
household

37. He that loveth father or mother more than
me is not worth^v of me: and he that loveth son or
daughter more than me is not worthy of me.

His disciples are thus instructed to stir up discord
and war, and to approach the people in a spirit of
hatred and vengeance against all who do not agree
with them.

Matthew, X. 14. 15, says. "Whosoever shall not
receive you nor hear your words, when ye depart out
of that house or citv,' shake off the dust of your feet.'*
"Verilv I sav into vou it shall be more tolerable for
the land of Sodom and Gomorrha in the day of judg-
ment than for that citv."

In Mark, VI. 11, tlie same direction is given to
shake off the dust "for a testimony against them."

The rabid state of mind that would suggest a
hatred of the very dust of a place that rejected a
mysterions creed is very significant.

The hope of vengeance they are to cherish is shown
in Mathew, XIII. 40, 41, 42, 49, 50.

"As therefore the tares are gathered and burned in
the fire; so shall it be in the end oi the world. The
son of man shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and
them which do iniquity. And shall cast them into a
furnace of fire : There'shall be VN^ailing and gnashing
of teeeth. * * So shall it be at the end of the world:
the angels shall come forth and sever the wicked from

'6'

Christ in Jerua&lem — Pagraniam in Rome.

among the just, and shall cast them into the furnace
of fire; there shall be wailing and gnashing of teeth."

Ultra orthodox3' bejieves, that these sufferings fur-
nish pleasure to the saints in heaven. This is the
vengeance which they are to enjoy upon all who do
not at once believe that Chr st is a god in opposition
to his own repeated and positive declarations, which
were believed by the first Christians. The exultation
of a savage in burning and torturing his enemy is
the highest ideal of such orthodox\\ The orthodox
delightful vengeance is not upon an enem\^ who has
injured him but upon a friendl}^ neighbor who could
not understand the trinity-.

In these daring forgeries Christ is made to teach
swift vengeance on the people of that generation
whom he addressed, in the following insane lang-
uage which appears in Matthew, XXIV, 29, 30,
31, 34.

"Immediately after the tribulation of those days
shall the sun be darkened, and the moon shall not
give her light, and the stars shall fall from heaven,
and the powers of the heavens shall be shaken.
And then shall appear the sign of the son of man
in heaven; and then shall all the tribes of the earth
mourn, and they shall see the son of man co.ning in
the clouds of heaven with power and great glory.
And he shall send his angels with a great sound of
a trumpet; and they shall gather together his elect
from the four winds, from one end of heaven to
the other." * * * "Verily I say unto you this gener-
ation shall not pass till all these things be fulfilled."

And in Luke, IX, 27, he is made to say, "But I tell
you of a truth, there be some standing here which
shall not taste of death till they see the kingdom of
God," which means his return for the judgment day.
If it meant the establishment of Christianity and
obedience to himself throughout the world, it was
equally a total failure.

But THAT GENEKATioN passed away and none of

Christ in Jertisalem— FaKanlgm In Rome.

these things occurred. The sun was not darkened, the
stars did not fall — only an idiot or lunatic would have
believed that they could fall. No supernal being
came in the clouds, no dead arose, nobody was sent
to hell, and no trumpet was heard around the 25,000
miles of the earth's circumference, nor could any sane
or rational being have uttered such crazy predictions
— nor would any church have sent them forth as an offi-
cial manifesto, a hundred and forty 3'ears after their
entire falsification unless it felt that its power was
irresistible and human credulity under its absolute
control.

But the centuries have rolled on with this predic-
tion solemnly preserved as the word of God ; and if
a, centur\^ measures three generations, we have had
over fifty-one generations to falsify the predictions
since they were first given out, and fifty-six genera-
tions since this impudent forgery affirmed, that they
were uttered bj^ Jesus Christ.

Intelligent men still treat this book, full of such
forgeries,aswortln' of reverence, concealing or avoid-
ing its horrors and follies, to make the noble char-
acter of Jesus its sole representative, in spite of the
Roman libel.

But the ethics of Jesus are never rightly presented,
and the fiery predominance of malignity in the inter-
polations destroys every element of love, as effect-
ively as flowers are destroyed by the contact of red-
hot iron.

The intense malignity and crazy predictions in Mat-
thew are repeated in Luke.

"Shake off the very dust from your feet for a testi-
mony^ against them." — Luke, IX. 5.

"Even the very dust of your city which cleaveth on
ns, we do wipe off against 3'ou." — Luke, X, 11.

"But I sav unto you that it shall be more tolerable
in that day for Sodom, than for that city."— Luke,
X 12.

"Woe unto thee Chorazin! Woe unto thee Beth-

Christ In Jem— lem— Paganism 1b Koam.

saida! for if the mighty works had been done Tjre
and Sidon, which have been done in you, they had a
great while ago repented, sitting in sackcloth and
ashes."— Luke, X, 13.

"But it shall be more tolerable ior Tyre and Sidon
at the judgement than for you. And thou Capernaum,
which art exalted to Heaven, shall be thrust down
to hell."

Our wonder is divided between the audacity that
could publish these crazy predictions as divine, and
the blind credulitj^ which still accepts them.

This audacity characterized the whole attempt to
found a priestly despotism.

Immediately^ atter these wild threats comes another
wild promise "Behold I give you power to tread on
serpents and scorpions, and overall the power of the
enemy, and nothing shall by an^^ means hurt you."
There was not a particle of truth in such a promise,
and we know either that promise was a forgerj'- or
Jesus was an impostor. The apostles were not thus
deceived. They were shrewd, practical men, who
would not have listened to such impostures. He
warned them of their fate, like his own, and like
enlisted soldiers they did not shrink from it.

The^^ were mobbed, insulted, imprisoned, crucified,
stoned, stabbed and hung, and other martyrs have
followed their example— martyred by the church.

The flood of malignity appears again in Luke XH,
40, "I am come to send fire on tiie earth."

51. Suppose ye that I am come to give peace on
earth ? I tell you Nay ; but rather division.

52. For from henceforth there shall be five in one
house divided, three against two and two against
three.

53. The father shall be divided against the son,
and the son against the father; ye mother against
the daughter, and the daughter against the mother;
the mother-in-law against the daughter-in-law, and
ye daughter-in-law against her mother-in-law.

Christ in Jeruealem— Paganism in Rome.

In XIII he says twice, "Except ye repent ye shall
all likewise perish."

In Luke XIY, 25. 26, 33, Christ is made to rave in
the most extreme manner.

"And there went great multitudes with him, and
he turned and said unto them— If any man come unto
me and hate not his father and mother and wife and
children and 1:>rethren and sisters, yea ^nd his own
life also, he cannot be mv disciple.

"Whosoever he be of you that forsaketh not all
that he hath cannot be my disciple."

His apostles would never endured this crazy rant,
which is the exact antithesis of his character. Accord-
ing to these forgeries the man who quarrels and fights
with everybody, whips his wife, deserts his children,
shuns society and abandons his home, neglects him-
self in ever3^ way and lives on the verge of suicide, is
the only character that he wants as a disciple; and
the Roman church has had a liberal supply of such dis-
ciples in its s.viN'is who hated to see a woman as the
embodymentof all evil, and lied to deserts or caves to
live in filth and torture themselves by discomfort and
privation, with ci azv dreams and battles with the
devil. Such are the heroes of Romanism presented
as models in great varietv in its "'Lives of the Saints
endorsed by the Pope. And this is 19th century civ-
ilization inherited from Roman priests of the church
of the second centuiw.

The manifest purpose of these interpolations is to
degrade moral principle to the level of the priests, for
in Luke XVI the parable describes a steward swind-
ling his master and commends the steward as acting
wisely, adding "make to yourselves friends of the
mammon of unrighteousness," which was quite
vigorously obeyed by the early bishops. For in
attempting to restrain their lavish profligacy, Chry-
sostom in the fourth century a splendid contrast to
Augustine in his personal character, was made a
martyr to their hostility. He was by far the most

.45

Christ In Jerasalem — Fagranlsm In Rome.

eloquent and religious prelate the church produced
and made every effort to overcome the vices of the
-clergy. But the corrupt hierarchy would not endure
him. He was driven into exile travelling on foot,
bareheaded in the burning sun and dying in conse-
quence A. D. 407. He was sincere, and not being a
blind bibliolater saw the imperfection of scripture
and tried to rationalize it. After his martyrdom his
indignant friends withdrew from the church until the
-emperor begged pardon for the wrong.

Demoralization and falsehood are alternately inter-
polated. Thus in Luke XVH, 6, we find, "And the
Lord said, If ye had faith as a grain of mustard
seed, ye might say unto this sycamine tree. Be thou
plucked up by the root and be thou planted in the
sea; and it should obe3' 3'ou."

If among millions of bible readers we find any who
believe this; they will be among the ignorant and
superstitious dregs of society.

The story of Lot and Lot's wife so firmly main-
tained by the church for over fiiteen centuries but
now gradually given up, still remains in Luke XVII.

"But the same day that Lot went out of Sodom, it
rained fire and brimstone from heaven and destroj'cd
them all. Even thus shall it be in the day when the
son ot man is revealed.

"Remember Lot's wife."

"I tell you in that night there shall be two men in
one bed ; the one shall be taken and the other shall
be left. Two women shall be grindmg together; the
one shall be taken the other left."

To enforce these terrors the Pauline forgeries say
that Jesus will come with the da\' of judgment to
that generation, and inThessalonians II we lind. "It
■is a righteous thing with god to recompense tribu-
lation to them that trouble you. And to you who
are troubled rest with us ; when the Lord Jesus shall
be revealed from heaven with his mighty angels in
-£aming fire, taking vengeance on them that know not

Christ ia Jemsalem— Paeramlstn In Rome.

Ood and that obey not the gospel of our Lord Jesus
■Christ, who shall be punished with everlasting
destruction from the presence of the Lord."

In Thessalonians II, "And for this cause God shall
send them strong delusion, that the_v should believe
a lie. That they all might be damned who btlieved
not the truth, but had pleasure in unrighteousness,"
The same story of God sending delusions is also incor-
porated in the Gospels.

Thus the Roman God, not satisfied with foreordain
ing them to hell, comes again to destroy their faith
and deceive them. What a reversal of Christianity
^nd destruction of every elevated conception of a
Deity.

The Thessalonians were encouraged to expect ven-
geance on their enemies, and Christ is made to say in
Luke XVIII, "Shall not God avenge his own elect,
which cry day and night unto him, though he bear
long with them. I tell you that he will avenge them
speedily." Personal vengeance was the leading idea
of interpolation and no postponement allowed. In
Luke XIX, 11, "They thought that the kingdom of
God should immediately appear" in which vengeance
would come.

In Luke XXI, 17. And ye shall be hated of all men
for my name's sake ; 18. But there shall not a hair of
your head perish. 20. And when ye shall see Jerusa-
lem compassed with armies, then know that the
desolation thereof is nigh." This was a true proph-
ecy of an event near forty years later to which the
interpolaters add, "There shall be signs in the sun
and in the moon and in the stars," "the powers of
heaven shall be shaken and then shall they see the Son
of man coming in a cloud with power and great
glory." "When these things come to pass, know ye
that the kingdom of God is nigh at hand"— the king-
dom of God, which it is elsewhere said that generation
would see. c n a

But as the judgment day and the kingdom of God

Christ in Jertisalein— Pasranlsfii in Rome.

are as far off now as at the fall of Jerusalem, or at
the end of the second century when these forgeries
appeared, the ^vonder remains, that such fabrica-
tions are still printed, preached and tolerated.

The world still reluses to think seriously on this
subject, but quieth^ lets it drop as the nurse and
schoolmates of our infancy are forgotten. We still
feel a sentimental regard for that which our ances-
tors thought sacred, but 95 per cent of American
3'outh are out of the church and seem to have no
definite views of religion, while a vast multitude
attend the church from a feeling that religion must
be stistained, but refuse to consider serioush', what
doctrines they are sustaining. Thev never thmk that
they are sustaining the perennial falsehoods of the
Paganized church that destroved the religion of Jesus
and has been sustained in its falsehoods by political
power and public indifference to biblical falsehoods,
such as the oftrepeated threat of coming back to that
generation to enlorce a judgment in the clouds and
send unnumbered millions to hell.

'To overlook such a falsehood is to sanction the
imposture which threatened a speedy judgment, say-
ihg "This generation shall not pass away till all be
fulfilled."

"And take heed to yourselves lest at any time 3'our
hearts be overcharged with surfeiting and drunken-
ness and cares of this life and so that day come upon
you unawares."

"For as a snare it shall come on all them that dwell
on the face of the whole earth."

"Watch ye therefore and pray al\va\'s that ye may
be accounted worthy to escape all these things that
shall come to pass and to stand before the son of
man."

How often have religious fanatics been terrified by
these words into making large donations to the
priests — or sitting up at night in white ascensioa
robes to make a journey to the skies.

ChrUt in Jemsalesn— Paganism in Rome.

No such conversation nor an\'tbing like it ever'
occurred, and St. John lived twenty ^^ears be\'ond the
threatened time. It would have been ridiculously
inappropriate langua.sfe to his temperate, honorable
and lieroic disciples. Equalh' ridiculous is the fiction
of buying swords as he went to be arrested, and of
the somewhat timid Peter cutting off the ear of the
high priest's servant without any notice being taken
of it as if it were a comic perlormance.

These pries th' fictions are consecreated and kept m
honor by the l^ct that the majority of the gospels
"Consistsot the narratives ol the language and the
actsof Jesus, so simply and truly stated that it charms
an unreflecting reader into accepting whatever is
associated with it.

That charm goes with every presentation of religion,
and it is a good omen for our countr3' that so many
•clergymen are endeavoring to bring religion to the
front and leave behind the records of an angry god
and a fiery hell in the Roman theology.

It remains to be shown that this Pagan caricature
of Christianity was but a combination in one com-
pact malignant whole of the Pagan superstitions of
Persia, India, Egypt, Judea. China, Scandinavia,
Greece, Polynesia and Mexico, as much as could be
bound up in one nosegay of many colors and sing-
ular odors with fragrant flowers from the Christian
Anthology disguising the upas leaves contributed
•by priests from the center of the world's infamies in
the vicinity of the bloody Coliseum, the slave market
of captives and the imperial brothels of Rome.
The importance of satisf3ang professors in the church

as well as all sincere inquirers, that the corrupted
Roman bible has no authenticity, is due not onlj^ to
the character of its falsehoods and forgeries, but to
the vast power of a degenerate church organization
in all civilized countries (ior all noble movements sink
toward the level of society) which has officially aban-
doned all the essential features of Christianity and

Christ In Jerusalem — Paganism in Rome.

established opinions, habits and modes of thought
which have no sanction even in the corrupted bible.

The silent, intangible, all pervading church spirit is-
more controlling than an3'thing in the bible or the
creeds. It allies the church with every social wrong,
that paralyzes true Christianity- — with the hostile
jealous^" of progressive science, though it is slowly
receding in the contest — with feudalism and with
the African slave trade, when thej^ were in iashion
— with the hanging, drowning and burning of a
vast army of women, under the insane accusa-
tion of witchcraft — with the extermination of
Peruvians and Mexicans by Roman Catholics, and
now of the Cubans — with a state religion enforced by
thetaxlev\^ and the prison— with a formidable attempt
to establish a church control in this countrj^ — with
the maintenance of all anti-democratic governments
— with the degradation of labor and supremacy of
wealth — with the perpetuation of war, standing
armies and war debts to be paid by half starved
laborers — with passive indifference to land monopoly,
pauperism and crime, as permanent institutions, and
with a stubborn, stolid resistance to the progress
and elevation of woman, which is the chief hope for
the world's redemption, and vile, debasing views of
every question relating to the sexes.

Rev. Aloncure D. Conwa3^ said on this subject^
"there was not a more cruel chapter in history than
that which records the arrest, 133^ Christianit3% of the
natural growth of European civilization as regards
women. In Germany it found woman participating
in legislative assemblies and sharing the interests and
counsels of men, and drove he^r out and awa^-, leav-
ing her nothing of her ancient rights but the titles
that remain to mark her degradation. In the Pagan
countries of Eg\'pt, Greece and Rome, woman's posi-
tion was far higher than under Christian sway."
Speaking ot the doctrine her original sin, which was.
maintained with such force in the early church, Lecky

Christ In Jerusalem— Pagranlsm In Rome.

says that "wome« were represented as the door of
hell, the mother of human ills. She should be ashamedi
of the Yer3' thought that she is a woman."

The Papal church dragged woman down from her
highest estate ever known, when her influence made
Egypt the queen of civilization, centuries before the
church was known.

It is true, the American church is free from the old
.crimes of the historic church, but it is the great nar-
cotic of humanit3% the embod3'ment of stagnation
and perfectly satisfactor3' to stagnant minds.

The sea shore ma\' crumble before the rolling waves
and winds but the continent remains — the continent
of Rome-born despotism quieted down into stagna-
tion. It seems less loft^' perhaps but as solid as ever.

Yet in the coming centurv Martin Luther predicts
there will be a tremendous struggle against the
Roman power, and finally the spiritual element in
the church will accept true Christianity as it comes
from the spirit world. This resurrection of Christi-
anity beyond the limits of the old world was the
prophetic prevision that consoled the Martyr of
Jerusalem.

ORIGIN OF THE REVELA.TION OF THE
GOSPELS.

In the Spring of 1880, at the city of New York,
engaged as a medical professor, 1 was profoundly
depressed by the consciousness of the low spiritual
condition of society, reljnng upon a superficial and
false philosoplu' and a worldh^ reHgion, bigotted or
puerile in its ethics, and unable to elevate societ}'
from its discordant and suffering condition against
which my soul has alwa3'S rebelled ; and even as I
picked up t^'pes to earn a living in my bo^diood, I
cherished hopes of reforming society by a wise phi-
losoph3^

The world was apparently dominated by Mammon
and completely engrossed in the selfish strife of com-
mercial and political rivalry which has been contin-
ually growing more and more intense. As the aim
of my entire life had been to overcome these evils by
a true philosoph}-' and religion, the apparent impos-
sibility of making any effective impression on society,
made a saddening impression, though I had never
given up hope, for I knew the philosoph3^ I had
demonstrated contained the intellectual elements of
the world's salvation.

But I was suddenly made aware that I was not as
lonely or helpless as I supposed, and that the wise
and good who have passed to the higher realms of
life were fulh'- aware ot my labors and realizing their
value and possible results even more iuWy and firmly
than myself, were giving the co-operation of their
love and S3anpath3^

The sixty six 3'ears of my life had been given from
my bo3diood to solving the problem of the human
constitution and the elevation of man to his proper
destiny, by education, which had ever been a signal

Origrin of the RcTelatiow.

failure, and by solving the unsolved problems^ of
human life, with which neither speculative philo-
sophy nor Biolog\' had ever grappled.

I believed, that with a thorough understanding of
man, we could mould his destin^^but it was not diffi-
cult to see, that the world had no real philosophy and
that the medical colleges, dealing with the constitu-
tion of man were wandering in the dark, \yith dis-
astrous results (leading many eminent physicians to
speak of medical science as almost, if not altogether
worthless) for which there was a sufficient reason, as
they professed not to know the functions of the brain,
the master organ of the bod\' and center of its con-
scious life, and were even ignorant of the fundamental
question, what is life, what is its source, and whether
it exists after the decay of the body or has any poten-
tial existence bej'ond chemical phenomena.

Mv experiments and discoveries during seven 3'ears
(from 1835 to 1842) entirely devoted to such ques-
tions had enabled me to demonstrate in 1842 the vital
functions and soul powers connected with the bram,
which I haveever since been demonstrating to all who
have listened to me, whether as my pupils in the
classes in the medical colleges or in committees of
investigation, and to demonstrate also, that human
life is not a mere product of the action of the tissues,
as taught by all medical colleges, but belonged to a
spiritual constitutioa inhabiting the body, but sur-
viving its destruction. Thus was established for the
first time in the history human knowledge, the new
science of anthropology, explaining the continued
life of the eternal man, and the mechanism, as well as
the laws of his temporary residence in the bod\% gov-
erning all things from the brain, which has as definite
laws "of sympathy with the body, as with the soul
—the law"^ ot relation to the body, constituting the
new science of Sarcognomy.

To supersede the brainless and soulless physiology
oi the colleges, I published in 1854, A concise System

Origin of the ReTelatioa.

of Anthropo]og3\ embracing Sarcognomy and Psy-
chometr^^ followed in 1885 by a large work entitled
Therapeutic Sarcognomy, of which (three editions
have been issued and sold) presenting a complete
Physiolog3% never before known or suspected, for
human intellect, in all past ages, has not dared to
attempt the solution of the problem of life.

Therapeutic Sarcognomy shows the entire machi-
nery'of life and laws of its operation and consequently
the correct method of treating all diseases of mind
and bod}'. To develope such a science would be
beyond the power ot human genius and labor
throughout the longest life; but the immensely
laborious portion of the task had alreadj^ been
accomplished by the labor of hundreds, if not thou-
sands, of laborious students of anatomy, ph\'siology
and patholog3', who had lain the foundation — the
lower story of the threefold temple of life.

This science has been received with delight by its
readers and m^' students, but I have not attempted
to force its acceptance by reluctant and dogmatic
colleges, for I had given up my connection with them
and I refer to these works now to explain my posi-
tion.

I must add in further explanation, that finding
numerous demonstrations of the new sciences before
scientific committees of investigation, no matter how
satisfactory, produced no result beyond a compli-
mentarj'- expression, and finding the three learned
professions, almost as destitute of the spirit of pro-
gress, as in former centuries, when Harvej' was
laughed at, and Galileo imprisoned I endeavored to
break the ice of bigotry, by taking a leading part iu
the establishment of a liberal medical college (the
Eclectic Medical Institute) which was chartered in
1845 at Cincinnati, and which had extraordinary
success, as its classes soon surpassed the combined
numbers of the three other schools of the same city.
This college is still flourishing in high reputation and

Orlgrla of the Revelation.

the movement we initiated has been sustained by more
than ten thousand physicians following the banner
of American Eclectic Liberalism.

The new physiolosj^ and philosophy I had devel-
oped was recognized by the faculty and taught by
myself, but no other medical college ever manifested
an}' desire to know anything about it. Nor did it
receive any other official endorsement (as I did not
seek anv) except the flattering report of the Indiana
State University under President Wiley, in 1843,
reporting my experiments and confirming m}^ claims
in revolutionizing Biolog}'.

My independent course as to the establishment of
a revolutionary college confirmed the orthodox and
well established medical profession in an immovable
aversion to any discoveries made by a heretically
independent thinker, who disregarded their despotic
code, which was frankly stated by Prot. Gross, when
ranking as the American head of the profession.

I had no time to waste in asserting the claims of
sciences to investigation before those who wereunwilU
ing to investigate, and who felt strong in their con-
trolling power to resist innovation. In the present
condition of humanity irresponsible power is always

arrogant.

All the time I could command, aside from indispen-
sable personal business, was required for the cultiva-
tion of science and consummation of the new and
wonderful discoveries, with their proper presentation.
The field I had undertaken to explore was large
enough for a whole century of labor, and even now I
realize that it must be left for future generations to
carry on this unfinished work in which I have accu-
mulated about ten thousand pages of manuscript. ^

If these statements are true, and if the wisest m
heaven continue to overlook the progress of human-
ity, it would not be strange that they should be
actively interested , as I now know they are, in this
evolution of science which brings it out of its dead

Origin of the Revelation.

meclianism and materialism to harmonize with the
religion of heaven, and should, if possible, give some
token of their approbation to the patient student
of science and religion whom they have assisted to
outlive all his co-temporaries.

A third Science vast and marvelous in its scope was
developed simultaneoush' with the two just men-
tioned, and named Psyckometry which means soul
measuring, and measuring all things bj' the power of
the soul. In the 51- 3'ears since it was announced it
has gone round the world and is extensively prac-
ticed. But it is only superficialh' known to the
public — not as a key to universal knowledge.

It is realh" the loundation ol Theosophy or Divine
Wisdom, as it demonsti'ates the divinity' in man and
•cultivates his powers, and when it is fully presented
it will be apparent that this Theosophy or Divine
Wisdom is the normal guide of human progress to
higher conditions, the guide of nations as well as
individuals, by its wonderful power of exploring
science and revealing truths not otherwise acces-
sible. It usually requires a century lor colleges to
take so long a step in progress, and but for the pro-
found investigations of my able friend Prof. Denton
I should have been entirely alone.

As Anthropology, in revealing the entire constitu-
tion ot man, revealed the laws stamped thereon by
God, the consummation or my labors was essentially
religious — the perlect develoijment ol the laws not
only of health of the body but of the perrection of the
soul. For this was divine religion, drawn directly
from God as incribed on his limitless volume, above
human power or knowledge.

Hence I was not looking to human records or to
ancient religions, lor my religion came direct from
its only source; but x^roloundly impressed as I was
with the apparent impossibility' ol introducing such
divine religion in society, finding not one soul in soci-
et3' in entire s^'mpathy w'ith my aims, I was led to

Origin of the Revelation.

look to the higher world for a s\'mpath3^ earth did
not give, and Hke many others I looked to the great
Nazarene mart\^r, in whom inspite of superstitious
records and a benighted church, I felt that the divine
religion which I cherished had been proved to be a
practicable life and a vivid reality-. The demonstra-
tion given in his life was to me inexpressibly dear, as
it saved me from a feeling akin to despair.

I did not know then to what extent or in what
manner I should everco-operate with him, as my,own
scientific work, a life task uncompleted and appar-
ently- too much lor one life, was far from its proper
culmination. But I believe in the higher world it was
all ioreseen, and I am told that mv life work was
overlooked, its consummation foreseen and its pro-
gress assisted by those whose wisdom overlooks and
and whose love assists all human progress. And I
find theirdefinite promise of spiritual helpand a"new
lease of life" verified, for now after four years of
malarious prostration, I find in my S2d year not the
usual senility of age, but as fresh, vigorous and
happy a condition of mind as thirty 3'ears ago and
a buoyant hopeful enjoyment of life.

Aly condition and aims sixteen A-ears ago were
evidently understood by the noble souls who
revealed in an age of barbarism a true religion
distinct from all the world had ever seen, and in
entire accord with the most advanced knowledge of
to-day. I did not then anticipate the part I should
play in making known the religion of Jesus Christ,
which has been so long concealed, but it seems to
have been apparent to St. John, though I supposed
the message he gave me referred to my develop-
ment of Theosophy, and the divine religion appar-
ent in the works and laws of God, which i supposed
must in some future age become the established
philosophy of the world, bringing mankind into
universal sympathy with heaven and guiding our
evolution toward a perfect lite.

Otigln of the Revelation.

I had known since 1841 that communication
between the earth -world and the spirit -world was
provided for in the constitution of man and could be
carried on for our enlightenment, before the modem
excitement over spiritualism began, buti had nothad
an opportunity of carrjang out my desires and plans
for perfecting and using such intercourse with modern
and ancient souls.

The unexpected message that came to me from St.
John, the beloved disciple of Jesus, was expressed in
language so emphatic and with commendation so
generous in its personal bearing, that I could not
overcome my natural modesty so far as to make it
known, nor did it seem wise to do so, since its authen-
ticity would be recognized only bj^ those familiar with
the fact of spiritual communication, and thever\'few,
■who had learned the possibility^ of communication
with the remote past, and were also acquainted with
the accurac}^ and success of m}- methods of investiga-
tion. The message therefore has been known only to
my personal friends, who had learned the possibility
of such communication with remote ages.

But now it becomes necessary to tell the whole
story of the investigations, which have revealed the
long lost history of Christianity — a revelation which
is not mereh-a personal message, depending upon the
methods and the reliability of the messenger, but a
pioneer beginning of the intercourse between modern
and ancient life, as the voj-age of Columbus enabled
Europe to learn through other voyages the wealth of
new world and realize its vast extent. So may we
all learn the wisdom of the heavenh' life and impart
to earth its wealth of love, as well as historic and
religious truth, verifying the promise, given in the
Christian era, that nothing shall be permanently hid-
den "For there is nothing covered that shall not
be revealed, neither hid that shall not be known."
Luke XII.

Otierln of the Rerelation.

The statement of my labors for the introduction of
divine rehgion, my profound S3^mpathy with true
Christianity, my success in discovering and demon-
strating new sciences, which are accepted by all
acquainted with them, and which open a broad high-
way to heaven lor aspiring souls, renders it not unrea-
sonable that the founders of Christianity who love
mankind still, as they did when the\' devoted their
lives to the service of mankind in defiance of all dan-
gers, should give me their warmest greetings.

Rather should I apologize for not having earlier
sought them, when I was aware the^^ could be reached
by Pj'schometry. I can only say that my great work
in presenting three new sciences and the New Educa-
tion was far from finished and seemed too important
to admit any postponement. Nor was I then aware
that ancient wisdom had retained so close a relation
to human life on earth.

The message which surprised me as a revelation of
ancient love and wisdom, came to me as if with the
co-operation of a friend of my early life, who had
passed away more than thirty years ago, who had
about five years previously given me her spirit writ-
ten message on paper, the language of which would
have removed all doubts of its origin, even if it had
been written b^- the hand of a medium. But it came
from no mortal hand. Its author was the most
charming and perfect woman I had ever known, with
a character as strong as beautiful. In our correspond-
ence on earth she adopted the name Serafina, which
she has continued to use.

On this occasion I sought to renew our intercourse
by the aid of a lemale medium, and wrote messages
upon a letter sheet which was placed on the carpeted
floor under the table, in broad day light, no one else
present, at which we sat. The medmm recognized
her presence, but said she brought another to com-
municate. In a few minutes I picked up the letter
sheet and found upon it the following pencil written

Origin of the Revelation.

message in a bold, irregular hand. There was no pen-
cil or pen then in reacli.

Remarkable as it was, I have had a number of other
interesting messages from the same high source, either
oralU^ expressed or written upon a slate under test
conditions, and once before a public meeting in Bos-
ton through the famous medium Edgar Emerson
unexpectedly, who graphicalh' described St. John as
coming to myself with brilliant spiritual power.

The pencil written message was as follows :

A GREETING ^^^^^^ L^^^^'

THE SAVIOUR OF MANKIND HAS COMMIS-
SIONED YOU WITH THE GREATEST WORK YET
SEEN OR ACKNOWLEDGED UPON EARTH. TO
YOU IS GIVEN THE GREAT AND ENNOBLING
WORK OF ESTABLISHING THE SPIRITUAL
FAITH, FIRM, SOLID AND vSECURE. NO NOT
ONE SHALL DOUBT THE TRUTH, THE WORLD
SHALL BOW DOWN BEFORE IT. WE SHALL
INSTRUCT YOU AMONG OTHERS — PROCEED

WITH THY WORK.

ST. JOHN.

There has been no deviation irom the sentiments
here expressed in the numerous subsequent messages
from St. John.* That it was true I was well aware,

•) In a message on a slate given at Boston through the mediumship ol
Dr. Watkius, about ten years later, he said, "I hare before this told youthat
1 consider your work above all others." The message concluded "Dear
Brother, your work will some day end in glory. St. John."

Origin of the Revelation.

as there can be no more important work for man-
kind, than a complete revelation of that mystery of
all ages, the constitution of man, the basis of all
philosophy, the permanent foundation of the healing
art' and of a rational and successful education, which
also reveals in its fullness a divine religion, and by
revealing the divinty in man and his vast intellectual
powers, unknown to colleges, enables him to conquer
new realms in science and enter into close communion
with all that is in heaven.

That all this necessarily arises from a demonstra-
tion of the science of the brain, in which two worlds
unite, and the wondv>rful powers that may be exer-
cised by the soul in this life with no narrow limita-
tions in space and time, was self-evident to the super-
nal wisdom of St. John and to a few intuitive mmds
on earth, but a conception so vast is too iar beyond
that sphere ol habit, which controls the human race,
to create the deep interest which its paramount
importance demands, for the literary and educated
classes and a great portion of the scientific are as
much controlled by hereditary habit as the unedu-
cated.

This message was a great surprise, as I expected
notliing but a kind personal response irom a beloved
friend, but another spirit also was seen by the medium
and there could be no deception, unless some other
spirit had assumed the nameof St. John, and my first
care was to verify its origin. It was verified to my
consciousness by its effect upon myself. For a whole
week I realized the influence of St. John in an exalted
sentiment of love, such as 1 had never belore experi-
enced. Mr. Emerson, who had no suspicion of my
intercourse with St. John, fully perceived and realized
this illustrious spirit, the beloved companion ot Jesus.

* In tny next \vork"THt: New \Vokld of SctKNCE" these subjects will
be iuliv devdopcd. Until that appears I would commend the Manual of
Ps.\clio:notry to the reader. Whether it can appear will depend on the
prolongation of my life.

Orlglii of the Revelat on.

But independently of all other credentials a manu-
script bears witness to itself, as a rose is recognized
by its odor.

Knowing that psj^chometry wisely used was an in-
fallible revelator of the character and source of any
manuscript I felt it my duty to test most thoroughly
this extraordinary message. In mj^ ps\'chometric
experiments the psychometer is kept in absolute ig-
norance of what he is describing, Avhich is usually
placed under his hand and b}' the fullness and accur-
acy of his description shows that he really appre-
ciates the source of the writings and the nature of
the message. P^ny number of competent pyschome-
ters may describe the same thing with as complete
coincidence in their descriptions as would occur be-
tween different persons describing the same scene —
coincidence proving that they all recognized the same
thing and that the thing described really existed.
That full descriptions are entireh^ independent of my
own mind is shown by the fact that the\' are just as
full and truthful when I know nothing of the matter
described.

The first description given was by Mrs. Decker,
(subsequently Mrs. Buchanan), whose accuracy I
have never seen surpassed. Her description was as
follows :

"There seems to be Divine thoughts permeating
this. It was from a very high spiritual source. I
feel that it emanates from the spirit of Jesus. It feels
to me as I have felt before from the influence of the
Apostles — this may be from them. There is so much
love — fraternal love, coming with it. I w^ould not be
surprised if it was from, the beloved disciple.

"This is a reassuring. It gives confidence and hope
to a searcher of the truth. It is thoroughly spiritual
and comes from the spiritual source direct. It is
written by an agency emplo^^ed by the spirit who
sends it. It must have been written by the aid of the
presence of a medium. Spirits sending messages

Orlsrln of the Revelation.

tave a secret telegraphic agency of those who are
able to write for them.

" It is direct to Dr. Buchanan— has a bearing on his
future plans— what he is most intent upon in his
earth- work. It comes as a specific promise. He co-
operates with Dr. Buchanan unreservedly, who is be-
ing enlightened, and his system, and he pledges his
support in Dr. B's philanthropic efforts— promises not
only that Dr. B. shall estabHsh new principles and
unfold the truth, but shall be satisfied in material re-
lations.

''He sees the time is ripe for Dr. B.'s work to take
root. He has large hope and calculates the results
from the general condition of human minds. Intellect
is unfolding rapidh'— people are beginning to thirst
for truth.

"There is more than one influence in this. There
is a circle of high spirits who always go in clusters—
never alone.

"The leading influence is that of Jesus. They see
Dr. Buchanan's whole life with an eye of prescience,
its purposes and resolves. They wish him to make
some public use of this."

Had society been prepared to appreciate this au-
thentic document, I should have been pleased to pub-
lish it, but I have no disposition to present such
claims and engage in the battle necessary to sustain
them before a public, ver\' ignorant upon such sub-
jects and intenseh' prejudiced — more likely- "tp/be
moved by boisterous appeals and mad fanaticism
than the instructions of psychic science.

Though maintaining this privacy and reserve, I
have had a small and almost entirely illegible photo-
graph made from the message, which I have fre-
quentl3^ used as a specimen for psj^chometric investi-
gation by students, who have always appreciated
truly its character and frequently recognized it as an
expression from St. John.

One of the best psychometric descriptions given

Otigin of the Revelation.

Upon the original manuscript was by Dr. J. M. Peeb-
les Sept. 16, 1880, whose abilities as an author, lect-
urer and phj^sician give him a high rank among pro-
gressive minds. The following was his language:

" This is a strong, bold character with the positive
male element in predominance. He is earnest, inspir-
ational and moralU^ aggressive. He has high moral
cjualities. He is a living person, and destined to
make a mark on the waves of the great ocean of
time. He has alreadj^ impressed his influence men-
tallv, spirituallv. morallv.

[0. When did he live?]

"In the past, a great ways back — a great waj's.
He was a tall man, of commanding physique.

[What was his idea of Jesus Christ and Christ-
ianit3^ ?]

"It was profoundly reverential. I feel that as in-
individuals, are mediumistic in families — (a page of
manuscript referring to the mediumship ot the Sem-
itic race is here lacking, having been lost.)

[Q. What is the nature ol this writing?]

"He has not fully expressed himself in this — it is
fragmentary, and is addressed to you. Itis encourage-
ment with a spirit of energ\^ to move heaven and
earth, and he promises to aid and bring others to aid
3'ou. You are selected as the best adapted to thia
work.

[O. What will be its progress in reierence to time?

"He approves it, but time is the most difhcult
thing for spirits to determine — within five years how-
ever, its progress is apparent. Spirits are endeavor-
ing to interest wealthy men as a matter of pride and
duty. There are manj-- mediumistic persons in whom
the side organs of selfishness are too active, and who
are therefore not so accessible to influences from the
higher plane. His power is spiritual and positive,
but so full of love that he must work either through
a woman or through a man of sympathetic nature.
He is aggressive, but it is the aggressiveness of love."

Orlg:in of the Revelation.

A few da3's after recording the impressions of Mrs.
Decker (August 1880) I thought proper to take her
impressions again to see if she would connrra ^ or
modify her previous remarks. The manuscript being
of course used without any knowledge on her part
as to its nature. She spoke as follows :

''This takes me into an emotional state, full of feel-
ing, trust and reliance. He was imbued with enthu-
siasm and also a man of \cvy good judgment and
great firmness. He never went off into flights of
fancy. In his admiration and love for Jesus he still
had a broad love for all the beautiful in nature and
art. He was a great admirer of art and had fine
taste. His sensibility was as acute as a woman's.
Oh what a veneration he possessed. He always had
a gentle word for every one. If he ever rebuked it
was for the good of the person. His organization
was such, he simply followed his own nature.

"He had more hope Jesus and in his place would
have borne his part with less suffering. He is very
serious. In that class of men born for a great pur-
pose with mental psychometric and prescient power,
it produced a peculiar existence. They had no boy-
hood life or childish sports— all was mature. Jesus
and his Apostles were of the same grave style."

That St. John should speak of Jesus as the Savior
of mankind is not inappropriate when we reaHze
that he did introduce a spirit of love and heroism
which is competent to redeem the world from all its
evils when accepted by mankind. That he should
speak of Jesus commissioning me as it a matter of
authority, I did not fully understand, though natural
to his Apostles, who obe^^ed his authoritj^, and in an
interview several years later by the aid of a superior
medium, he explained it so as to remove my objection.
Thar the spiritual power of the founders ot Chris-
tianity may have been exerted to aid me is not
impossible, for I have often been assured of it, and I

Orlsrln of the Revelation.

am sure that their illustrious examples have done
much to sustain my courage and perseverance.

Looking into this matter through ps^'chometrj
and mediumship I have been told by intelligent
psychics that I was selected from j^outh by ancient
spirits who watched over and endeavored to influence
my development and to my surprise was told soon
after the communication from St. John that the
Madonna -wsls especialh' interested and I have had
reason to believe it true.

I have been told from spiritual sources that my
spirit friends do assist and impress mj mind. But
whatever ma}^ occur in that wa3MS entireh- unknown
to mj^self, for I have been conscious of nothing but
the serene and pleasant condition that corresponds
with the spirit \vorld — of religious emotions at the
age of seven or eight, which w^ere entirely spontan-
eous, no one ever attempting to teach me, and of a
vague internal feeling of brightness and conviction
of unlimited possibilities. But I know no method of
reaching the truth but incessant investigation and
meditation, impelled 133- a stronger devotion to truth
than I have found in others, enabling me to devote my
entire life to its evolution, keeping my mind in a per-
manent attitude of investigation so that never a
month or a week passes without a valuable addition
to my philosoph3^

It was not long after this communication from St.
John that I was made to realize more forcibl3^ my re-
lation to Jesus, which of course must seem strange
and incredible to those who do not know that the
soul of man in a favorabU^ organized body is capa-
ble of entering into S3'mpathetic relations with fTie
higher sphere of harmonious existence among those
who have left the material bod3^ and that I have no-
difhcult3^ in demonstrating this glorious truth with
m3^ pupils — a truth which emancipates the human
mind from the traditions and superstitions of ignorant
ages when the spirit world was unknown. The an-

Otifi^n of tbe Reyelatlon.

cients were ignorant and the moderns have been ed-
ucated into ignorance of the grand and wonderful
life to|which we are all advancing, and to which a few
5^ears more will introduce us. That life is above and
around us, but the coarseness of animalism, the hard-
ness of dogmatism and the blindness of superstition
still hold the masses in ignorance, under the spell of
a false education in college, in church and in society.

But when the teachers of the new world of science
go forth, millions will realize the higher world and all
humanity will be compelled to recognize it as St.
John predicts. What I am now stating will become
familiar and common place truths.

One of mj' pupils, an intelHgent lad}^ of fine psy-
chometric and spiritual powers brought me into com-
munication with various spirits and on one occasion
wrote an autograph under the control ol Milton
which conve\'ed his spiritual power so iuUy that
another who touched it was inspired to write a
remarkable Aliltonic poem, worthy of Milton. One
evening the former lad\' brought me into communi-
cation with the spirit' of Jesus. The controlling
spirit spoke with great beaut}^ of manner and lan-
guage, but I recollect only his most remarkable words
as he spoke ol my mission :

"All earth needs you— all heaven needs you."

He promised to visit me that night and I
expected it in vain until about four o'clock when 1
felt a most extraordinar}', peculiar and indescribable
impression on m^^ head. It was a manifestation of
power which did not seem to excite the brain but
was on the upper posterior portion of the head
where the faculties are located which were so pre-em-
inent in him and which I would have desired to be
excited in myself.

I have never felt anj^thing like it before or since.
It was a perfect demonstration of a great spiritual
power, and recently I have had a different demon-

Orlsrin of the Revelation.

stration upon the same region affecting the brain,
which occurred when I had written the dedication of
my book to Jesus, and seemed to give me a grand
development of spiritual power.

It is true that I cannot say positively that I know
that Jesus was the inspiring pov/er, but I have often
been told that He is aiding me, and unless there is
some spiritual co-operation I might expect in my
eighty-second year, after enduring for two 3'ears the
prostrating effects of malaria and three attacks of
the grippe to be clisqualiiied for vigorous and pro-
longed mental labor. But the spiritual promise of a
*^ new lease ot liie^'' to carry on my work was given
me before these attacks and is now verified. Contra-
dicting my doubts I have been assured that my work
should be accomplished, and all who have spiritual
vision assure me that they have seen in my library
and at my lectures the presence of ancient and mod-
ern spirits. St. John was seen with me ( before I
obtained his photograph at Los Angeles ) by an
experienced and intelligent physician.

His co-operation has been given me not only in
encouraging messages through mediums but by spir-
itual writing.

The deep interest 1 have always felt in human wel-
fare and the attainment of ail truth seems to have
isolated me from the human race, excepting those in
the nearest relations and some thousands I have
never met, who read my writings and send me their
expressions of admiration ; and it is a pleasing antici-
pation that I shall soon reach a realm of higher wis-
dom, in v^hich I shall not be solitary. I cannot feel at
home in a world of selfish stnle and ierocious war —
in which the indescribable ferocity of Spaniards seek-
ing the horrible extermination ot the Cuban people,
with the apparent approbation of the Roman Church
has not been arrested by civilized nations — not even
by our so-called republic, which could easily have
checked it.

Origin of tlie RcTelaUou.

The restoration of Primitive Christianity has to me
been a delightful task, for it assures me that how-
ever distant Christianity may be from society to-day
it is not far away from those who have escaped sel-
fishness.

THIS REYELATIOX FOR MANKIND.

This revelation of the gospels is for all mankind.
Dr. Buchanan is not the authority for all men to
follow, but the agent and herald —the standard
bearer to call all men to the standard of salvation
—to speak the voice of science in confirmation of the
Yoice of history, and to vindicate historic truth by
concentrating upon it the light of ancient history',
showing the v/ide gulf between Romanized Paganism
and Christianit3^

The founders of Christianity, secure now against
persecution and murder, speak to all men— not merely
by the printed words, but by their direct voice to the
soul, which is no longer made a crime.

In m^' writings on Psychometryl have opened wnde
the gate wa3^ to the heavenly mansions. I have shown
that there are many millions now who are able to
enter into communion with the higher world by the
intuitive power of the soul ; and I propose to teach
them how to do it, so that they may enter the school
of heavenly wisdom, first established by Christ, and
this will be the spiritual return of Christ to the
nations of many lands as they lift up their souls to
him and gradually establish the kingdom of heaven
on the earth as they obey their instruction.

Orthodox Christians believe that God spoke to the
world through Christ, to reveal the law of life. If
that law has been neglected b3^ all nations since, as
war has never ceased, wh\- should he not speak
again and reiterate his commands in a more enlight-
ened period.

I do not use the same phraseology to conve^^ this
idea for I believe that God is as stated by the favorite

Orlsrln of the Rerelatloa.

beloved disciple St. John, the eternal law, and, this
law holding heaven in the realm of holiness, the holy
spirit expressed itself through Jesns, and was heard
b^^ few, because the world was in the darkness of bar-
barism ; but novk^ that the clouds are clearing away,
the word of salvation comes again as it came in Jeru-
salem, and therefore the Christian ma3^ sa3' that God
repeats his revelation, when in the fullness of time, the
earth is far enough from the primeval saurian age of
monsters and capable of making a beginning in
favored nations, of the kingdom of God.

The printed words reveal the divine wisdom, but
spiritual things must be understood and felt not by
the letter alone which hath no life, but b\^ the inner
action of the soul which is life in itself and responds
to the divine life.

Hence as I teach in works on Ps3xhometry, we must
close the exterior senses which relate to this material
world only, and open the interior senses, b\^ which the
soul is in communion with the divine realm where
wisdom abounds, and where we may escape the
darkness of selfishness.

It is a realm of enlightenment, in which all past
history is recorded, and in which the dormant ener-
gies that make the future often reveal that future to
gifted souls, for ever\^ age has produced prophets of
greater or less capacit3% either for personal incidents
or for the fate of nations. And there are many who
will become prophetic when thej^ cultivate the soul,
especially in communion with the ancients. And in
time there must arise a school of prophets, who will
be able to counsel the nations as did the famous ora-
cles of old in the sacred temples.

St. Paul advised us especialh'- to cultivate prophecy;
and though his advice has been neglected b^' the Apos-
tate Church which has produced only craz^^ predic-
tions, it will become a wonder and a power in the
church of God — the church of Christ restored.

To bring home Christ and the Apostles (so long

Otii:ln of the Revelation.

lost) into the soul of all humanity, we must intelli-
genth^ seek them. We must understand that the
noblest gift of God to man is the divine cognition
of truth. This is the divine element in man. In the
higher world unobstructed b}^ gross matter — the soul
has wonderful powers of perception, as we realize
whenever we commune with our departed friends,
who are always able to give us more truth than we
can find on earth through the senses, the memor^-and
thereason, and are therefore able to act as our guard-
ian counsellors.

That same wisdom can be developed on the earth
plane, and has been developed b_v many who cultivate
the soul, or who have inherited superior soul endow-
ments; and the restorationof Christianity will fill the
world with the spiritual enlightenment that will not
only guide each individual in the path of peace and
such success as social institutions permit, but will
ultimately guide all nations in the path of peace and
prosperity ; for Christianity in its fullness is the light
that enlightens the soul, enlarges science and super-
sedes the ponderous tomes of law and political econ-
omy b3' the far simpler and wiser law of life without
contention that ends all evils, and the deeper concep-
tion of human life that comprehencls disease and
remedies as well as the errors of nations.

In that more highly spiritual state which is surely
destined to come, we may have not only the enlighten-
ment of intelligence but that inspiring of the soul
which made Joan of Arc the leader and savior of
France. The great events of history are grand les-
sons to show what may come to us in the future, and
I expect it to be illustrated by the Apostles of the
restored Christianity'.

The first duty of "^my readers if they wish to ap-
proach the kingdom of heaven is to cultivate their
spiritual faculties and to seek the assistance of those
in whom the spiritual faculties are developed and
shown in psychometry, clairvoyance and mediumship

Orlsln of the Revelation.

— of those who can take a letter or a picture between
their hands, or hold it on the forehead and descril^e
the nature of the writer and even the nature of his
message, and if he be deceased reveal his experience
of the higher life. There are millions wlio have these
powers to-da3^ who have no knowledge of it, and
thousands will be astonished when they begin to
cultivate their powers.

When 3^our powers are developed — when j^oti can
describe a medicine bv holding a small portion in the
hands, or a letter, or piece of manuscript, or picture,
which reveal the nature of their originals, you are
prepared to stud^- Christ and the apostles.

Then in tranquil solitude, free from disturbing light
and noise or with the eyes closed, sitting alone or
with somecongenial companion, put yourhand upon
a picture of Christ, or of an apostle and enter into
sj^mpaths' with the character, and as it comes to you
let 3'our friend record it and ask you questions to
bring out the character more fully.

You will be able thus to appreciate each character
to point out their differences, to realize how they
regard the opinions, the fashions and selfish conten-
tious of earth and you will come from the communion
refreshed in j^our soul and j'our good principles
strengthened, fulh^ aware that modern society and
church are far from Christ. Do not forget the les-
son, but let the spirit you have realized remain with
you, and from time to time renew it.

Perhaps j^ou may realize the scenes of Palestine,
its warm climate, its mountains, its peculiar
people, the trials and contests of Jesus or his
final martyrdom. In proportion as 3^ou commune
with his influence you will realize what Christianity
means, and how far it is from ever^'thing that has
assumed its name. You will realize too that you
have no right to live for yourself alone but are bound
to help and to enlighten your fellow beings, and when
another comes as willing to labor for the world's

' Orlerin of the Revelation.

enlightenment as I have been, you will give him a
hospitable reception and generoiis assistance.

It will be desirable to have several copies of the
pictures whose influence you covet, and lor making
experiments with them 3'ou should have detached
pictures which you may place in an envelope and
thus obtain impressions of a circle of friends who
cannot possibh^ know anything of that which
they have not seen and will therefore give impar-
tial opinions. If such seances are preceded by
music, or by song or a lectuieit will have a happy
influence in harmonizing and preparing the mind.
When a ^roup of three, four or five, or even twenty
(not too different in nature) thus engage at once in
the stndy of an elevated cliaracter, the influence is
delightful ; but it should be supervised by a judicious
and competent manager to brmg out the impressions
of each without confusion and without dissension.

The psychometric process is one of passive per-
ception, in a passive and amiable state of mind, and
the student must avoid reasoning upon it at the
time, or making any earnest efTort of curiositj-, for
that will interiere with the negatively passive and
sensitive conditions in which delicate impressions are
received. We don't hear the voice of a friend if we
begin speaking when he addresses us.

Will this method introduce the lounders of Chris-
tianity to the people of the world to-daj^? I have
no reason to doubt that it will most thoroughly.
Narratives and descriptions do not always convey
their interior truth. Unless the reader's mind is in
sympathy with what is described, he does not appre-
ciate it. But in psychometric soul work the interior
nature, the emotions and piinciples ot the char-
acter are realized ]3eyond anything that can be con-
veyed by language and often beyond the descriptive
power oi the' percipient. The knowledge of the found-
ers ol Christianity^ conve\'ed in this wa\' is more
perfect than can be conveyed by any other method.

Origin of the Reyelatlotu

Its only limit is in the poverty of nature in the sonl
of the psychometer, who may not be able to realize
the highest characters, but he will realize more in
this way than he can in Siuj other — as much as he
could have recalled from personal intercourse with
the same parties.

It is difficult to form any estimate of the number
who may be introduced in this w^ay to the society of
the Apostolic sphere.

Under the most unfavorable conditions I think
that at least one in ten would realize such charact-
ers and much more among women. But under favor-
able conditions, and especially in warm climates,
from 90 to 95 per cent, would be successful and often
the entire company engaged. Thus may all India
be brought into the sphere of Christianity, and if my
friend Chakravarti of Calcutta shall undertake
this work in earnest, he may be a benefactor to his
countrymen, and Bishop Heber's missionar^^hj-mn be
realized in a higher sense and with a nobler result
than has ever been imagined, making India ac-
quainted with the real instead ol the fictitious
Christ, and with heaven instead of hell — with the
supreme power of heaven, instead of the ferocious
god of an imaginar3^ hell.

Japan too, w^hich now looks with indifference and
contempt upon the labors of missionaries, and is
slowh^ outgrowing its own ancient religions may ac-
cept heartih^ the religion of Christ. I had long desired
to visit the Japanese, for whom I have felt a warm
regard, and I hope the devotees of Christianity will
not fail to spread among the Japanese the news of
the restoration of rational religion.

I consider this personal introduction of Jesus and
his Apostles an indispensable part of the great refor-
mation. It should be placed in front ot the move-
ment, the ethical demands of Christianity' should
then be presented, which would interest all profound
reformers — the only class from which good Christians

Orieln of tie Rerclatlon.

can be made and then the whole history of the grand
historic fraud presented, with a narrative of its hor-
rors in the dark ages of Europe, the auto da fe and
the Hol^^ Inquisition.

As manj- of the readers of this volume may be
unacquainted with my labors since 1835 and the new
sciences which I have given to a world stagnant in
all things above the physical plane and hostile to all
profound spiritual and heavenly truth, I beg leave to
refer to the first presentation and reception of the
new sciences when the national mind was in a better
condition than it is to-day, when rapacious wealth
and political and judicial corruption are carr\'ingthe
republic on to its cataclysm.

When with youthful enthusiasm I presented the
science of the brain, the center of all philosophv, in
New York and Boston ( 184<2-4-3 ) challenging inves-
tigation and giving demonstration, the committee
appointed byapublic meeting in CHnton Hall, headed
by the poet and author, William Cullen Bryant of
New York, reported after a brief but conclusive
investigation that my experiments and demonstra-
tions had opened a new field "second to no other in
immediate interest and the promise of important
future results to science and humanity." Similar
but more conclusive expressions were published by
Boston committees and Robert Dale Owen had
announced from New Harmony after witnessing my
experiments that when the3^ were generally- recog-
nized I would rank not second to any other philoso-
pher or philanthropist.

The Democratic Review, a vigorous monthly at
New York, presented full^- the claims of the new
science and— that as I had shown that the organs
of the brain could be excited b^^ agencies applied
directlj^ over them, revealing their functions and the
entire constitution of man, that compared to this,
"the discoveries of Gall, Spurzheim and Sir Charles
Bell, justly regarded as benefactors to humanity,

Origin of the Revelation.

■would dwindle into comparative insignificance" — a
proposition which no correct reasoner could deny,
who knows that the brain is the center and control-
ling organ of life, not only in man, but in the entire
animal kingdom.

It is true that old medical colleges at once put their
veto upon such ideas, threatening those who would
give the subject their attention, and the^^ could not
be heard in the medical sphere until wdth others I
established a liberal medical college at Cincinnati;
and had the endorsement of the Indiana University;
but I am deeplv impressed with the moral degener-
acy ot the last fift}' 3'ears, changing the character of
the press and the tone of public opinion.

In 1841 I had the support of the greatest men in
my native state. Henrj-- Clay had commended me to
his friends and I had the cordial support of the heads
of three proiessions — Senator Rowan, at the head
of the bar as an advocate; Prof Caldvv'ell. at the
head of the medical profession, the founder of the
college which gave me my diploma, ( and Archbishop
Flaget, a friendly acquaintance at the head of the
Catholic Church.)

Both Rowan and Caldwell spoke publicly ( Cald-
well to the faculty ) of my fame in future ages.
Neither the medical nor the legal profession in this
countrv has ever produced men of such mental free-
dom and vigor, nor men of such commanding per-
sonal dignity, to whom all who approached were
compelled to look up.

Sustained b\^ such in my native state — by Dr. Sam-
uel L. Forry ( author of Climatology ) in New York
and Rev. John Pierpont in Boston, the noblest min-
ister that ever resided in that city, liberal science
would have had a different career if the nobler race
of men had not passed away, leaving advanced sci-
ences to the nobler men of the future.

THE MEW YORK
PUB!' ■ ■ ■■ '"Y

A6T0R, LENOX AND
TIL-DEN FOUNDATIONS.

Jesus Christ.

It IS commonly- believed that there is no authentic picture of Jesus Christ
in existence, and the churches have made no effort to ascertain if there is.
Theyworship an imaginary Christ, knowing neither his true history nor his
person. But St. Luke was a good artist, and in a religious picture, which
he painted, he introduced the head of Jesus Christ, painted from memory.
Old churches in Europe have preserved copies of this picture, which seems
to be generally forgotten, and from a copy brought to America by a French
family, Dr. Crabtree of Boston, a few years ago, had a small, rather coarse
engraving prepared which hasattrncted little attention. Itmaybe regarded
as a substantial likeness, but not satisfactory, though it recalls the being
of Christ to every psychometer.

There is another and better likeness, the origin of which is not positively
known, but the legend connected with it is that it was carved on an emerald
bv command of the Emperor Tiberius, and was obtained by Pope Innocent
VIII (of 1485 to 1492) from the emperor of the Turks, who had it in his
treasury at Constantinople, as a ransom for his brother then a prisoner. I
have not attempted to investigate the truth of this legend, which is not in
itself improbable, but I have alwa^'s regarded the picture, which 1 have
had for sixty years, as probably true, because although artists have made
great failures in making fancy pictures of Christ, this picture presents ex-
a tly what science would dictate as the head required for such a character.
It is an extraordinary head, I have never known or heard of one like it — a
striking contrast to the heads of Nero and Borgia (the Pope) indicating one
incapable of crime, unfit for a soldier, a despot or a coldly scientific or poli-
tical author, but profoundly, religious, loving, inspired, intuitive, refined,
tender hearted and firm, fitted to be a father and mother to his fellow beings.
The intellect is entirely subordinate to the higher nature.

But all doubt as to its authenticity is dissipated. Cornelia, familiar with
the apostolic sphere when living, having been in the higher spheres since
March 1891. has given me a concise description of Jesus, and said no better
description of his personal appearance could be given than the emerald pic-
ture which I had Referring the matter to St. James, who had already
given me an accurate description of the personal appearance of Jesus, he
inspected the picture carefully and pronounced it a perfect likeness but sug-
gested a slight modification in the neck which the artist has adopted.

Irlfe of Jesus Christ.

THE LIFE OF JESUS CHRIST.

Jesus Christ was the most extraordinary being
that has ever appeared on earth. None like him
have ever appeared since. The love, reverence and
admiration that were justly due him and were freely
given by those nearest him and most capable of
understandin.!:^ such a beinj? made it easy in a super-
stitious age, when Pagan idolatry filled tne world,
and the wildest or silliest legends were received with-
out question, to estal3lish the belief that he was
really a god, for in those days even the basest of
mankind" such as Nero and Caligula, were elevated
to the ranks of gods by law, and their statues placed
in the temples.

This being accomplished, it was to be expected
that as extravagant myths concerning him as those
which related to the other gods should be generally
accepted as freeh'as in reierence to Buddha, Chrishna
and many other saviors or gods many of whom like
Esculapius were real beings exalted bj- fiction. Even
as late as the time of Mahomet miraculous myths
were as ampl_v produced and readily believed as pre-
viously.

The puerile narratives in the Gospels of the Infancy,
Protevangelion and other apocryphal gospels, telling
what miracles were accomplished by the wash,
water and swaddling clothes of the baby Jesus, and
how the ciay birds that he made would fly away,
and the trees bow down to worship him were satis-
factory to the Roman Church (now improperly
called 'the Christian Church, though started in defi-
ance of the Apostles ) when it was first organized at
Rome, after the death of St. Paul, out of the ignor-
norant Pagan priests and populace, in opposition to
the disciples of Jesus, without a bible, and with

I/lfe of Jesus Christ.

nothing but apocryphal writings ( now discarded )
for an entire hundred j^ears.

During this time, the populace of this Roman
church, taught to receive the apocrj-phal fictions,
and drilled to obey their priests, were prepared to
receive an3'thing dictated b}' the church, and there
were no Christians living to interpose an \^ objections.
As all modem historians of that period know, this
was the age of fraud and forgery, in the literature
oi the church.

When the canonical gospels were brought forth,
about A. D. 170, by a priesthood well trained in
imposture, their myths and fictions were far more
respectable than the preceding apocrj^pha, and the
genuni'j gospels which they contained in a distorted
and corrupted form gave their Testament a much
more resptctable cha,racter.

It was manufactured for the ambitious purposes
of the Papal priesthood, alter long studj' and prac-
tice of the church policy, but through all its fictions
and distortions, the true character of Jesus was x^tT-
ceptible in the original language oi' the Apostles, and
mankind geuerallj^ have recognized the true Jesus,
through all the mists and myths of the Roman
priests, which seemed to change him from theinspired
leader of liumanitA^ to a fanatical lunatic, with
lucid intervals of rational eloquence and miraculous
povv^eis.

They have recognized in him an extraordinary
spirit of love, the highest ideal of virtue, in spite of
the malignant and thrcatenhig language of the
Roman gospels. This was a true recognition, and
is now amply confirmed by the testimony oi ins disci-
ples given m this work.

The mutual love that would make earth a heaven,
was never so impressively taught as by Jesus Christ.
It was the test by which his disciples v.erc to be rec-
ognized— but a test no longer used or recognized,
because his church is extinct. It was a love that so

I/lfe of Jesns Christ.

entirely occupied the soul as to bring in angelic pres-
ence and inspire a portion of angelic wisdom, teach-
ing them what to sa^', and make the very touch of
his disciple a healing blessing as with him.

This was what the prayer "thy kingdom come"
signified.

That love forbade all assumption of the authority
of rank or title, which has been the perpetual and
bloody struggle of the Apostate church. It demanded
unwear^'ing service — the service of the high to the
low, of the wise to the ignorant — a service that
would forget all craving for wealth, and risk the
■scorn and hostility of the multitude— shrinking from
noofhceof kindness, however humble, and teaching by
the example in his last interviews, Vv'hen the feet of
the disciples were washed l)y their master — their
master, though he never assumed any authority but
received their spontaneous reverence. So should it
ever be. Instead of waiting to be ruled by soldiers
and demagogues, the people should diligentl\' seek
their best and wisest men, place them in power and
oloey them from love. That would be Primitive
Christianity.

This was the virtue that came from heaven but has
not remained on earth, nor will it reappear until we
learn to commune with heaven and open our hearts
to it again. We must remove the barriers created by
the Apostate church.

It was a virtue not to be found among men on
earth— a spiritual energy, ever flowing, occupying
his whole being, and pouring forth in every glance of
his iDcnetrating e_ve, in every tone of his thrilling and
penetrating voice, and in the unv,'ear\'ing energy
with which he gave himself up to his mission in
hours of impressive speech, not for the intellectual
displa}' nor for the stirring excitement which came
from other orators, like Demosthenes, but to make
men realize their relation to heaven, and their duty
in lives of blessedness to others.

Iflfe of Jesus Christ.

The hostile and angry multitudes of bigots -were
stilled into attentive silence, and they who were ca-
pable of receiving his inspiration of heroic love received
it so full}' that a nev^ life was born in them, and they
went forth to do and die in a life like his own, of
courageous devotion to an unworthy world that it
might be uplifted toward heavenly life.

The lives of the Apostles are the true biographj^ of
Jesus ; he wrote his life upon their hearts, and there
we may read it. It was spiritually written, for as
he said, men were born anew — born of the spirit.

That spiritual birth was not due alone to the Son
of Mary and Joseph, for though he was altogether
admirable and superior to other men, his purity'' and
truth compelled him to declare that he was the agent
of a higher power, by which he was inspired to
speak, and to give his overflowing fullness of life to
ail who were alflicted or obsessed. So he testified
ever, in public as well as in private. He spoke and
healed as he was sustained by an invisible power,
and claimed no honor for himself.

That power was neither the Jehovah of the Jews
who assisted them in their wars nor the angry and
malignant god of the Roman church, which was
never recogiuzL^d b_v him. The language of vengeance,
devils and hell never came from his lipa. He spoke
ot the Father as a source of love to man. He spoke
of the great power to his disciples, but never of such
a personal being as all religions have recognized. He
was absolutely independent of ail the superstitions
that had ruled the world of ancient ignorance.

He spoke and acted in behalf of the inscrutable
power and the outilowing love which came there-
from. That power is be\^ond human cognition. It
is vain and arrogant presumption in man to profess
to understand the Inhiiae, to declare the divine will,
and to come into relation therewith as with children
of mortaiit3^

The favorite companion of Jesus expressed the

Itlfe of Jeans Christ.

truth when he said ''the law was god," and beyond
this we cannot go, for the infinite and unchangeable
power could have no other expression ; but to that
power we can go as we go into the sunshine from the
incomprehensible sun.

This does not alienate God Irom man or man irom
God. The heavens of msLny mansions — the heavens
of infinite jo3^ and progress are the aspect ol God to'
man, irom which as from the visible sun proceeds the
ever advancing life which the visible sun sustains
in planetary VN'orlds.

The flow of life, love and wisdom from that high
realm in union with the soul ot Jesus was the power
that he recognized as th^ Father, for it was to him a
parent. A vast and loving power was what he rec-
ognized, and what reason sustains. That individual
spirits of high rank and ancient existence were con-
cerned I have no doubt— for such were called angels
or mesbengers, but it is unnecessary here to specify
what I believe may be the nature of such powers,
which were so entirely united with the soul of Jesus
that he was rightlully called the Christ or the
•anointed one above ail other men ; and Christianity
means devotion to our Christ, or expression Irom
heaven.

The world has been accustomed to give to any
great movement the name ot the leader or founder.
Christianity is therefore a permanent word, but is
not exclusively confined to Jesus, for there may be
other Christs.' But it is a happy and definite expres-
sion ot our relation to heaven— not to any limited
scheme of thought.

They who desire to discard such a word in the hope
ol attaining a greater height and breadth of spir-
itual religion do not seem to have attained it, and
any unwillingness to cherish the memory of the first
great expression of divine religion would indicate
some lack of the sympathy with all that is grand
and noble.

I<lfe of Jesus Christ.

There is no otlier or better word than this to
express our devotion to the Divine — our aspiration
toward all that is good and great, which maj^ lead
us on in the next life, even it it be darkened and
clogged in this. Such aspiration must lead us toward
him in whom the divine life was first fully expressed,
and therefore gives us a deep interest in the recorded
life which led to his marti^rdom in Jerusalem.

The ascription oi absolute divinit\^ to Jesus was
never made b\' his rational disciples, nor encouraged
by any word or hint from him, but ever contradicted
as positiveh' as possible. But such an error was a
harmless overflow of the sentiments of love and rev-
erence toward a savior of humanit}^ — sentiments
that have ennobled and sweetened man\' a life, and it
is to be hoped this love and reverence will be nO'
less tender when the jDainted veil has been removed
Irom his face, for it does not decline among the
immortals who know the truth.

It was a more pardonable error in that idolatrous,
age, when hero worship and mj'th worship ruled the
world, and when the apostolic record was suppressed
for a centur3^ so that his own protest was concealed,
than the systematic fictions and forgeries b3^ which
it was justified at Rome, and associated with the
terrors of a hell, invented to enforce the supremacy
of the imaginary vicegerent of God.

Synopsis of the life of Jesus Christ.

Jesus Christ, from whom came Christianity, was-
born of Mar3^ and Joseph — Mary being about fifteen
years of age and Joseph over sixty. St. Matthew
reports the genealogy of Joseph in his gospel.

Joseph had six children by his first wife, James^
Joses, Judas or Jude, Simeon, Mary and Salome.
James and Jude were among the disciples of Jesus..
St. James,"" of Jerusalem, the son of Joseph, was put

* He is called in church histories James the less to distinguish him
from James the brother of St. John. Jude was a faithful apostle uud lived
to the age of 96, being the last survivor of the Disciples.

Ifife of Jesns Christ.

to death when acting as Bishop of Jerusalem and
was succeeded by Simeon about thirty-three years
after the crucifixion. His Father, Joseph, the car-
penter, was a man of superior character and fine
appearance, and though a widower, was selected by
the iriends of Mar_vin the church, as the best husband
they could find.

Jesus was born in the last 3'ear of the reign of
Herod, on the 12th of Januar^^ which was observed
by the earh' Christians as the true nativity. This.
Avas about three vears earlier than the beginning of
Christian chronolog}'. He lived thirty-three years
and not quite three months from January 12. to the
passover. Through the corruption of the church the
nativity- was transferred to December 25th to con-
form to Pagan customs.

Mar_v had two children after Jesus, a daughter
MarA'who lived four years, and a son John who lived
to be twentv-four. They were entirely good but not
of distinguished character: which shows that Jesus
was developed by extraordinary spirit power which
distinguished him from all other men.

For fear of Herod the infant Jesus was taken to
Egypt where he remained about eight years, during
which time he showed great spirituality and spoke
from spirit control, showing much inspiration. But
the stor^^ of Herod causing a massacre of infants is
a pure fiction without a particle of historical |
authority.*

From eight to twelve he lived at home with his
lamih', associating chiefl_v wnth older and intelligent
persons. The New Testament tells nothing of the
eighteen years from his visit to the temple till his

* This story was introduced in the gospels, in imitation of similar ori-
ental stories of Buddha and Chrishna. the Pagan saviors whom kings at-
tempted to destrov. King Kansa ordered a general massacre of infants.
The Roman church adopted all the essential features of Paganism, and
distorted the gospels to fit the Pagan theology'. Romanism is essentially
Pagan-sm, and was so considered by the church Fathers of the first three
centuiies.

I,lfe of Jesas Christ.

baptism. It falsely represents him as speaking dis-
respectfully to his mother.*

From twelve to eighteen he often spoke under
inspiration, with great maturity of thouglit, excit-
ing wonder. At about seventeen he visited India
with Hafed, the Persian prince, who had visited him
when an infant, and spent about seven months in the
journe\'.

From eighteen to twenty he spent in retirement
and Self-culture with spirit intercourse and instruc-
tion, not visiting the city and declining to speak.

At twentj' he returned to his public service in the
temple and about two or three da3's of each week
gave ver3^ long discourses in the temple and private
talks to the priests and elders. This service lasted
about five j-ears and attracted great attention and
interest, man 3^ women becoming attendants. Before
its close he visited Egypt with Hafed for about six
months, looking into masonic mysteries and doc-
trines.

After twenty-five he led a quiet life among the peo-
ple, healing the sick, teaching and exerting a good
influence.

In his twentj^-eighth j^ear he visited Hafed in Persia
where he remained about eighteen months, and some
months after his return w^as baptized bj' St. John
the Baptist and assumed the mission described in
the gospels.

* The Roman priests neither knew nor cared for his history'. Before their
corrupted gospels cauie forth they kept in circulation for a hundred years
■writings containing the most ridiculous stories of the Hie of Jesus, and it
■was generally believed on such authority' that he "was born in a cave on the
road to Bethlehem. Hundredb of witnesses might have been found in the
time of St. Paul to the events of his life but no record was mude and when
the corrupted Gospels were produced, there were no gospel manuscripts in
existence, and the life of Jesus was entirely forgotten, for a hundred and
forty years had elapsed. The ignorance was so profound that Irena^us de-
clared Jesus was fift3' years old at the crucifixion, and he was one of the
leading writers of the cliurch at the end of the second century.

The Apostate Roman church was started in rivalry and opposition to
the church of Jerusalem, and invited no apostle to Rome. On the contrary
it discouraged and repelled St. John is the time of Domitian, who returned
to Palestine after an unsuccessful attempt at Rome.

r,lfe of Teaus Christ.

Statements of St. Matthew.

According to Matthew, who knew Jesus well, both
in his bo3'hoocl and his after life, he was taken to
Egypt when a child, as mentioned in the gospels,
where he remained about eight 3'ears* under care of
his mother and a relative, until the spirit speaking
through him directed his return (as described hj his
friend Haled wiien communicating with me). Soon
after his return, he began to display- his wonderful
powers in the temples.

Later in life, about twenty-iour or twentj-five
years of age he made a second visit to Egypt ior
rather less than six months to look into masonic
and occult matters, in which visit he was accompan-
ied by Hafed, who also accompanied him on a visit
to India, and at a later period invited him to his
home in Persia.

Jesus was accustomed to disappear from his haunts
injudea for a lew weeks or months as impelled hy
the spirit, and his absence was understood by the
Essenians alone.

His Persian visit occupied about 18 months in his
28th and 29th years. Alatthew remembers that liis
brother at that time said he had gone to Persia, but
remembers more distinctly his active life renewed in
Jerusalem in his thirtieth year, when Matthew be-
came an interested participant in his toils and per-
secutions during the j^ears to which the gospels are
devoted.

It was at that time made an objection to Jesus
that he had led an unsteadA^ and wandering life
instead of sitting down to steady labor.

• No correct records of the life of Jesus are in existence. The Gospel of
the Infancy says he came back from Ejrypt afier three j-cars. Many of the
accountsare disgrustinglyridiculons. The Protevangelion, which was falsely
called the book of James, and was ficcepted in the second century, is one of
the most respectable, but it tells the story of Mary stopping in a cave three
miles from Bethlehem and being delivered, while Joseph was gone after a
midwife — a story which was extensively credited. Many silly prodigies are
also mentioned by it as occurring then.

I,lfe of Jestts Christ.

The early fatliers of the church knew of the tradi-
tions concerning the absence of Jesus from his home
when he was supposed to be studying occult science
in other countries, but it suited their purpose to sup-
press any mention of it, as they wished it to appear
that he had no knowledge of such matters, and was
profoundly ignorant of occult science — a man of
unlettered mind, believing that this would prove to
the world that his wonderful manifestations were
simply given him by divine power as the only
begotten son of God,

The doctrine of his divinitj^ arose in the latter part
of the first century. It arose principalh' because the
Hebrews had become violent in denouncing the
Christians as following an impostor as a spiritual
guide. The Christians went to the other extreme,
speaking of him as the divinelj^ begotten — the only
one the world had received, but cast out bj^ the Jews
because ihcy were incapable of worshipping him.
This idea arose from sectarian antagonism near the
close of the last quarter of the first century.

Priestcraft came in afterwards as Carabbas flour-
ished in the latter part of the first century, introduc-
ing his frauds after Paul's death, and Campanalia in
the first decade of the second century.

The New Testament records the doings of the boy
Jesus at the time of the Passover, when he was
twelve 3'ears of age, when he entered the temple and
was influenced b^' spirits to question the priests and
the doctors of law concerning many profound sub-
jects. But it gives no account of the further work
accompl'shed in this line until many years had
elapsed. Matthew states that from the age of
twelve to that of about eighteen he continued at
times to stray into the temples in and near Jerusa-
lem and speak while under a marked spirit influence,
so powerful that his face shone with an inward light,
and his speech became grave and dignified and elo-
quent—so much so that the priests and elders who

Irlfe of Jesns Christ.

listened to him marvelled at his appearance and
words.

During that six years, Jesus visited the temples-
and schools of learning on an average perhaps of six
times yearl3' when not absent from the city Some-
times he Avould remain gravelj^ discoursing upon
learned subjects and predicting coming events, of
importance not to the people of his time and place,,
but to humanity as a whole, for several hours, draw-
ing to him not only the priests and wise men of the
temple, but also students and others who were inter-
ested in religious and intellectual subjects. During,
this time he visited India with Hafed.

From the time of his eighteenth year until he was
nearlj' twenty years of age, Jesus, under the direct-
ion of his spirit leaders, lived more in retirement, sel-
dom visiting the cit\', paying strict attention to his
diet and other personal matters of daih' life. During:
this time he was visited frequently by spirits whom
he plainly saw and heard and who gave him instruc-
tions as to his future course, and also revealed to
their charge something of the manner of death he
would be called upon to meet.

Several times during the last year of his retire-
ment, some of the scrilDCS and elders sought him out
and endeavored to induce him to return to the tem-
ple in Jerusalem and renew his spiritual instruc:
tions and prophetic utterances among them. For
they had missed his learned revelations and were
eager to receive him again, for their guidance. Jesus
answered that he was waiting for the bidding of hiss
father in heaven through the direction of the spirits,
that ministered unto him, and that when the word
should be given that it were best lor him to return to
his public work he would give heed to their demand.
When about twenty years of age Jesus announced
himself as ready to return to the work, which an-
nouncement was received with rejoicing by the stu-
dents and scribes of the temple.

Hfe of Jesus Christ.

Soon after this "he took his place as a public teacher
in the temple,* and for about two hours each day
two or three days each week gave public instruction
upon spiritual and humanitarian themes to the peo-
ple, wlio gathered about him, prefacing this public
talk each daj' with a private talk with the priests
and ciders ot about one hour.

Tliis time of service in the temple continued for
about five years, during which he visited Egypt with
Haed, at the end of which time Jesus announced
that he had been instructed b^v the spirit children of
the heavenh' father to again retire into the outskirts
of the cit}^ and live among his kinsfolk and the com-
mon people for a new and important work was to be
done. The lectures during these five years were ot a
practical and ethical character, reierring also to
future life and soul culture. They were deeplv reli-
gious and excited at times intense interest. Women
began to attend them and in the later years there
were as many women as men. The\^ were attended
by all ages and classes. The jealous}- of the priests
\vas alarmed b}' the deep impression he made, and
they felt that something must be done to counteract
hie influence.

In his discourses the Old Testament was avoided
as much as possible. The ignorant in those days
accepted the garden of Eden stor\' with faith, but
the more intelligent regarded it as an alIegor\\

* The temple in which Jesus spoke in the eastern hall was, as described
by St. lames, ( son of Zcbciieo ), a large buildiT'g, siiMuted in an area of
seven acres, having lour large halls, arranged as ho says in the form of a
Maltese cross. Three of these were ab(/Ut 100 by 160 teet, and the fourth
^bout 100 by 60, which was the hall opening to the East — the one gener-
ally occupied by Jesus and twice occupied b\- Christians until Jewish hos-
tility made them give it up and erect a place of meeting which was after-
ward burned by incendiarism.

Jerusalem in the time of Jesus was but a small city, as stated by St.
James, of about six or eight thousand inliabitants, though sometimes esti-
mated higher. Its houses were with few cxcejuions oi only one story — the
best were of stone but the majorit3' were constructed of mortar or con-
crete. It was not well situated for military detense.

The number of adherents of Christianity as estimated in the time of
James was about 1,200 of whom SOO might be considered earnestly devoted.

l,ife of Jesns Christ.

Prayer at the opening and closing was used and
songs of the character of chants.

During the next few years the Nazarene lived a
quiet life, yet not an idle one, for he performed many
good works, healing the sick, teaching the ignorant
and giving consolation to the sad. He visited some
of the small villages and gave a few short discourses,
not seeking publicity, but living quietlv with his
relations. In his 2Sth year he went to Persia by
the invitation of Hafed, where he spent eighteen
months.

During these few years of his quiet work, changes
had b?cn made among the priests and the scribes of
tlie teinple in Jerusalem, some of those who had
been willing pupils of Jesus and who had besought
him to minister unto them had left the citv and
gone to Rome and other places. Their positions in
the temple had been filled by others of a less liberal
nature, and the creeds and traditions of the Hebrew
fathers were insisted ujion by the new-comers as
the only reliable and infallible svstem of religious
guidance for the church and the people.

When about in his thirtieth year Jesus was bap-
tized by John in the river— the ceremonv having a
special s])iritual significance to both those spiritually
minded and brave men. It also appeared to some
who witnessed the baptism as a tender and symboli-
cal service, typilying the spiritual light and truth by
which the Nazarene was baptized and which he dis-
pensed truly unto the world.

Having refused on several occasions after this to
devote his spiritual gifts and wonderful powers to
the service of the priests in their blind advocacy of
the old Hei)rew doctrines, and avowing his intention
to give these powers only to the common people, who
needed his ministrations, Jesus won the enmity of
those in churchly authority, and became from this
time forward, until his crucifixion, the subject of

Ifife of lesus Christ.

■tnalicious persecution at the hands of the priests,
and certain ignorant followers of Jewish law.

The history of his mission is given correctly in the
■four gospels, which have been revised by their au-
thors. After his death he appeared to the disciples
but no complete account of his appearances has ever
been recorded.

Some additional particulars appear at the end ot
the gospel of St. John and also in the memoir of his
life.

The remarkable materializations and predictions
in these interviews are memorable. A bird like a
<3ove was once produced which lit on the head of St.
John.

St. James states that he also produced a smaller
bird similar to a canar\', and once materialized a
bread which was called manna.

It was like a loaf about ten inches in diameter —
-similar to unleavened whole wheat bread, but of a very
dark color, rather moist in its substance and rather
under done. This was to assure them thev should
not lack either for spiritual or material food — as the
power might be given them to produce such food.
But St. James does not think the power was ever
exercised, as the Apostles were scattered and their
spiritual power declined. There were four of these
spiritual meetings after the crucifixion. The last at
which the above occurred was about three months
after the resurrection.

Jesus was depressed and discouraged bj'his failures
and the dark future he foresaw for his religion in a
world of selfish ambition, but St. John and St.
James both declare that he predicted it would come
up again in a distant country then entirely unknown
which the3' think referred to this country-, and would
appear again as at first among the poor and lowly
and people of more spiritual light,

I/ife of Jesus Christ.

This seems to be verified at present, for m\' labors
for religion have no response from the wealthy classes
or the leaders of society. My words of S3'mpathy
and approbation come from those who have no
material aid to offer, and had I not been willing to
give up earthly ambitions this work could never
have been prepared.

All who are moved by divine love look to the poor,
the humble and the oppressed— the3' seek the eleva-
tion of suffering and degraded humanity as the
mother gives her greatest attention to her most
unfortunate children.

Such was the mission of Jesus Christ, who taught
his disciples to seek the poor instead of the rich —
wherein its vast sujDcriorit}' appears. Such was the
Christianity extinguished at Rome. He calls himself
our elder brother, as he was and is, and ever\'one
who feels his influence realizes his loving nature. His
disciples looked ujjon him with reverent love, since
notwithstanding his vast superiority he was to
them an humble companion and devoted friend.

St. John speaks of him as follows in my latest
communications :

'*In my association with Jesus I have no recollec-
tion ol ever hearing him utter words of condemna-
tion or anger. His chiding for sinfulness was more
in the manner of pity tlian condemnation.

In all of his intercourse with the disciples his man-
ner was more like that of an elder brother than of
a leader or teacher.

He was not one to burden others with his cares
and triads, and whenever trials or persecutions
assailed him, and we as his disciples would offer our
sj'mpathies, he would turn to us and say — "am I not
of the father? let his will be done," and these words
illustrated his manner through all his trials and trib-
ulations.

In our journey from one place to another, never

Life of Testis Christ.

did I hear him express one word of weariness, and
it seemed his strength was something superhuman.
After his crucifixion because of the persecution of
the Jews, we were compelled to separate and pursue
each his own way. Our forces being scattered and
our number reduced b\' death, one hy one dropping
awaj^ until finally as all were gone from this side of
life, we have reunited our forces, and are carr\'ing on
our work with more power than when in earth life.''

RECOLLECTIONS OF ST. JAMES.

My earh^ recollections of Jesus take me back to
his return from the pilgrimage to John the Baptist.

At that time I looked upon Jesus as one having
peculiar characteristics and exceptionalK^ keen per-
ceptive powers and intuition. It often appeared to
me that he could divine the thoughts of one before
they were spoken.

In his intercourse with me in all my relations \vith
him, I found him to be kind, merciful, forgiving, full
of pity and love, but still retaining a degree of firm-
ness that was peculiar in one who had those char-
acteristics. I do not remember that I ever heard him
speak one word in anger in all our intercourse.

In our journeying he realK'- seemed to be the
strongest of the party and could travel amazingly
without fatigue.

He seemed to be preoccupied during his moments
of silence in studying deeply ever\^ thing in connection
with life. I have seen him take a leaf from a tree
and study it for many moments. On one occasion he
plucked a flower b\^ the roadside, and when we sat
down to rest, he fixed h.s eyes upon the flower and
watched it intently for nearly an hour, and when we
rose to resume our iourne3', he said, "what wonder-
ful things we see in the handiwork of life in the
world."

Ifife of lesus Christ.

I thought at the time it was peculiar that he had
not mentioned God in the place of life, but after giv-
ing it thought, I could see that the word life pro-

0 aimed a deeper meaning in the sentence.

Later in our intercourse, I remember on one occa-
sion when we were returning toward Jerusalein, and
were passing over a small hill and looking down on
the cit\% Jesus looked steadfastly ior a few moments,
then turned to us and looked with that mute appeal
in his e\'cs, and turning again, looking toward the
city, spoke these words :

''Oh Jerusalem, Jerusalem, I could have brought
you lite, but you would not receive it because you
would ratlier dwell in darkness than see the lighc of
everlasting day. I could lilt them up but they will
not allow it; but time will bring to them the light of
the world for the will of the father prevaileth." This
showed to me the wonderiul love and sympathy of
which he was capable — the strong desire in his heart
to have them receive the light and truth of knowl-
edge and Christian loelief.

I recollect as to the garden of Gethsemane at wdiich

1 was present, that we were very much fatigued,
having travelled much duriuvi the day, and paused
to rest for a time, near the garden of Gethsemane.

As we stood about, resting. I noticed that Jesus
stood with arms folded across his breast and head
bowed dovv-n — and then looking up in mute appeal
to a higher power. There was in that appeal a look
of pity, sorrow and deep anxiet\', and I remarked to
John the deep feeling causing the restlessness of Jesus,
and we watched him as he made his way into the
garden. At last, fearing bodily harm, we followed
him and as we neared the garden, passing into it we
heard deep moans, as of one suftering. and listened
intenth' — hearing it again we passed into the garden
quickly, and saw Jesus standing with outstretched
arms £ind face turned upward, seeming radiant with
spiritual light, and as we watched, the groans contin-

I^ife of Jestia Christ.

"ued, but we heard no words for some time and then we
heard him speak, and he said: "Is this all? can I do
no more?" and then again as the sobbing shook his
frame, and turning his head upward, his voice rang
forth with with the appeal — "Father, if it be thy
will, let this cup pass from me" — and then his hands
fell across his breast, his head drooped and he stood
there weeping bitterly and as we approached and
asked the meaning of his sorrow, he said, "that
which I have told you will come to pass, I have
received the summons and will go to my father."

We tried to reassure him, telling him it was his
agitation and anxiety that made him feel as he did ;
but he said, no, it must be. He was to be delivered
up to his enemies b3^ the hand of a traitor, and if it
were the will of his father it was his will also. Then
we returned to our comrades and rested till morning.
Those disciples who were asleep were Simon Peter,
Andrew, Thomas, Philip and Jude.

(What do 3^ou say of the transfiguration?) It
was as I described. His countenance we saw clearly,
Hl^vwhoie lace shone, radiant with light — his whole
person and garments were radiant with light.

( Q. Was the passover observed according to the
fashion of the Jews ?

The last supper was simply bread and wine. Jesus
did not believe in these ceremonies and would not
allow killing for food or sacrifice. He claimed and
taught us that all li:e was a spark of the divine and
should not be slaughtered. He often referred to it.

( 0. Did he speak of political tyranny and social

slaver}'?)

• He often spoke of the cruelties of the rulers of
nations. He spoke of them again because of the suc-
cess of his work among the lower instead of the
higher classes. The corrupt and wicked did not
desire spiritual light.

Ufa of Jesus ChrUt.

The condemnation before Pilate.

This hasty mockery of justice has never been fully
reported. St. James, our only witness, describes it
as follows:

(Q. What do you remember of his arrest and
trial?)

All that I can say is that it was a mere formality—
not even a semblance of a trial— a mere matter of
show — no giving of evidence or testimon}'- — none —
nothing allowed to be taken to show that the
charges were not true. A great many came in and
crowded the room. Jesus was brought in and asked
if the charges were true and stated they were not.
He was taken to one side of the room and a few
questions asked. Some swore the charges were true.
He was removed and then an angry discussion rose
as to what should be done, as he had been pro-
nounced guilty. But guilty of what it would be
hard to state, as many things were brought in with-
out proof— no direct charge could be selected.

( Q. Was he denounced as the offspring of fornica-
tion as stated in the gospel of Nicodemus?)*

He was. I was compelled to leave after he was pro-
nounced guilty, for the vindictive looks of the mob
were turned on me, and I feared for my life.

There was no timidity in this, for James was the
bravest of the brave, and defied the authorities in
Jerusalem so fearlessly, refusing to be silenced, that
he was stoned and stabbed about thirty-four years
after the crucifixion, of which he gave me the follow-
ing recollection:

• This was the common slang of the Jews at that time and an epithet
was applied to his mother. It is found in the Jewish writings and even
reached Rome and was reproduced in the writings of Celsus, which con-
tained some very just criticisms on the Roman church and its corrupted
Scriptures.

Iflfe of Testis Christ.

The crucifixion as described by St. James.

On the day of the crucifixion St. James sa3^s he
noticed first in the morning the beaut3^ of the day^
with a clear atmosphere — a perfect day.

At an early hour he started to the outer gate of the
cit3', and as he passed along the street, heard the
remarks of the people reix^rring to him as one of the
disciples of Jesus.

He noted also the seeming tension or nervous
strain, and the stillness over everything — even the
atmosphere. All nature seemed hushed and silent.
Passing the outer gates of the cit3',he wandered aim-
lessly, feeling verv despondent and discouraged, hardly
knowing what to do. He noticed that man3^ were
gathered in one section, quite a crovv^d. He wandered
toward them, and minglinsrwith the crowd, soon dis-
covered 133- their excited talk that thevwere expecting
the procession of the crucifixion of Jesus. Among the
throng there were hushed controversies, but the ma-
jorit3' inclined to the belief that it would be wrong to
crucifj" Jesus, before the3^ had certain knowledge if he
was a son of God. A fear or half alarm pervaded the
gathering, but some few voices were given in denun-
ciation and in condemning all the Christians, and
were willing the3' should all share the same late.

Often angr3^ glances were cast on St. James and he
did not know but he would be made to suffer. It was
in one of these agitations that the crowd suddenly
began to fall back and he noticed a procession slowly
coming toward it. He knew then the crucifixion was
about to take place. He moved to the outskirts of
the throng, and waited.

It w'as not long before the crosses were placed in
position. Then he noticed two of the guards seized
Jesus and dragged him toward the cross and v/hen
there two lifted him uj^ and others lashed and nailed
him to the cross.

Ifife of Jcsas. Chrlat.

** Never will I forget, said James, the agony of
that moment, when I saw Jesus nailed and bleeding
on the cross, and ior a moment I could not help
but waver in my faith. I felt for the moment that
no divine power of love and protection would allow
the grandest of his workers and dearest children to
"Suffer the untold agonies ol crucifixion.

After the deed was done, onlv one or two voices
were heard to speak, and one of them cried out —
Ihey could see now the king of the Jews.

I gazed on the sight, heartsick, and turned away
my face in sorrow for I could not bear to witness the
agon3^ ol our dying teacher. I waited as near as
possible, while the throng gradually slipped away.

There was no haste, no loud talking, ever\'thing
was quiet. The clouds began to gather, the sun did
not shine so bright, the atmosphere became heavy.

When it was all over, quietly, one by one the\' left
the scene of crucifixion, but not until Jesus had passed
beyond, out of earthly bonds.

Then we were left alone with our dead — we who
had loved Christ emd followed him.

As gently as possible we removed him from the
"Cross, bathed his lacerated wounds and bore him to
the sepulchre. There we laid him on the stone seat,
Avrapping him as was the custom then, in a shroud.
We placed the stone door of the sepulchre at its
-entrance, and departed to our home, too sad and
wear}' in mind and heart to speak a word even for
our beloved religion.

I visited the sepulchre, the following day, and sat
ior some time, on a stone, beside the door.

Again I visited the sepulchre on the second day ;
.and on the third day I was going to the sepulchre,
when I was met bj^ Mary, who informed me that the
stone was rolled away from the door ot the sepulchre
and Jesus had departed. We hastened to the place,
and looking in saw her words were true, and we
-entered the door and two forms were seated there,

X>lie of Jeans Christ.

and Mary, I think it was, asked where is Jesus laid ?
One of them said : Know ye not that he has risen?
Wh^' seek 3'e the living among the dead? Then we
knew that his words had come to pass, that after
three days he would rise again.

Then we departed and we wondered as we w^alked
towards our home what had become of the body of
Jesus and where he would appear to us as he had
promised that he ^vould alter he had risen. This
concludes m3' recollections.

I believe that his body was removed by some of
the followers of Jesus, fearing that thej- would not
allow it to rest where it was placed, but I do not
know the location of the grave.

( 0. Were 3'ou present at the trial ?)

I was present part of the time at the trial, but a
part of the time none but those of the court were
allowed.

( Q. Who bore the cross ?)

When I first saw Jesus he was bearing the cross.

(Q. What do 3'ou think of such a traged v ?

The laws controlling human life could not be over-
come b3' divine intercession. The will of the people
was too strong, and nature's laws, which are im-
mutable, could not be overcome. But there came a
doubt whether divine power would have interfered,
knowing the future. Much bloodshed has followed,
but he has made more lives better than could have
been elevated in any other waj'.*

* It was unnecessary to ask St. James about the crazy stories in the
canonical gospels, which are as false as the apocr3-phal, about the darkened
sun, broken temple earthquake rending rocks, and dead bodies wandering
about Jerusalem at the crucifixion, which no Apostle recognizes.

These stories were made of the same material as the report of Pilate
that the sun was entirely darkened, the stars appeared, the lamps were lit,
the moon was blood red and " the stars and Orion made lamentation over
the Jews because of the transgression commi.ted by them" and the ample
description of the descent ot Jesus into hell, the terrible quarrel between
Satan who was to introduce him and Beelzebub the prince of hell, when
Jesus came in, seized Beelzebub, trampled down Death and carried " Father
Adam with him to his glory."

It is amusing now to read this old church literature, but it was a ser-
ous matter when it was believed and substituted for Christianity and,-

Life of leans Christ.

Personal description of Jesus by James.

He was fair, but his flesh was of a dark fairness.
like the tint called creole— of a soft, clear, semi trans-
parent aspect.

His e.vebrows were straight, not much arched, his-
eyes of a dark, mellow hue which would be des-
cribed as a sympathetic eye. When he looked at one
his eyes had an expression kindly sympathetic and
penetrating — seeming to read and speak to 3^ our very
soul.

The lips were full and arched and had a rather
peculiar expression when he sjjoke. In fact in speak-
ing his whole manner and whole person seemed to
thrill and vibrate with the words uttered.

His hair hung down to the shoulders, parted in the
middle, curling slightly at the ends, and it was a
matter of comment among people that no matter
at what time you saw Jesus his hair always retained
its even condition, perfectly smooth and straight.

In the general expression of his face we could see
within it the feelings of love and sympathy that
beamed forth from the soul within. Every expres-
sion, ever^v sentence, seemed to breathe forth a prayer
for the benefit of humanity.

His voice, well modulated, deep and vibrating, pos-
sessed a peculiar quality in being heard for long dis-
tances and still to a close hearer had none of the
harshness generally possessed by a voice of that
pitch. He spoke with a soft cadence and mellowness

made the basis of fanatical mobs. In the carl}' centuries the Shepherd of
Hermas, written by Hermas a brother of Pins the bisliop of Rome, wa»
read publicly in the churches as a sacred book approved by Athanasius. It
was even thou,a;ht vforthr of reproduction in a careful translation by
Archbishop Wake A. D. 17"l6, as a genuine work of value. In this sacred
book Hermas says that he is afraid he cannot be saved because "I ^^^^
spoke a true word in my life; but always lived in dissimulation and
affirmed a lie for the truth to all men, and no man contradicted me, but
all gave credit to my words."

Whether Hermas" was so guiltv as he says we are not informed by his-
tory, but such a confession would have come very appropriately from the
church historians, Eusebius, Irenaeus, Tertullian, Jerome and St. .\ugustine.

903o9

I^lfe of Jesus Christ.

that seemed at once to bring you into direct sympa-
tliy with him and made 3'ou feel the truth of what he
said, opening the floodgates of your heart to let the
sunshine pass through.

In carriage he was fearless— his head, erect, but
had no hard dignity or distasteful conceit— always
ready to meet everyone on their accustomed level.

His stature was a little more than ordinary, and
in good proportion. The color of his hair and beard
a dark brown, almost black, the beard a little
lighter. The emerald picture is a good one.

The visit of Moses and Elias as described by

St. James.

I will give you my recollections of the Transfigur-
ation. We had journeyed to what is commonly
called the Mount of Transfiguration. It had no
name then, but ha< since been called the Mount of
Transfiguration. Jesus had not told us of his inten-
tion as was his usual custom, but had simph- invited
us to accompan^^ him. We had ascended this mount-
ain, about two and a half miles from Jerusalem.

"It was not a high mountain or hill, and as we
had ascended nearly to the top of the mountain or
hill, Jesus walking in advance, looking neither to the
right or left, but gazing continualh' heavenward and
speaking to himself as he went along. We thought
something was bearing heavily on his mind, and
dropped behind until he was some fifty leet in ad-
vance.

"Arriving at the top, he paused, with his back
still toward us and reached out his hand, and as he
stood at the top of the mount a darkness seemed to
descend and envelop him, though it was about three
in the afternoon — as dark as a late twilight ; and sud-
denly we noticed that another person stood beside him.
Then as we still watched, we noticed there appeared
a second form, and Jesus stood with a hand of each

100

I^lfe of Jesus Christ.

in his hand, talking with them— their hands clasped,
forming a circle or circuit as we now understand it.
"As they talked, his face and whole being seemed
to glow with a radiance of light and the two per-
sons speaking with him were also luminous— their
laces beaming with the light as did that of Jesus
also, the light penetrating the darkness of the sur-
rounding atmosphere to us, who stood at a little
distance, and thev appeared as a picture of light on a
background of d'arkness, and we fully realized this
wonderful and powerful manifestation, and knelt,
bowing our heads in reverence.

"When I looked again the forms had disappeared
and Jesus stood alone, looking upward, his garments
still radiant, till gradually the darkness began to
lift, and as it rose, it seemed to carry with it the
brightness of the garments of Je>us and the radiance
of his countenance.

"Jesus stood some moments with his face upturned
and his hands outstretched, then suddenly ioUhng
his arms across his chest his head was bowed m
silent prayer, and he turned and came toward us,
and we hastened to meet him, for we were many feet
away during the manifestation and as he came
toward us he uttered not a word, bui; his face glowed
with that radiance of love and happiness which was
characteristic ot him when he had received a higher
spiritual light.

( Could you see the figures distinctly?)
Yes, we felt that we knew them.
"John suggested that as this was a time for rever-
ence for those who had passed on, that we should
build places of worship on the mount, but nothing
was done, because as we descended Jesus requested
that we should tell none of what we had seen— the
miraculous facts we had witnessed in sacred inter-
course— and we respected his wish.
( Who were the witnesses ?) Peter and my brother.

101

I.lfc of revtis Christ.

"After this occurrence Jesus was very much preoc-
cupied and lost in thought lor several daj^s. We
never learned of the purport of the conversation and
the object of the visit.

After the death of Jesus.

In Ch. II V. 11, St. John says alter mentioning the
miracle of the wine "And he did many greater mir-
acles which are not recorded" and in Ch. XXI v. 25"
"and there are also man^^ other things which Jesus
did, which never have been recorded." St. John did
not aim to make a full historical record He wrote
to preserve for himself the instructions of Jesus, and
intead of appealing to ignorant superstition by re-
porting the marvelous and miraculous as did the
founders of the Apostate church, he recorded only
that which taught true religion and exhibited the
spiritual power which not only appeared in the works
of Jesus, but was promised by him to his true suc-
cessors. As the world is now beginning to become
acquainted with the spiritual power, it is proper that
its exhibition in the time of the Apostles should be
recorded.

As to the miracles of Jesus after his death, they
told me to-daj^ (Dec. 9, '93) that he produced for the
disciples what we call materializations. He pro-
duced flowers and a living bird in the form of a dove,
which rested on the head of St. John. He also pro-
duced objects of food which he distributed among
the disciples, of which they ate, as he did, and he said
they were symbols of the spiritual food which they
as faithful followers of the truth might feed to the
people.

From the form of Jesus at that time came a great
illumination which flooded the apartment with
light, and some of the disciples, not all, but those
who were clairvoyant, beheld in that light the other
spirits who accompanied Jesus and assisted him in
these works.

102

Xflfe of Tesns CttHsl.

One of these was known to be Elijah. The other
two were not recognized, but were understood to be
ancient spirits of wisdom and power. Gabriel was
one but was not known then. The other spirit was
one of great power such as might be called a tute-
lary spirit, having charge of the affairs of the earth,
but never known to mortals by any name. He shone
b3^ a peculiar and intense light that dazzled the eyes
of clairvoyants so that thcA' could just discern his
shape, a tutelary spirit of highest power.

Jesus also communed with his disciples, instructing
each one as to his future and the end of his career so
that they advanced like him to martyrdom with un-
flinching courage.

A CELESTIAL REPORT.

The unanimous testimony of the Apostles estab-
lishes the truth concerning Jesus, which in spite of
ail priestly frauds has made so great an impression
on the world— that he taught a pure, spiritual reli-
gion of brotherhood with an impressivcness never
equalled, b_v example as well as precept, not as a
mere philosophic thinker, nor as a blind enthusiast,
but as a luminous seer impelled by that heavenly
power which we call divine, as it transcends the hu-
man — sustained with an unfaltering energy and
courage, an unconquerable love, a profound wisdom
and penetrating vision into the present and future —
a man, and yet a true representative of the heavenly
hosts who guided him and visited him— the two of
greatest leaders of the past coming to him visibly on
the Mount of Transfiguration.

Modern science has vindicated ancient history, and
the enlisrhtened now know that the dead do return'*'

• It is difficult to restrain our indi.srnant scorn tor the pompous stu-
pidity of the college, the pulpit and the legislative halls which still ignore
the glorious fact known to million's that death is but a transition to a
higher sphere and that there is no barrier between heaven and earth but
human ignorance and the stubborn animalism of selfish minds.

103

X«lfe of Testts Christ.

but never has there been such a return as that of
Jesus, fitly representing the heavenl3' world with a
message to mankind which would abolish all t3^r-
anny and wrong, dry everj^ tear and restore univer-
sal prosperity and heavenly harmony to a wretched
world.

They who are not in sympathy with heavenlj' life
realize but feebly the character and religion of |esus
Christ, but to those who can sx^mpathize with it, his
character and religion are inexpressibh' dear, and
worthj^ of all the sacrifice that they can make to
introduce it to a warring world.

They know what must be the moral splendor of
liis life in the heavenly mansions which in their splen-
dor as much surpass mortal conceptions as his reli-
gion surpasses mortal life.

The dull soul, whether akin to the clod, or inflamed
•and debased with the passions of earth — believes like
the Rev. Dr. Dix that his system of earth life is an
impossible dream and wotild reject a portrait ot the
heavenh^ mansions as they are sometimes seen from
■earth as a vision or the impossible: but my friends
who have gone from m\' side to their celestial homes
iissure me continually that language is hardh^ capa-
ble of doing justice to celestial scenes and celestial
characters.

1 therefore exclude from this volume my authentic
reports of the hcavenh' mansions of m^' friends, and
the spheres occupied by the noblest whose lives have
blessed the world, for truth is sometimes stranger
than fiction, even in phj^sical science, and the nearer
we approach divine wisdom the farther we are from
earthly conceptions.

The reader might be overwhelmed with testimony
if a volume were devoted to that subject but I can-
not withhold the testimony of Joan ol Arc as to
Jesus Christ and his heavenh' home— a testimony
which could be fortified b3^ others, modern as well as
ancient.

104

Life of lesus Christ.

Description of Jksus by Joax of Arc.

Airs. C. H. Buchanan in communication January^
1894, said :

"This spirit is called Joan of Arc but she calls her-
self Jean D'Arc.

As she appears I sense a very strong spiritual char-
acter, whose self poise and harmony is keenly fet by
any sensitive within the radius oi her atmosphere.
This is sdf-luminous. emitting a h,<^ht that envelopes
her form hke a halo, which goes lielore her as she
moves through space, making a brightness that is
very beau til ul.

I will give you the thought coming to me irom her
own inind.

She does not use our forms of si^ccch and I wnll
have to give buL the wave 0( magnetic intelligence
that touches my own mentality, so that I can clothe
it in words lor the expn ssion ol' her thought.

"I am attracted here this morning by the atten-
tion you are giving to the life and works of the Naz-
arene. I recognize your earnestness ol ]Dur{)ose and
zealous desire to do'justice to that noble character,
and as one who is in harmony with the sphere and
the mission of that high intelligence, I approach to
give you my testimony ot the present life of Jesus
the Christ.

Many persons living in the environments of the
earth atmosphere, communicating with mortals, per-
haps quite as much influenced i)y the desire and pur-
pose of those mortals to prove that Jesus as a man
and teacher never existed, have stated in public and
in private their unbelief in such an existence— have
declared that Jesus has been a myth and that the
whole system of Christianity has been founded on
false clafms, citing the words of certain other spirits
who lived in Pagan times, to substantiate their
claims, and stating that Jesus does not live as a spir-

105

hUe oi Testis Cbriat.

itual intelligence in the upper world, because the^
.and their associates have not seen him.

Living in the environments of the physical atmos-
phere as they do, these spirits could not see the Naz-
arene and understand his life and influence. Their
statements are mere conjectures. They have not seen
Jesus: they know nothing of him.*

I come with positive affirmation. I have seen
Jesus, I know something of him. The testimony of
one who has seen and associated with a living char-
acter will far out weigh the statements of man\^ who
deny such an existence because they have not seen
him.

In the spirit world which I mav call the celestial
plane, which is not influenced by the physical ele-
ments and forces of the earth's atmosphere, I have
found my home. Within that domain, Jesus, once
known as the man of Nazareth, dwells.

He is a noble presence, vitalized with spiritual acti-
vity— a man of large mental force, of strong religious
nature, full of earnestness and zeal for the dissemina-
tion of truth and spiritualizing of humanity — a glor-
ious character. His face shines with living light —
his . presence generates a potential force which is
magnetic in quality, penetrating in power, and
which is dispersed throughout the atmosphere and
absorbed by all who come in contact with it, who
are invigorated, vitalized and I might say rejuven-
ated b3^ its life-giving properties.

The sphere of this character is essentially one of
harmon\'. Discord and antagonism cannot possibly
dwell in his presence. They who war and quarrel in
his name on earth, struggling for the supremacy of

* The historical existence of Jesus ( notwithstanding the mists raised
by theological fij ions and forgeries) has been well settled among compe-
tent historians ever since his career. The deceptive works of fanciful specu-
olators within the last hundred years, and the very silly statements ot a
base and fraudulent medium are hardly worthy of serious notice. There is
no doubt a large amount of ignorance and folly in the lower spiritual
spheres which might mislead the credulous and ignorant.

106

Xflfe of Testis Christ.

-ecclesiastical power, for the maintenance of personal
opinion, have no conception of the surpassing loveli-
ness of his nature — the harmon}^ ot his sphere, and
in spirit thej are far indeed from him.

The light which he generates and dispenses through-
out the world is not confined to his own environ-
ment but its subtile power streameth downward into
that spiritual world which is the abode of many
who have given up the body of clay, and which is m
the atmosphere of the earth. It touches many souls
that gather there, penetrating to their very life and
gives to the higher attributes of their nature a stim-
ulation and force that lead them to look and reach
out for better things, and this in many cases is the
light that lightens the pathway of progress for
advanced minds.

The spiritual yet, personal light, of the Nazarene
penetrates into the physical life of man and reaches
unselfish lives who are yet treading the pathway of
earth. Some of these aVe illuminated, strengthened
and elevated in thought and inspiration by its pres-
ence and are led onward by that subtile power which
Cometh from above.

But Jesus has a special work and mission which he
pursues unaffected by the praise or blame of individ-
uals, and which deals with need\^ humanity.

He may be called a teacher of moral philosophy—
a guide in ethical instruction to minds in need of
light and prepared to receive and to follow the truth
which he has to give. The school is a large one, for
he reaches countless numbers who imitate his teach-
ings and who are raised to a plane of self-effort and
elevation through its ministry, recognizing the fact
that each soul must be its own savior from unhappi-
ness but that each one may be assisted to develope
the power and cultivate the qualities which will
enable him to work out his own salvation.
Jesus exercises his influence and gives of his life

X07

Irlfe of resus

force, in helpful ministration and loving teaching to
all that will receive.

The home of the Nazarene is one of beauty and
spiritual attractiveness. It may be represented as
established in a vast garden adorned with the love-
liest creations of nature and beautified also by the
hisrhest art works of man. Picture for vourself the
most magnificent park which man can desire on
^arth, with all its lavish display of beau t^'- and of art,
illuminated bj^the refulgent light of the early summer
sun, not scorching in its rays, but w^arming, exhiler-
ating and healthful, and then 3'ou wnll fall short of
the surroundings of the Nazarene in the celestial
world. His home is shared with loved and loving
souls, whose sphere of harmony blends with his own,
and who unite with him in all good \vorks. The
light of his presence diffuses a peculiar and beautiful
radiance which gives an indescribable tint to the
atmosphere and sense of perfect serenity in all who
linger there.

It would be impossible for any in that localit3^ to
be disturbed b\' any of the anno^^anccs which are felt
by humanity- on earth. So self-possessed and so su-
perior to all antagonisms and friction are these intel-
ligences, they can gaze upon them calmly, knowing
that all wnll be eventually outgrown or overcome by
the supremacy of the spirit which is ever working
through intelligent channels for the mastery of all
things.

A 3^ear is but as a day to those souls and they pur-
sue their course working unceasingly for the benefit
of mankind. They are not dependent upon the con-
ditions lor sustaining life and vigor which are felt by
many spirits who have not attained their highest
progress.

The elements necessary for this in vig oration they
absorb from the atmosphere, and the motor power
which keeps them ever active is generated within
themselves by the potential force of their personal

108

"Lite of Tesus Christ.

will. They show no signs of weakness at any time
for theirs is a lifegiving power ever regenerating and
refortif\'ing through the magnetic as well as the ex-
ternal atmosphere.

Modern Testimony*

The reports of all competent observers either on
earth or in the higher world are quite nnanimous in
reference to Jesus Christ and the dwellers in the celes-
tial heavens. Millions on earth are capable of realiz-
ing his character, and many a skeptic as well as
many an orthodox clergyman have found themselves
entirely mistaken when thej^ have reached their spir-
itual homes.

In that charming volume of Dr. Peebles entitled "Im-
mortality or future homes and dwelling places" a
report is given of the visit of a very orthodox clergy-
man which is quite appropos to our theme. He was
instructed b}- Martin Luther, who has given me a
very interesting report ol the perversion and corrup-
tion of the gospels b\' Carabbas andTricoleum in the
first and second centur^^

TheRev. Thomas Scott's confession and progress

in spirit life, through the mediumship of

W. H. Lambelle, of England.

I was born in Lincolnshire, England, but received
much of my education at an endowed school in York-
shire. Being of a reflective turn of mind, I often
thought of the uncertainty of human life, but put off
religious thoughts and convictions to a more con-
venient season. I had great memory and desire to
shine in the literar^^ world. Hence I resolved to enter
the ministry. I was proud, ambitious, and desired
to distinguish myself. These selfish motives influenced
me to assume the position of a clergyman. Prefer-
ments came to me unsought for. Tn 1785 I was
elected chaplain of the Lock Hospital. In 1788 I

109

Xrlfe of Testis Christ

commenced my notes on the Bible, being seven years,
after I had been presented to the Vicarage of Aston
Sunford, in Buckinghamshire. At this period I ac-
cepted the more rigid of theCalvinistic doctrines, and
on every available occasion never failed to preach
Christ and him crucified — Christ, the only Saviour,

sitting on the rig'ht hand of glory At length,

the weak constitution that I originally inherited, in
connection with arduous religions studies, began
to give way. Death stared me in the face. To the
last moment I remained in full possession of my con-
sciousness ; my thoughts were firmly fixed upon the
glorj'- to be immediately revealed to me, through the
presence of my Savour Jesus Christ. Calling upon
his name, there passed through my body a benumb-
ing sensation, and I almost instantly fonnd myself
with some friendly members of my congregation,
who had previously died. Welcoming, thej con-
ducted me to an immense plain, dotted with flowers
and studded with the most perfect mansions. Here
resting, there came to me a being, seemingh^ pure
and bright, whose duty, he said, it was to instruct
and conduct me through some of the spheres of
glory.

I was not conscious of an}^ peculiar changes in my-
self. My memor3', mj' faculties, and powers of under-
standing, remained the same as before the sensation
of numbness, except that I felt the weakness of an
enfeebled body, and I might add, there was a fresh
strangeness in manj^ things that I saw. My transi-
tion took place on April 16, 1821.

The spirit to whom I referred as coming to instruct
me, was on earth called Martin Luther. He con-
versed about my new abode and mode of life, inform-
ing me that a home had been prepared for me in
accordance to mj^ taste and moral worthiness, and
that he would conduct me to it, alter showing me
some of the states of spiritual existence.

110

Zfife of Jesus Christ.

On his referring to my doctrinal beliefs, and at-
tempting to disabuse m}' mind of much of my earthly
theolog3% I turned to him in the full assurance that
I could silence him, and quoted, "He that abideth in
the doctrine of Christ, he hath both the Father and
the Son. If there come any unto you, and bring not
this doctrine, receive him not into j^our house, neither
bid him God-speed ; for he that biddeth him God-
speed is partaker of his evil deeds." This opened a
deep and earnest conversation. We talked as we
travelled, but I was not persuaded that the "Prophet
of Galilee" was anything less than the incarnate Son
of God, who suffered as a substitute for our sins.
How else could it be. I was troubled : anguish filled
every fibre of my spiritual being. Spiritual friends
gathered around me, and I prayed that I might see

Jesus of Nazareth

My guide conducted me through homes of bliss and
enjoyment, and spheres of transcendent loveliness, to
the presence of one purporting to l^e the meek and
lowly one. Seeing him, the mist fell from rny e^'es.
He assured me that he was not the one living and

true God the Father He was so loving and

sweet-spirited that I felt sure I was speaking with
him. who on earth said, "Our Father who art in
Heaven." Though he has a most divinely command-
ing appearance, he is gentle, kind, and persuasive,
and exercises a more potent moral influence in the
spirit-s]3heres than many spirits are willing to admit.
It is impossible to at once outgrow earthly theories
and dogmas.

My powers of flight hardly know any limits. When
not otherwise engaged, I dwell in a home, the
counterpart, structural K' considered, somewhat like
my earthly home. I did not construct it myself But
my endeavors have tended to beautify it, and render
it more ethereal and attractive.

There are dark, mirthful, and malicious spirits in
the lower spheres— the sedimentary realm of spirit-
Ill

Xrife of Jesus Christ.

life. It is a part of the emploj^ment of the higher to
teach and uplift the lower.

Jesus Christ as seen in the Spirit wored by a
Judicial mind of modern times.

I have been so long familiar with the exalted nature
of Jesus by my own personal consciousness, and by
the innumerable reports of all whose soul power was
sufficienth^ clearsighted and sufficiently exalted to
obtain a just conception of Jesus, whose virtues and
powers they studied from their various standpoints,
gaining a more exalted conception in proportion to
their own elevation, that I thought it desirable to
approach still nearer the truth by obtaining the
opinions of those with whose ability in earthlife
I was well acquainted, who had been dwelling long
enough in the spirit world to become acquainted
with its different spheres and understand its higher
realms, who had not ^^et lost their svmpathy with
earthlife and modern thought, and could therefore
give just such an estimate as humanity needs today.

I knew the views of Mrs. Buchanan in both lives
and the sentiments of Joan of Areas she is toda^' and
I could speak most ampW of my own knowledge, but
I wished in addition the opinion of a trained judicial
mind, a statesman and orator who entered the
higher world without any previous bias irom the
church, with the independent and critical habits of a
legal and political career.

I turned therefore to Judge Rowan, my father-in^
law, who has been in the higher lite fift^^-three years,
and who though believing in the Deit\^ had never
been interested in the church.

My reason for selecting him was his personal
superiority in many respects to Siny man I had ever
known. He had been supreme judge in Kentucky,
senator before Mr. Clay, and the head of the bar
when such men as Claj^, Col. Allen, Col. Joe Daviess,
the Wickliffes. Hardin, James Buchanan (afterward

112

I/if« of reaaa Christ.

president) and others were in the front rank (a com-
petition from which Buchanan had to withdraw)
and no ordinary jury could withstand his eloquence,
which was not bri'Uiant but charming and over-
mastering. I never heard him in public but once, and
late in his life, and I have heard nothing like him
before or since. I could not compare his deliver^^ to
the melody of the lute, to the trumpet or thedrum, to
excite and rouse or to win. — I could compare it only
to the murmur of the mighty but distant ocean to
which the soul resigns itself— its latent power and its
;gentleness permitting no resistance.

But with all his gentleness he had the power of a
most intense and imperial nature, which was recog-
nized in his familiar title of "The Old Monarch."
But haughty as he was, he had a tender sympathy
for humanitv and for 3'oung men, and when I stood
alone in 1841, with the recent solution of the mys-
teries of the brain, he seemed to realize all of my lar
iuturc, of which he spoke in public words that 1 can
never forget, predicting my fame in a remote poster-
ity and suggesting that though he had earned sorne
reputation in public life he would be pleased ii his
name could reach that posterity by clinging to the
skirts of m^' garment.

In 1896 I asked him to give me his ileliberate con-
ception of Jesus Christ, and I now 1 eport it as
recorded at the time as nearly as I can give his lan-
guage.

"I could not do justice by description to the face
and form of Jesus Christ. No picture ever painted
could do justice to his appearance. He is seldom
seen and though exalted is as meek and unpreten-
tious as on earth.

I have been sorry that I ever thought so lightly of
liim as I did in earth life; and even I, whom you
thought so self-reliant and self-sustained feel unwor-
thy in approaching near him. Nothing could please

113

Life of Testis Christ.

me more than to see 3^ou seeking to reach his divine
nature.

In this sphere we know our duty without com-
mands— we obey without compulsion, and without
permission I could not go to j^ou.

I was in the spirit world many years without
attaining any definite thought of Jesus, but after-
realizing his nature I have been advancing higher.
Nothing gives me more pleasure than to realize your
progress — you will not have to linger as I did when
you come.

In the lower spheres the higher influence does not
pervade, but the power is above and draws them on..
Millions who have gone over linger in the thought of
earth instead of looking up to Heaven. You were
once but little interested in the higher powers. I
could not have come back to you as I do it you were
not now interested in them. Whenever you canr
impress these divine thoughts upon others j^ou
should endeavor to do it — for there are many gro-
ping in darkness — even the great men of to-da3\ For-
merly I did not care for the higher power and did
not prepare for heaven.

( Have you not met with others aspiring like your-
self?)

Yes, but not recently. There are learned men
known as profound thinkers on earth, who are try-
ing to reach this sphere.

( What is the condition of the Emperor Napoleon ?)

He has not advanced much — far irom it. He died
with a sense of his own importance, his own glory,
his own wrongs. He will not advance until he
changes.

(What of Nero?)

He is in darkness, only a little gleam of light
reaches him. But as some advance it helps others.
Yv''ashington, Jefferson, Paine and Lincoln are highly
advanced. But great divines on earth, who think

114

Ufe of Jesna Christ.

themselves prepared for all the honors of heaven are
most surprised when they come."

Before this interview I had been twice astonished
by visits from the spirit of Judge Rowan, responding
to my thoughts on religious subjects, by louder
sounds in my library than I had ever heard before,
as if produced by a mechanical concussion as loud in
one case as if a ball of a pound weight had fallen on
the floor, and when the interview occurred I felt the
great power of his nature giving me a sense of abil-
ity to encounter anj^ assembl3^ under any emergency
—the royal sentiment of Row^an, who always felt a
consciousness of superiority to all around him— not
the consciousness from vanity, but the consciousness
of strength and dignity. I feel myself greatly indebted
to him for the momentary accession of power.

The character of Jesus gives similar impressions to
all, whether in this or in the higher life, but it is more
fully and clearly perceived by the latter, of which we
have an excellent illustration in the post mortem
experience of Rev. Thomas Scott of England.

Statements of Hafed and Matthew.

January 1st, 1894, Hafed came by appointment to
tell us of Jesus.

Hafed said Mrs. B. is a very exalted spirit. His
countenance is benign and luminous— his very gar-
ments shine. He was on earth not only an intellect-
ual character, but one of spiritual exaltation. In
his early years he was known as studious, given
more to contemplation of nature, especially of the
heavens than to the sports o' young men. Hafed
was also a psychic, not only sensing the power of
spiritual intelligences, but sometimes seeing them dis-
tinctly.

He was of a powerful family. His authority had
never been questioned in Persia by the people and he
was beloved by all, not only as a prince of royal
blood but as a teacher and leader in all that is good.

115

X>Ife of Jesus Christ.

Through his influence the people were relieved from
various burdens virhich had previously pre sed on
them, so their lives were made happier and their sur-
roundings more congenial.

Hafed informs me that to him personally a revela-
tion \vas made from the spirit world that a child
v^as to be born in the land of Judea who would be
raised as a mighty prophet, doing great works
for the moral education and spiritual freedom of
mankind, and he was instructed to journey to that
land, taking with him two men of wise judgement
and learning, students of the stars, astrologers in the
purest sence of that word, who were at court and
had been teachers of Hafed in his early days.

It was these three men, travelling from the east
who sought the birth-place of the young child, be-
lieving him to be sent by God to w^ork a great mis-
sion in the life of humanitj^ — they came to him with
spices, incense, and precious gifts from Persia, and
bowed before his manger, not with idolatr3'' but with
reverence, recognizing him as the child who should
save humanity from falling into a moral abyss.

These astrologers with Hafed, from the study of
the stars had repeatedly predicted the downfall of
the race through the corruptions growing upon it by
self indulgence on the part of the aristocracy, and
servitude of the lower classes, unless one should arise
by whose mighty moral power and influence the tide
of corruption should be turned by the light of the
spirit, for the corruption was extending through Asia
and Europe, starting from Rome, but creeping over
all Asia, the eastern countries going down.

These w^ise men making their astrological calcula-
tions had declared that at a certain period a child
would be born who if protected irom danger or
slaughter would work a mission needed in the eleva-
tion of the world.

Hafed believed all this, more especially because of
the visions given him from above, and so (when a

116

I/lfe of resus Christ.

young man of twenty-five or tliirt^^) he set out with
wise companions to follow the indications of the star.
It was a planet with a planetary relation to the life
of Jesus intelligible to astrologers. But a spirit ap-
peared as a light or star, guiding them by n ght.

Not only did these three men come to pay deference
to the young child, but also to show the people of
Judea and especially its rulers, that a Prince of
Persia and others of high estate considered this birth
of special significance, and that the child was worthy
of royal iavor and protection. Hafed did not remain
long'^at that time, but he left friends among the
Judeans instructed to keep watch over the child
and to acquaint him if necessary concerning its
welfare.

When Jesus was a young man, about 27 or 28,
Hafed sent a messenger to him from Persia inviting
him to its ro\'al court, where he might have the ad-
vantages of learning which his own particular ad-
visers, spiritual and intellectual would aftord him,
and lor about eighteen months lived a quiet Hie in
Persia, under the direct charge of Haled, at times
studying with the wise men who were neither law-
yers nor preachers, hnt seers and thinkers, and at
other times communing with spirit intelligences who
came about him in great power preparing him ior
his later work.

Jesus was much beloved by Hafed, and his friends,
who would have been glad to keep him in Persia, as
a teacher and worker ot marvelous things for the
people, but the spirit of unrest came upon him, and
he could not be content to remain away from Judea.

At length Haled felt he must let him go, but assur-
ing him that if at any time he desired to return he
should have a welcome and a home with the
Peisians.

Previous to his going to Persia the travels in India
and Egypt occurred. When quite a young child he
was taken to Egypt where he remained about

117

l«ife of Jesus Christ.

eight years dtiriiig which he was tinder no special
instruction. His mother was with him and a pa-
triarchal descendant of David, a man of much
learning and wisdom. He was taken to the
house of a kinsman of this patriarch where he lived
a childish life unmarked by an^^ special work, until
about eight years of age.

When in Egypt he would at times fall into a con-
dition of semi-consciousness, speaking no word and
seemingly rapt in the contemplation of things invis-
ible to others. His face shone and raj^s of light like
a halo encircled his head at such times*. On awak-
ening from this state he could give no account of
what he had been seeing, declaring it to be too great
for speech; but shortly after this, just previous to
his return from Egx'^ptjie was influenced to speak,
directing his return to Jerusalem, for he had a work
to do there, and ?oon after his return he began to
speak in the temples and give words of wisdom which
astonished his hearers.

While 3^et in his teens Jesus was taken into India
that he might come in contact with certain adepts
and wonder workers among the Hindoos. He w^as-
absent many months with Hafed and there met with
persons of high character and \vonderful power who
were enabled to accomplish marvelous things through
the concentration of will power with the assistance
of spirit intelligence.

But while he became familiar with their methods
of work,theNazarene did not accept it as the basis of
his own operations, for althotigh it proved the power
of mind over physical things, it did not to his appre-
hension demonstrate the light and potency of spir-
itual elevation in the life of man, and hence he
adopted none of the practices of the Hindoo adepts
in his own work for humanity, but acted solelj^ as
the spirit gave him utterance and power for the

• Such halos are not common light but visible to psj'chic perception.

118

I/ife of Testis Christ.

physical healing, mental quickening and spiritual up-
lifting of mankind.

He did not remain quite a year in India, but re-
turned to Jerusalem a \'Oung man ol 17 or 18 ^^ears.
Once afterwards, later in life he went to Egypt about
six months being then twenty-four or five, especially
to stud_v the methods and secrets ol masonry, and
was admitted to various degrees, but did not alto-
gether approve their rites, as they appeared to be
founded on Pagan ideas. He did not accept and
therefore did not inculcate their teachings to the
Essenians.

He was induced to go by representations that these
investigations had valuable suggestions and ideas.
He went to investigate but found so little worthy of
adoption that he soon returned.

What the Apostles give of his life was within the
last four 3'ears. He was in his 34th year at the cru-
cifixion.

Statements of Hafed continued.

(erroneous statkments cokrected.)

January 31st. Having received that marvelous
book purporting to be communications of Hafed
through Duguid of Glasgow, (a worthy medium)
filled with romantic and incredible narratives of
the marvelous, I thought it necessary to communi-
cate with Hafed on the subject, and know what he
would say of it. On the 31st of January I procured
the interview with Hafed and Matthew, ot which I
now give the results.

Hated asserts that he did not give the matter con-
tained in the Duguid book (rei)orted by Nisbet) but
that he was in sympathy with a band of^ spirits wdio
desired him to give the lacts of his reminiscences con-
cerning the Nazarene, claiming that they wished to
present the life and character of Jesus to the world
more iuUy than the gospels had done. He gave them
some of iiis recollections, which they must have em-

119

JMc of jMtis Chtimk.

belHshed according to their own romantic ideas, and
he had not been aware of the extent of this exaggera-
tion until his communication with myself. There are
some thine^s in the book he can indorse, but the great
mass is extravagant.

As to the divine origin of Jesus, he never stated
that he had an^^knowledge of it; but he did sa3^ that
the idea was entertained by many, and some enthu-
siastic supporters of the idea claimed they knew as
far as it was possible to know, that Jesus had no
earthly father. The idea started from the statements
■of a few women in Bethlehem who were Iriends and
relatives of Mary the mother and claimed to have
been in her confidence.

Hafed says he believed the paternity of Jesus to
have been of a more spiritual nature than that of com-
mon men, but never in earth life or since stated that
lie knew that he was the only son of God.

In regard to the doings of the child in Egypt, he
made no such marvelous statements as appear in the
book — nothing more than he had stated to myself—
xhat he lived an uneventful life and was sometimes
influenced b3" spiritual power, when his face shone,
and a halo of light encircled him, chiefly at the head.
Usually on such occasions the child was quiet as if
Mrrapped in an extatic condition, but occasionally
uttered a few words of wisdom to his mother and
the aged friend who protected him — that was all.

From the time he was moved to speak in the temple
a,t the age of twelve, Jesus was frequently inspired to
utter grand truths in simple, fot'cible speech. These
truths related to the spiritual life of man and the
possibdit^' of so unfolding its powers as to make
them almost supreme over the physical conditions of
this life. He frequentlj^ urged his hearers to consider
the wants of the spirit and to learn to satisfy them
through the cultivation of the higher powers. He
taught the doctrine of the immortalit\^ oi a vital con-
scious existence, meeting our friends, when the pop -

120

I/ife of fesus Christ.

■ular conception was entirely vague, and exhorted
them to prepare by good works to ascend to a higher
state.

He never knewTesus to preach no hope or no salva-
tion after death, but be did teach that the better one
hved here the more beautiful would be his life after
leaving the bod3^ He taught bj^ parables because
the common people were accustomed to depending
on object lesions for gaining knowledge. Pictures
stood to them for carrying information as letters to
you, and they seemed to take more interest in teach-
ings spoken in parables than if given in ]3lain speech.

As to the story of reviving a corpse in the Ganges
that was a pure fiction, and so was the story of a
gushing cohmin of watvr when tliey were near perish-
ing in the desert. He remembers mentioning to tlie
spirits who gave that story through Duguid. the cir-
cumstance of traveling with Jesus across a sandy
plain, which for many miles had no trace of water.
He and his companions were spent with heat and
thirst, but at last when about to sink with fatigue
they discovered a little depression in the desert which
proved to be a small pond of water shaded by two
palm trees. At this pond they slaked their thirst and
filled their skins, giving thanks to God for his mercy,
and resting under the shade. The remark was made
that it seemed like a miracle to find water in that
desolate place, but no one claimed that a miracle had
been performed.

, The journey to India occupied about three months
"1 going but it is difiicult now to recollect the exact
time. We went down the Ganges partly on its banks
and partly b3^ water. The entire absence did not
exceed seven months.

The journey through Greece, Egypt, and Rome
with Jesus in his boyhood narrated' in the Duguid
book is entirely fictitious So are the stories of his
bemg condemned and killed by wild beasts in the
arena, who were at first killed by Divine power as

121

i:,ife of lesas Christ

tliey approached. He was not a mart^'r for Ciirist-
ianit3^ but died a natural death and was not perse-
cuted for his religion, which was similar to that of
Jesus. The Christians were not persecuted in Persia
.•as thev were in India and in the Roman dommions.
The aristocracA' oi Persia and India were more ready
for Christianit}' than the Jews and Romans.

( I did not question Ha'ed on the huge mass of mir-
aculous narratives in the book seeing, that it was
-essentialK' fictitious. s]:)irituallY iraudulent, and tm-
worthy of any further investigation This is not the
only work of fictitious stories claiming a high spir-
itual origin. In producing this I presume Mr. Duguid
was an innocent instrument. The book is an impres-
sive warning against mediumistic revelations blindly
received without an\' careful or scientific investiga-
tion. It is Cjuite an interesting and attractive vol-
ume, even to those who know it is a romantic fiction
with a very slight historical basis."

Hafed then stated the successive periods of thf life
of Jesus in accordance with Matthew's statement
which it is unnecessar}" to i epeat

( Q. Who were 3'our companions when the three
wise men visited the infant Jesus?)

One was Hermes, then a A^oung man, the other
much older, an astrologer oi the Persian court whose
name was pronounced Aristones, a venerable and
learned man. They had prophesied for a long time
that a great prophet would l^e born whose life would
influence nations and would go down in history.

These statements are endorsed bj'^ Matthew, who
speaks highly of Hafed and saA^s be saw him several
times in Jerusalem at the time of his going to India,
but did not then have any communications with him.
He says Jesus occasionally spoke of Hafed as his

• I have not been able to investij^ate the merits of this book, but
think from a hasty glance it may contain valuable matter aside from the
Hafed romance, in the communications of Jan SteenandRuisdal the German
painters, and the interesting phenomena connected with Duguid.

122

I/lfe of JesuA Christ.

powerixil Persian friend. Hafed offered fesus pecuni-
ary assistance but he was unwilling to receive it and
said that if he reallv needed it he would then call
for it.

( 0. With how many languages was Jesus ac-
quainted, I asked Matthew.)

He replied with Hebrew, Latin and slightly with
■Greek — with something of Egyptian and enough of
the language of India to communicate with the
people. He understood Persian very well and at
times under inspiration he spoke very fluently m
Latin, He was also acquainted with the language
of Ass\'ria.

(0. The discourses of Jesus in the temple must
have been very remf.rkable. Is there anv one who can
give a description of their character?)

His early discourses were answers to questions of
the priests on spiritual and devotional points. He
spoke often in the tetni^le between the years of 12
and 17. Sometimes almost daily. He never spoke
in parables to the doctors and lawyers in the temple.
His remarks to them were very ])ointed and full of a
strong mentality. Only in talking to the people did
he use parables.' The policy of his spirit guides was
strong meat for men and milk for babes.

(Q. You have spoken of Jesus as being first fav-
ored and afterwards opposed by the priests. How
was this as Caiaphas was high priest durmg his
whole life?)

Caiaphas favored and protected him at first, but
his intellect weakened in later life, and he seemed to
be controlled b\^ othe s. One of the priests of the
temple died, and one was sen: to Rome to take part
in a work there. Others came in who were bigotted
and vindictive. At first the friendship of Caiaphas in-
fluenced the priests in his favor.

(0. Were any others of high rank beside Hafed
•interested in Jesus?)

Very few. Publius Lentuluswho wrote the descrip-

12r.

Hfe of Fesna Christ.

tion ofhirti was the ruler of [udea be'ore Pilate. His
title I think was like that of a pro-consnl. He was a
man of fine intellect and good judgment ver3' highly
respected. His term expired before the prosecution of
Jesus and he was not there at the crucifixion,

(St. John states that Lentulus who was an ad-
mirer of Jesus, was a man of very variable moods.)

At a seance in 1893 St. John approached and said
the apostles often held seances while Jesus was in the
bod^^ They gathered at regular intervals to hold
a seance of about two hours, opened by the master,
wdio under the influence of spirit seemed to be divinely
illuminated. A light shone through and about his
person brightening the entire apartment.

The utterances of Jesus at such times were very im-
pressive— lull of counsel and cheer. The members al-
wa^'S felt uplifted and strengthened for their work
and reinforced with new magnetism at such times.
The seances of the master would last nearh^ an hour,
after which St. John, Luke and sometimes another of
the apostles would be entranced or otherwise in-
fluenced b\' spirit to make a prophecy, to improvise
poetry or to address the compan^^ with instructions
for future guidance. This w^ould last perhaps half or
three fourths of an hour, after which frequently some
powerful manifestation of spiritual power would be
given, and sometimes ethereal forms would appear,
v^hicli would look natural and move about the
apartment. The touch of their hands was soft and
cool, but not firm as flesh and bone.

Sometimes they would utter a few words of comfort
or exhortation, not as with the vocal organs of a
mortal, but in soft sighing sounds, which however,
distinctly though fainth^ bore the words to the ears
of the listener. Sometimes flowers w^ere produced,
and branches of olive brought into the chamber.
Flow^ers were sometimes materialized, sometimes
brought in. These things wrere common among the

124

Jiife of Jesus Christ.

apostles in their private meetings, where harmony
and confidence rei^Tied.

Reports of services were always written by the
scrd)e, who conld see to do his work bv the light
produced by the spirits, no artificial light being ad-
mitted to the chamber. Many predictions of coming
events were made at these meetings not only as to
the life of those present, but as to the history of the
world, and if the records had been preserved, you
would have in them prophecies of much that has
transpired in human history.

Remarks. ~I have already mentioned the report
Irom James and Jolni that Jesus expected the restor-
ation of his religion in a distant country then un-
known, wlicn more s])IriLual light had appeared and
1 may Venture to quote some statements given that
seem m progress of verification. They were, that
a new revelation of spiritual power would appear in
the new country of which he spoke— that it would
meet manyrcbufts and attract false prophets and be
hindered by, much of undesirable qualities, because
as a great ligiit attracts moths, so it would draw to
Itself elements that foolishly sought its light for their
own purposes and ambitions, and that these would
m time be consumed by the power which they sought
to absorl), and the movement would reach on until
it entered tlie hearts and homes of all who were pre-
pared to understand its power— also that the dis-
pensation would bring a regenerating force that
would in time make its power felt in the various
systems of corruption and wrong which had fallen on
the^people, and by the might of truth would elim-
inate from human affairs tliat which is debasing and
oppressive to mankind— that it would take many cen-
turies to accomplish this work and many instruments
to be employed, teachers and prophets— those who
should speak with many tongues from the souls of
hfe after death for those who had died— soothsayers,

125

Irlfe of Testts Chtist.

seers and healers — those who see visions and inter-
pret dreams — all would be employed."

There was no particular mention made of persons
by name or place, but it was said a few would be
raised up during the last two centuries of that era
which would close with the year 2000, and in the
century precceding the last there would be a few
characters in advance of their age who would pre-
pare the way for the higher influx of light in the clos-
ing centur3^"

Itwa:? also said that "the disturbances in this clos-
ing century woul^ ultimate in a clearing away of
things detrimental to human growth and an influx
of light from higher realms."

And that "the close of this century would make the
close of an era of persecution and despotism, chiefly
in the religious field of action, and that for nearly
2000 3'ears from the time of the Essenian councils,
a body of bigots governed by the priesthood would
struggle for supremacy over human thought and
action — that for many years this body would rule
with despotic power, grinding to dust all who op-
posed its authorit}', and would cause great blood-
shed, innocent victims martyred; darkness and the
loss of spiritual enlightenment would reign for a long
period, and in the name of truth and religion out-
rages would be committed on individuals, and only
by the deathless power of the spirit workmg its way
silentl3^ through the very strongholds ot the church
and on the field of life would the triumph be ob-
tained."

[Believing that the science of periodicity may ap-
plj'to ages as well as centuries, I have applied it to the
career ol the Apostate church. If the calculation is
justified the downfall of that church will be complete
about the year 2100, or 2170 it we date from its
fraudulent bible.— B,]

126

Lutliec oa Choxftb tHutoty,

Martin Luther on church history.

The history of the Apostate church appears in the
second voUtme; but as the reader must feel impatient
to comprehend the destruction of Christianity, the
testimony of Martin Luther is introduced here show-
ing who were the chief criminals— Mrs. Longley be-
ing the medium, whose intcUif^ence, integrity, liter-
ary capacity, and disinterested labors for the truth
deserve much honor and gratitude.

By appointment with Mr. Picrpont I sat for inter-
views with some interesting characters:

Mrs. B. in control, observed —

A spirit approaches who impresses me as a strong
vigorous character. There is an element of coni-
bativeness in his character, which in the spirit world
has not been eliminated but has been subdued. This
intelligence inspires me with a deep sense of honesty
and fidelity to convictions. He was a man of strong
impulses, tenacious in his hold upon a subject that
attracted him, and could not be turned from his
purpose.

I get the name of Martin Luther. He comes in an
attitude of inquiry and as one ready to be inter-
viewed, and seems read3^ to respond to any question
or thought.

( 0. Ts he aware of the extent of the ancient falsifi-
cations of the gospel records?)

Yes, he is aware of the work of the Romish church
in perverting and corrupting, and has also been made
acquainted with your task of restoring to primal
simplicity and purit3^ of doctrine and teaching.

( 0. Has he learned the facts as to the parties en-
gaged in this work of perversion?)

127

Irtither on Chttrcb History.

Yes in a measure; he has learned of the agency of
various individuals of the early centuries — early
fathers of the church in the first and second centuries
— principalh^ in the second. According to his inform-
ation there seems to have been a systematic line of
work etabHshed, dating perhaps from the last
quarter of the first century and reaching throughout
nearly the entire period of the second centurj^

The priesthood of the Romish church were con-
cerned in this line of work, and what was not ac-
complished by one was handed down or delivered
over to others to complete.

Among those connected with the perversions of the
gospel was a priest of the Romish church who was
of Greek parentage, called Tricolium. This priest I
might say was of the inner sanctuary, as he secluded
himself in the temple and did not come in touch with
the people directly, but emploA^ed other priests as
intermediaries of communication between himself
and the worshippers.

Tricolium had a direct influence tip on his associates
who were concerned in the perversion and enlarge-
ment of the records of Christ and his disciples, and to
him as much as to any one may be ascribed the work
of enlarging upon the doings and sayings of Christ.

( 0. At what date was this ? )

He flourished in the last decade of the first century
at which time he might have been forty years of age,
and in the first ten or fifteen of the second century.
He had associated with him directly and indirectly
other priests and bishops who were cognizant of his
work, who united in it.

Carabbas at this time (older than Tricolium) was
very well known as a prominent father of the church,
vigorous in mind and action in whatever works
attracted him. He and Tricolium were in entire
sympathy with each other in their efforts to place
before the world such representations of Jesus as
would picture him as a wonder-worker of super-

128

I/Uther on Church History.

natural power, who proved by his works that he
was the only begotten son of God, and that he Jesus
was sent to the earth by his father to suffer atone-
ment for the sins of those who would believe in his
works and the efficac\^ of his blood to wash away
their iniquities.

As lar as Luther has learned and our ApostoHc
friends agree with him, Tricolium originated the i(|ea
in the scriptures of representing Jesus as the divine
«on and Carabbas added the claim that he being the
Son of God had all power to pardon and absolve
from sin those who would believe in that power and
that it could be done only by the sinner confessing
his misdeeds to those in authority in the church, and
by accepting the iaith of the cross and the blood as
administered in the ceremony of transubstantiation

in the Romish church.
TricoHum and Carabbas may be said to have worked

in one mind. They were in many respects unHke
each other, but the element wanting in one existed in
the other, so that the two together made up the
working iorce necessary for the accomplishment ot
thewoik. Carabbas had high power or iavor with
the court having been in league with Nero, not only
for the alteration ot the Christian religion as it then
existed, but also for the extermination if possible of
certain of the early Christians who were keen enough
to observe their plans and protest against them.

Carabbas no doubt, was more positive and un-
scrupulous than Tricolium would have been alone,
but the latter was lortified and strengthened by the
influence of Carabbas, and was also more subtile
and wily in his methods and work than Carabbas
by himself.

^The other priests engaged with these men were
underlings who took perhaps no specially active part
in the work except to deal it out to the people in
their own smooth way when the time came to
present it as the true word of the gospel. They did

129

I<tither on Church History.

their part, some even going out to country places^
even beyond Judea, speaking of the new gospel as the
corrected and confirmed historical account of Jesus
and his followers.

In the time ot Trajan (98 to 117) other priests less
prominent interested themselves in keeping up the
fiction imposing on the ignorant credulitj^ of the
people; but there was not such a pronounced effort
to further pervert and falsifj,^ the teachings of any
apostolic character until Campanalia came to the
iront with his indomitable will and subtile purpose
to completely change the Pauline doctrines.

[Paul's writings had already been lai-gely cor-
rupted, even in the time of St. John. B.]

He was a very strong dogmatic character, and
from his life went forth a wave of positive force that
not only made its influence ielt in his career but which
lasted as a ps\^chological influence over the people
for manj' 3'ears — even as a spirit for a long time alter
he yielded up the body that subtile force went out
from him to the church and the worshippers.

( 0. What was the date of this?)

I think the latter part of the first quarter of the
second centur\^ and on for some j^ears.

To him is due the conception and execution of the
w^ork of corrupting Paul's teachings principally, and
in a lesser degree, those of James and Jude and per-
haps some others unimportant, although Justitus
and other lesser huminaries were made his tools in
the work.

(Q. Were the wellknown Christian fathers at all
concerned in this fraudulent work ?)

No doubt slightly concerned — partly cognizant but
not fully. They were made to believe the changes
made were for the good of the people in keeping them
in the bounds and the jurisdiction of the church, and
preserving them from an im religious life and from
the agony of a death unsanctified by the higher in-
fluence and ministration ot the oflScers o: the church.

130

IfUther on Church Histoty.

Alartin Luther is a reformer in the spirit world
whose work dealt not onlv with spirits in bondage
who are still held under the dominion of that strong
psychological power which the Romish church has
ever generated and sent out into the atmosphere,
and who are even now tho' divested of the mortal
form still subjected to that dominant authorit\% — but
also with mortals who are in need of freedom and
can be readied through the magnetic aura ot their
spiritual natures.

He does not anticipate great advancement in his
line of work during the remaining years of this
century in other ways than that of breaking away
some of the old bulwarks of superstition and creating
antagonisms and differences of opinion between in-
dividuals who have hitherto been united in churchly
folds and causing a general condition of disturbance
and agitation in the fields of socalled religious
thought.

The careless observer may say there is only friction
and strife and no advancement in spiritual lives in
this state, but the clear sighted will know this is
all preparatory to a new awakening of spiritual life
and ethical progress which cannot come until the
old errors and superstitions are broken up and cast
forth and the field of thought made ready lor the
sowing of good seed for spiritual growth.

(0. What do you think of the possibility of vio-
lence conflict or war arising from the claims of the
Catholic church?)

Clouds arise frequently threatening conflict be-
tween the dominant Papal authority and systems of
liberal thought. It has been apprehended by many
that these clouds would burst and wreak vengeance
on the people.

I have for many j'-ears expected that before the
close ot the 20th centurj^ the deluge would come —
other minds predict that by wise and intelligent fore-
thought and action on the part of the liberal element

131

Iftitlier on Church History.

wliich is growing-, the power of the Romisli cliurch
msij be broken and the force destro\'ed without
resort to arms or other physical warfare, but for
myself I am inclined to think and predict that wnthin
sixty 3'ears from this date— perhaps within half that
time there wall come a fierce conflict not only of
opinions but of physical strength between two great
parties, the Romish church and the liberal vS\^stems of
thought which will embrace all freethinkers and
spiritualists, materialists, so-called and Protestants
who will be forced to unite with the liberal element
for their own protection when this time arrives.

There will be a consolidation of the forces of the
invisible Vv^orld and the conflict will extend to that
side— not wholly confined to this. A struggle sharp
and severe will ultimate in the destruction of all
priestly rule and triumph of the spiritual power of
Heaven.

(0. I am anxious to save the Christian church
from its present downnvard tendencies. What do
3' ou anticipate?)

There are in the church two elements— one is mater-
ialistic, the other more spiritual, which makes for
righteousness, and a mixture of these two. But he
thinks the materialistic element is in time likely to
work out of the church toward free thought and
materialism.

The spiritual element in the church is likely' to
remain and to become so freely progressive as in time
to recognize the power and usefulness of spiritual
communications and influence in modern days and
to accept its teaching, and best thoujght as an im-
portant part of its owm life— so that in years to
come we anticipate the true church of Christ will be
a stronghold of spiritual religious power, appealing
to the devotional element in humanity and leadiug
souls upward toward that which is divine, irrespec-
tive of dogma or doctrine.

(Q. I have been deeply interested in the question

132

Iftither oa Clmrcli History.

of the controlling influence of the higher realms of
spirit life over the lower realms of the two worlds
and the possibility of drawing upon the power and
beniguit\^ of the Infinite spirit.

The power over the lower conditions of the two
worlds varies in strength and activity. It seems to
work in cycles, having its periods of action and its
seasons of inactivity. It never perhaps comes to
stagnation, but there are seasons in which the power
of the higher realms is weakened and made almost
inoperative on lower strata in both worlds.

We are and have been for some years passing
through the period of partial activity and while the
denizens of the higher realms are as earnest and sin-
cere in their desire to elevate and strengthen the
lower classes, planetary influences seem in a large
measure to counteract their own power and to iavor
the elevation of those who are in mental and moral
bondage. Your own views are correct as to these
powers.

There are two powers psychic and physical, be-
longing to the planets which effect and disturb the
spiritual and physical lite ot man here and in the
spirit world. They are like the electric and mag-
netic, and have a subtle influence which cannot be
wholK' overcome even b^- the united power ot hosts
ot intelligences ot our own planet though they may
in some measure be prevented trom overwhelming
with their fateful inlluence the mental and moral lite
of our humanity'.

The higher realms are open to an influx of light
and energy from that great source of all being that
we call the infinite. This influx of power comes like a
stream of warmth and radiance, invigorating in
quality, stimulating to the mind, exhilerating to the
spirits ot those who receive it. It cannot be described
by mortal speech in its fullness and power. It creates
sensations of elevation exaltation in those who re-
ceive which are beyond the power of language to

133

Luther on Church History.

portray. Rare souls experience something of this
sensation on earth but they are those who are highly
developed in spiritual receptivit3" and the moral
nature who are sensitive to the higher conditions of
life, and who can be protected by these higher forces
from the onslaught of adverse and malignant in-
fluences, planetarj^ or human like the Nazarene. I feel
that you have enough to realize its power and know
it is possible for one on earth to come under that
light and stimulation.

There is no doubt that Carabbas controlled the change
from Christianit}' to Romanism, and the compilation of the
corrupt Canonical bible as described by Luther. But he did
not absolutely create the movement. Paganism had held
the entire world for innumerable centuries with a form of
thought and worship to which the minds of all nations were
accustomed, and it offered no serious resistance to a new
God.

The fresh converts of the church retained their old Pagan
habits, being ready for any extravagant myth and eager to
recognize any wonderful being as God. The cross, crucifix
and rosary were familiar ideas. The Trinity, the virgin-
born Savior, the sacred supper and transubstantiation, the
sixday creation, the Garden of Eden with four rivers and
tree of forbidden fruit, with a talking serpent to tempt the
woman and a devil to steal in and mislead her, the conse-
quent expulsion from Paradise and falling into sin, a Savior
to come and be killed, but finally to return and judge the
world, and to go down into hell three days and nights, were
all familiar ideas as well as the system of priesthood with
monasteries and convents.

Paganism was not intolerant but ready to accept Christ-
ianity, not as taught in symplicit}: by St. Paul and St. Peter,
but as modified by Carabbas and the R'>man priests. The
amalgamation w^as spontaneous and the hybrid sect ap-
peared even in the time of Nero. There were Paganized
Christians even Jerusalem in apostolic times as I have been
informed by St. James. The early fathers of the Roman
church in the second and third centuries openly maintained
that their Christian church was essentially the same as the
Pagan.

134

THE NEW YORkI

PUBLIC UBRARyI

ASTOf», LENOX ANO
TILDEN FOUN0ATIOW8.

ST. JOHN.

John the beloveid Disciple.

The iih olograph of St. John was obtained in 1893
at Los Angeles A lady of fine mediumship and intel-
ligence had arrived, throngh whom I made an
arrangement with vSt John to obtain his photograph.
We visited a galler\' and in the second trial succeeded.
Being ])hotograi)hed myself St. John appeared in the
picture with his hand on my head, and the faces of
two of my nearest female friends appeared on the
picture.

The figure of St. John was recognized b^' one of mv
students, Dr. R., an experienced physician, as the
same in all respects which he had seen with me in my
lecture room.

To test the photograph, I placed it in an envelope
and asked a psychometric opinif)n from one of mv
students, Mrs. G., who knew nothing of it. She gave
a good description of the four parties on the photo-
graph She said :

"One of the males is an ancient spirit who promul-
gated religious ideas two or three thousand yea^s
ago and the other a modern, who is advancing sim-
ilar principles now, making them clear, scientific and
practical. One of the females had a clear psychic
power competent to look all around the world — the
other was poetic and musical and lamiliar with the
stars." These slie said were co-operating with me.

The latter was a ladv of great beauty and of a
poetic and musical nature, as she said, with whom I
have conversed about the stars since she went to the
higher world in my youth. From this photograph a
good artist has produced the engraving of Jt. John.

LIVES OF THE APOSTLES.

LIFE OF ST. JOHN.

Synopsis.— St. John, the beloved disciple, of whom
(aside from its corrupted gospel) the church knows
less than nothing, being guided by baseless fictions,
gave sixty years to his apostolic work, which began
and ended at Jerusalem. He labored twelve years in
Jerusalem alter the crucifixion, but went forth to
labor through Palestine, when the hostility to Christ-
ianity was shown in the execution of a worthy
Christian named James. Tliirty-three years he lab-
ored through Palestine in the i)laces which bear the.
names of Bcer-sheba, Bethany, Beth-arbel, Beth-car,,
Bethel, Beth-gamal, Bethlehem, Beth-meon, Beth-
saida, Bezer, Capernaum, Engannim (Issachar),
Nasor, ISIazareth, Mount Nebo, N.tophah, Nimrah,
Nineveh, Philadelphia and Philistia a laborious ser-
vice in a field made somewhat barren by the bigotry
of the Jewish race.

Three years were spent in service at Smyrna, one
year at Rome and one year resting at the Island of
Patnios.

Returning to Jerusalem, he spent there the last ten
3'ears of his life in a more quiet way, exhausted by
his age and arduous labors, dying at the age of 92,.
after a life of devotion and unwearying industry de-
voted to lifting hnmanity by gentle, kmd and spiritual
methods to a nobler life.

St. John. The biblical story of St. John contains
very great errors. It is as follows :

"This saint was at once a prophet, apostle divine,
evangelist and martyr. He is called the beloved dis-
ciple and w^as brother to James the great. He was

135

Xrlves of the Apostles— St. Tolm. '

previously a disciple of John the Baptist, and after-
wards not onl\^ one of the twelve Apostles, but one
of those to whom Christ communicated the most
secret passages of his life. The churches in Asia
founded b\' St. John were Sm3^rna, Pergamos, Sardis,
Philadelphia, Laodicea and Th^^atira, to whom he
directs his book of Revelations. Being at Ephesus
he was ordered by the Emperor Domitian to be sent
bound to Rome, where he was condemned to be cast
into a caldron oi boiling oil. But here a miracle ap-
peared in hisfaA^or; the oil did him no injury, and
Domitian therefore not being able to put him to
death — banished him to Patmos to work at the
mines. He was however recalled bj^ Nerva who suc-
ceeded Domitian after his decease, but was deemed
a mart^^r on account of his having undergone the
mode of an execution, though it did not take effect.
He wrote his epistles, gospel and revelations, all in
different st3de, but the^' are all equalh^ admired. He
was the onlv Apostle who esca^Dcd a violent death:
lived the longest of any of them being near 100 3'ears
of age at the time of his death."

This statement is full of ridiculous fictions, gathered
from the apocryphal writings and romantic liars of
the second century. It is not true that he was in
a.n\' sense a martyr. The storj- of his being thrown
into boiling oil is a pure fabrication and is snid to be
^ven bj^ Jerome (one of the unreliable) who also tells
of his being sent to Patmos in 95.

The American Cjxlopedia reports one of the old
fictions, sa\'ing he is "usually painted with a cup from
which a serpent is issuing, in allusion to poison
which was believed to have been offered him in a
glass from which he expelled the venom in the form
of a serpent by making the sign of the cross" ! !

He is not the only Apostle who escaped a violent
death. St. Matthias and St. Jude also died natural
deaths at Jerusalem, and St. Philip at Hierapolis,
and St. Barnabas the associate of St. Paul died a

136

Xfives of the Apostles— St. fohn.

natural death. St. Luke was worn out bv tolls and
ill treatment but did not die by violence.

Joseph who deserves to rank among apostles and
evangelists also died peacefully at Jerusalem, before
the crucifixion. But six of the' original apostles were
martyred by violence.

It is not true that St. John was taken fettered to
Rome under Domitian. He went there to spread
Christianity, was treated respectlully and spoke before
the Emperor in a distinguished assembly and ad-
dressed sixteen large meetings with a favoral3le re-
ception by fine audiences but met a steady opposition
from the Roman priests gathered Irom Pagan ranks
who were then organizing in opposition to the church
at Jerusalem and circulating forgeries. The fabrica-
tions just mentioned served the purpose of conceal-
ing his hostile treatment by the Roman church and
making the Emperor responsible for his failure to
establish Ch.istianity in Rome.

He was not banished to the mines of Patmos and
of course was nor recalled. He went there for a
season of repose. He did not personally establish
the six churches mentioned, but onlv at Smyrna and
Philadelphia, chiefly at Smyrna. This idea ot the six
churches was probably borrowed from that insane
production "the Book ot Revelations, a document
which was not recognized by the churches to which
it was addressed nor bv the authoritative council
of Laodicea A.D. 363 or 65 (ith centurv dates being
uncertain.)

He attained a good old age, but not a hundred
years, and died rather suddenly in the suburbs of
Jerusalem at the age of 92, from vital exhaustion
and some affections of the heart and stomach— his
animal forces not being strong. There is no monu-
ment to mark his grave. He was lull\' one j-ear
younger than Jesus and four ^^ears older than his
brother James.

Like Jesus his soul was absorbed in his ministry

137

Irives of the Apostles— St. Jolm.

and he had not the support of conjugal life. Untaxed
by domestic cares his mind was more freely given to
religious thought.

All my statements concerning him are made on his
authorit3^ My communications with him at first
were not as free as with some others, as he seemed
less familiar with the English language, and is in so
high a sphere that his communication with the earth
is more difficult.

The gospel of John illustrates the religious and
philosophic character of his mind, but it has been
brought into critical comparison with the other
three gospels (called synoptic) upon historical ques-
tions so as to create some confusion.

The cause ot this difference was that the gospel of
John was not written lor publication as a historical
work. It was a religious essay for his own use, and
was not in circulation untd the manuscripts were
compiled at Jerusalem b3'a Jew named Platens, in the
first decade of the second century. Hence it should
not be regarded as a complete history, and it had
very little circulation.

His gospel he states was written in the Aramaic
language in uncial characters without separation of
the words, and a small portion was in Greek. The
Hebrew was not spoken by the people in Jerusalem.
It was written independently. He never saw the
gospels of Matthew, Mark and Luke.

We might suppose that his cotemporary and suc-
cessor Polycarp (who died about eighteen months
before him) and Ignatius of Antioch, who survived
him many years, who were men of profound and
earnest piet}' would have had copies of his gospel,
but St. John says they had onlj^ incomplete copies —
Ignatius from a half to two-thirds and Polycarp a
little over two-thirds. Ignatius was not like John
but of a fanatical and visionary character. There
w^as much fanaticism in the earlier centuries and a
•number seemed to desire martyrdom.

138

Lives of the Apostles— St. John.

Polycarp, who was a younger man, had a limited
intercourse with St. John, of a few years, and was
not in entire accord with him upon reli.s^ious ques-
tions, though there was no important difference.

Polycarp died in Sm\'rna, at the age of 68 near
the end of the first century as stated hj St. John and
the whole romantic story of Iren^eus and Eusebius
concerning his martyrdom in A. D. 155 or 156, is
totally fictitious and so are the writings ascribed to
him, especialh' the Epistle to the Phillippians.

Sheltered by the authority of a church founded on
imposture and usurpation, Eusebius and Irenreus,
the most prominent church historians became pre-
eminent in the mendacit}^ forgery and silliness dis-
played in their writing to assist the imposture.
Euseljius has been convicted of many forgeries and
falselioods and yet as Chambers says "hehas the rep-
utation of being the most learned father of the church
alterOrigen"*andwas l^^Sr 'Tin- F.\ther of Eccle-
siastical History" and Constantine. who accord-
ing to modern morals and laws deserved at least a
■cell in a penitentiary for his murders "declared that
he was fit to be the bishop of almost the whole
world." If the church had ever been ruled by a
love of truth his writings could have been branded
as unreliable and historically worthless. Seahgcr
was content to say simply that his writings show a
great number ot mistakes — and said nothing of his
notorious forgeries contained in his ten books of
so-called historj-, in which, as Chambers says, Euse-
bius "on principle withholds all account of the
wickedness and dissensions of Christians" which
would have been the chief element of a true history,

• It is an insult to the memory to Origen to associate his name in
any way with that of Eusebius. Origen was deluded by the au hority of
the church, and the great mass ofchnreh fiction, but he was too honest and
independent to be considered orthodox. The authority and systematic
falsehoods of a powerl'ul church have imposed on many able minds of men
who could not suspect a great church of being an organized mendacity, as
is now demonstrated.

139

I/iTes of the Apostles— St. John.

being as abundant as in one of our hottest political
elections to-day.

It is difficult to avoid reference to this subject
when the fictions of Euscbius are matched by the less
notorious fictions of Irenasus, who sought to connect
himself with Polycarp and St. John who were dead
before he was born, under the shelter of a church
which originated in forgerj^ and never checked its
practice.

This fiction of Irenceus being the pupil of Poh'carp
and Poh'carp the pupil of St John irom which asso-
ciation Ireuceus became familiar with apostolic tradi-
tions is perhaps the strongest link in evidence of the
"Genuineness of the gospels." But liars require more
ability than honest men to make falsehood safe from
detection, and the contention of Irenteus that the
life of Jesus lasted fifty years as well as the exquisitely
silly stories of the grapes and grain of wheat ascribed
Jesus, and the story of Cerinthus, show^ that the
church considered romantic lying without even plaus-
ibilit^" a good qualification for a bishop. His exe-
cution under the emperor Severus at the beginning
of the third century was an appropriate ending to
his career, lor though there are more revolting
crimes, there are none of deadlier or more permanent
effect than systematic lying to aid in the establish-
ment of a blood-thirsty despotism.

The gospel of John like the other gospels, had but
little influence on the early histor\' of the church, as
the\- were all su])i)ressed soon after the death of the
Apostles, of which St. John was aware at the time.
The gospel of Luke alone escaped total suppression,
having through the agenc\^ of Alarciou (a iollow^er of
the teaching of St Paul) been brought out imper-
fectl}^ wath omissions and some corruptions at Rome
A. D.145, and gained a very extensivecirculation and
influence throughout the church. But this (Marcion's
Gospel oi the Lord), was treated as heretical and
finally almost lost. The chief authority then w^as

140

I^lvea of the Apostles— St. Joha.

the Pauline forgeries (embracing genuine epistles)
the four gos]Dels being unknown.

When St. John was in Rome under the Emperor
Domitian whom he requested to meet, he addressed
him in the presence of an audience of about three
hundred to show what was the Christianity he was
teaching. Pie slates to me that none of the gospels
ol jMattliew, Mark and Luke were known or circu-
lated—the priests making use of the gospel of the
Hebrews and the p:pistles of St. Paul which he exam-
ined and lound to be largely interpolated— he said
about half— though some interpolations were added
afterwards which he did not observe in his copy.

He was in the midst of the contest between the
primitive Christians who listened to him and the sect
of the priests which had obtained the ascendency and
made it dilheult for him to obtain a satisfactory
hearing when the chnrch authorities were hostile
aad the bishop (not yet called a Pope) intrigued
against him.

When St. John came to Rome, there was no Christ-
ian church and no church building ready to receive
him. He had to build up a Christian chinch where
none was in existence, against the opposition of the
priests and their followers which deterred people
from uniting with him. He delivered sixteen dis-
courses to public audiences, but his principal work
was of a more private character, earnestly impress-
ing the truth upon those who sought it.

In his church services there was an address to the
congregation. sii!ging and prayer and spiritual pro-
ceedings as described by St. Paul, generally at the
close, when they were moved by the spirit to speak
and to prophecy, to heal and to speak in foreign
languages. Baptism by immersion was his custom.
The last supper was regularly observed, but not
superstitiouslv.

The four Gospels and Acts of the Apostles were
entirely unknown. Extracts were used from the

141

X/ives of the Apostles— St. John.

genuine Epistles of St. Paul, and sometimes from the
Gospel of the Hebrews both at Rome and Smyrna.

He saw the tall and gloomy prison of St- Peter at
Rome, but the Christians in Rome knew nothing of
the graves of St. Peter and St. Paul, nor of any
funeral when they died, attended b}^ friends. Their
remains received no more respect than those of
common convicts. St. John was visited at Rome by
the spirit of St. Paul, and at the time of the deaths
of St. Peter and St. Paul he felt a mental shock but
did not know its source.

The opposition of the church against St. John, the
beloved disciple shows more clearly that it was a
combination for the destruction of primitive Christ-
ianity and substitution of priestly power while the
gospels were unknown and the Pauline forgeries
were substituted. The rank and character ot St.
John might have sustained him in Rome if the gospels
(even as they were corrupted) had been in circulation,
but thej^ were unknown and the Pauline forgeries
were made the basis of the church. He did not
remain in Rome but a year, where he stood alone
without the aid of the murdered St. Paul and the
imprisoned and buried St. Peter, and when he left,
the priestly power soon overwhelmed Christianit3',
which was the church of the poor. From Rome he
went to Smj'rna for three years and then to Jerusa-
lem but previously spent one year in resting at
Patmos.

In the fifteen or twentj'^ years of his service at Jeru-
salem (so he expressed it) he had considerable success,
and there were three congregations that he attended,
but there w^as a great deal of opposition, — a bitter
antagonism then as now to all new ideas. There
was no actual conflict, but there were frequent dis-
turbances from the influence of the old Jewish part3^

The character of John is pre-eminent in love associ-
ated with firmness, dignity and wisdom, — qualities
which have been realized in his communications to

142

Iflres of the Apostles— St. folin.

fne. After receiving his first communication at New
York in 1880, I felt for a whole week the delightful
elevating impression of his love. Limited as my
psychometric capacity is, it has often given me a
positive impression of supernal power. The strongest
of all impressions from any source being that which
I received from Jesus in the same year coming in the
night and making a powerful impression.

If the reader would realize now in connection
wnth the life of St. John, the amazing ignorance and
still more amazing mendacit3^ of the church histo-
rians which have passed unquestioned heretofore, he
should refer to the Apostolic memoirs in the second
volume which are excluded by the narrow limitations
of the first volume.

And if the reader would enter into the sphere of St.
John and realize his noble nature, let him follow my
instructions in the Manual of Psychometry.

To encourage him in this I here present the psycho-
metric description given by Mrs. E. S. Buchanan
when holding a blank envelope in which I had intro-
duced a photograph of St. John's first remarkable
message from Summerland to myself It is certainly
a very good description, but manj- will be found who
<:an give in their own wa}- descriptions equally satis-
factory as this; they maj- use either the photo-
graphed message of St. John or his spirit photograph,
and there can be no doubt of the result when the
ps\'chometer is entirely ignorant oi the thing
described and independent of surrounding influences.

A true description from a concealed photograph bv
Mrs. E. S. Buchanan.

This is a man— an ancient — a man of great wisdom
and very spiritual.

I feel that he occupied an humble position socially,
and seemed faithful to his superiors. His Veneration
is well developed. He had great reverence tor any-
thing pertaining to the divine.

143

I#ives of the Apostles— St. Toha.

He was one of the humble iollowers of Jesus. I see
a bright star to the East expressive of this character.

He was acquainted with sorrows and lived more
to uplift humanity than lor his own enjoyment. He
belonged to a sect persecuted on account of their
humble Hie and the teacliing the}' endeavored to pro-
mulgate— People did not like to be led by them, like
the lower class leading the higher. This person was
a strong and decisive character, ;tnd willing to be
persecuted for the sake oi the right

I see him on a long journey lor that (h'U' — passing
over water and gomg mto a strange upland or
mountainous country.

He had a great deal of Ideality. Sublimity and
Love.

He wrote, though not a great writer, chielly on
religion — to his countrymen. He felt sad, discouraged
and lonely at times — heav}- iiearted, as if he had lost
or was about to lose a dear friend He did lose one
for whom he had a brotherly love — more than broth-
erly love. He mourned on account of his friends exit
— the way it was caused. It lelt a heavy sadness
that he should be so taken off.

Alter a while he seemed to rise above it and reach
out, enjoying the gladness of nature — and grew
vigorous — strong to go out and do his work.

Now that the brother is gonejiefeels so much more
devoted on Inm. Now he goes out as a teacher, to
fill the place ol the departed as best he can. He made
a good impression and many wondered at his
courage in iollowing the departed.

1 see a long valley among the mountains. He enters
a small city and talks to thc]K'Ople — they received him
favorabl^^ He accomplished a great deal. He was
a success! ul teacher and lelt words ot comfort lor
his |)eoi)le of a religious, spiritual and historical char-
acter. He lived to a good age and died a natural
death.

1 see him crossing the water from the East to the

144

I^Ives of the Apastles— St. John.

West into a liisfh countr3'— a low country first, and
into a city. He was well received, staid some time,
preached in a lar^e temple, built of white stone, and
was well received by some — by others o]iposed.

As a spirit he is interested in the uplifting and ad-
Tancement of mankind in general — over vast territo-
ries, more than we know. A vast army is with him.
He is interested in 3'our work and feels sorry 3'ou
liave so much opposition, but the spirit world will
give you assistance to comi)lete 3"Our labors. He
expects great results eventually — working slowly. —
Eventually a great work all over the world.

His influence and aid come to you. I think it is
St. Johx.

To satisfy the reader more completeh', who has not
read the Manual of Psychometry, which shows that
the celestial gates are wide open for intercourse with
heaven, I add here an cxamj^le of what may be
accomplished by thousands.

I placed a picture in a scaled envelope (which was
returned unopened as I sent it) and mailed it to a
most worthv and competent ps3'chometer, Mrs. D.
N. Place, of 229 Fell st., San Francisco, asking her to
^ive her impressions concerning the person pictured
in the envelope. Though unaccustomed to such an
experiment, she replied promptl,v, returning what I
sent her, with the following impressions:

"This brings me a beautilul influence. I seem to
read it as the picture of one in spirit — a loving tender
soul, ver^' highK' organized — a power lor good, filled
'with a desire to help humanity.

''It is a male influence. Whoever this one is, a
i\^onderful power is aiding him, and I should think
he was conscious of this. He is with you in your
work. Is he one of your guides.

"I feel that his life materially was not a bright one,
but filled with sorrow, and still not unhappy. I can-
not account for this, except that he dwelt more in
the spiritual than in the material. Such a thor-

145

Z/Ires of the Apostles— St. John.

oughlj^ harmonious nature — I feel him sending out.
love strongly. But I should say he was not old in
years, and still he has had wonderful experiences — I
hardly know how to account for it. Has he helped
3'^ou in your work, I cannot be sure but I feel so.

*' His life was devoted to doing good, teaching new
spiritual truths, performing w^onders. I am carried
to the Hoh^ Land, as the scene of his career, but am
unable to saj^ whether it is Christ or one of his dis-
ciples, but one of them it is, for he was crucified, at
least that sensation comes to me as I w^rite. If I am
mistaken I cannot understand it. (I have not gained
perfect confidence in my powers.)

" His work now is the presenting to the world that
which he would have presented when here, but failed
to make perfectlj^ understood, because of the blind-
ness of the people, and to make clear many things
wrongly taught bj- the priesthood. I ieel that a
wonderful illumination is coming to the world in the
near future, and a knowledge of things we dream not
of. I am writing under a strong influence and can-
not control my hand readily."

The picture enclosed was taken from Luke's picture
of Christ. I might quote many descriptions of Jesus
Christ given by my students and visitors in my pres-
ence, but I prefer to offer the foregoing as it was
given in my absence in another cit}', in answer to a
request for a description, and is entirely correct. He
who communes well with Christ can understand
w^hat Christianitj' is, and how widelj^ it differs from
anything bearing that name today.

146

XilTes of the Acostles— St. Jobu.

MESSAGES OF ST. JOHN

TO THE MODERN WORLD.

In the past ages, superstition and ignorance in
matters concerning the Bible seem to have been the
onh'^ criterion used by the so-called Christian world
for the unfolding and presentation of the history of
the acts of the apostles.

We have taken this the only available means by
which we could bring to humanity the true writings
as they were given in the original manuscripts.

It has to us been a labor of much thought and
great research, in so much as it has carried us back
to the archives of the past, through which we have
gleaned long and earnestly, to give to humanity our
true writings.

The Bible of today is so full of interpolations that
it is nearly impossible for an ordinary reader to lift
the genuine from the spurious.*

So much has been added to conform to the teach-
ings of the priests of the time in which the Bible was
constructed as it is, that we have ielt it our duty to
give to the world a correct interpretation of the
Bible.

No LANGUAGE IS TOO STRONG in condemning those
who have tampered with and misquoted the sayings
and writings of the apostles — so many words have
been placed in our mouths utterly unthought of by
us: And it is with the utmost earnestness and pleas

* I would suggest to the reader a very simple rule, by which we may
profitably read the Roman Testament. Whatever was written by the
Apostles was rational and true as to religion; whatever is irrational, un-
true, demoralizing or dishonoring to Jesus and bis disciples is untrue and is
an interpolation to be rejected. — B.

147

I/ives of the Apostles— St. John.

tire, and with deep feelings that our efforts will be
appreciated by humanity', that we have undertaken
to present this manuscript to the world.

We know that the foundation of Papal power will
be strongly assailed by this work. We know also
that it wnll lead humanit}' into higher strata of
thought and unveil to them many things they sup-
posed wxre a m3^stery.

And to me this work presents no grander view
than did the work in the former organization of
Christian principles, when I left my fishing boat,
leaving mv poor old lather, and starting out in the
grand work of presenting the Christian principles as
I understood them to the world.

In my earthlife I endeavored to give to my fellow
beings the impulse that would lead them cm to
higher life, and higher spiritual unfoldment, and my
work was no more earnestly pursued in Capernaum
than it has been in the spirit world ; nor even was
my work there so lull of fruitful reward as it has
been on this side ot life; for here I have been enabled
to come closer to the hearts of suffering humanity
than w'hen in the form on earth.

In giving this, our revised edition of the lives and
teaching oi the apostles, we well know of the antag-
onism it w4il originate in those averse to this move-
ment but we know that with the sense ot right and
justice that dwells in the hearts of every person who
is seeking after the truth it will be received with
words of praise and welcome. And although some
who cannot understand the true import of the work
will therefore think it worthless, 1 wish to say to
them that the time will come when you too will be
glad to receive these communications and realize
their true import.

The world has labored so long under the ban of
ignorance and false interpretation of the Scriptures,
that we again say it is with the utmost earnestness
that we have labored. Zealously in giving these

148

Irlves of the Apostles—St. John.

communications to the world, and altliougli at
present some of the world's beings may not accept
them as the true lives of the Apostles, still I know
the time will come when all humanity in any way
connected with Christian investigation will accept
and realize the immense importance of our commuca-
tions, and to the world we give these our words as
the true history of our lives and work when in the
earthlile — and the awakening welleave to the world.

His experienxe with Jesus.

In the first report that came to me of one who
was called Jesus, teaching among the people as one
having higher authority and giving forth words of
wisdom bey Olid the ordinary scope of mankind, the
thought came to me that this was simply some man
of learning and wisdom who was taking advantage
of his knowledge to prey upon the minds of the
people, and with this I entleavored to dismiss the
subject from mj' mind, but constantly there would
come reports of the wonders he was ])erforming, and
this I knew could not come (rom the mere power of
knowledge; and later, when I had the great pleasure
of meeting Jesus in person, I was convinced of a
higher power acting through him : and then again
as I looked upon him and beheld his meekness of
spirit, his straight forward, honest manners, his
desire to attract as little attention as possible, and
his absolute refusal to receive financial aid, and the
great earnestness with which he gave forth all the
beautiful thoughts and words of wisdom, I was
obliij^ed to admit that these sayings were beyond the
power of human minds and were not words merely
leained for the occasion, but the outpouring of a
heart lull of love and sympathy and a pure desire to
uplift his fellow beings.

Then there came to me an earnest appeal from my
inner self to assist in this mighty work of upliiting

149

X^Itcs of the Apostles — St. Jolin.

Tiumanit^^ and I with others started forth to add
my own to the general fund of power.

Jesus appeared to us his followers, at times when
he performed many of his works and wonders, with
a power so great it would almost force a flood of
light, not only around Jesus but completely over
those directh^ in contact with him.

Often in our journeyings Jesus \vould be walkiug
silenth' with head bowed and hands clasped before
him, when he would suddenly stop and turn and ask
US if we felt the great power which seemed to be
pouring in upon him.

At first our relations with him were somewhat
distant, because of the feeling of aw^e and reverence
in which we held him ; but Jesus noticed this and at
one time told us that he felt that we were holding
ourselves too fardistant from him, and that the work
was all the work of one, meaning the Father, and
we were brothers together — let all feeling of con-
straint depart from 3'ou.

A great many labor under the impression that the
disciples were working all together a great deal of
the time, but this is not the truth. During our stay
in Jerusalem we were often divided into small parties
and appointed for labor on the outlving districts. It
was alwa3's with great jov and pleasure we retxirned
to mingle with Jesus, for in his presence there always
seemed that uplifting and soothing influence that
carried us nearer divine light.

When alone with Jesus he always acted with per-
fect harmony, accord and brotherl}^ love, with all of
his followers, never holding himself above them, never
allowing them to feel that he was a superior being.
Never in our intercourse did I ever hear him speak
Avords that would lead one to think that he was the
worker, but always that he was simply an instru-
ment in the hands of the workman. Never did I hear
him claim any glory or honor, and at times when we

150

Irives of the Apostles— St, Tohn.

would jE:ive him words of praise for some miracles
(so called) performed, he would say to us it is not I
but mv master.

Ill his counselling us he always expressed a great
desire that we would never at anv time claim for
ourselves the power which was given to us b\' the
Father.

As he explained to us the Father was the higher
controlling force or power and we were all children
or descendants from the central force from which all
life germinated. Never did he give a personality to
what he termed the Father.

At times he designated this controlling intelligence
as the power, and so with us in speaking of our
Father it was to designate the controlling guiding
power or force.

Never was it so strongly shown as at the time
after the crucifixion when we were waiting for the
order to go forth which Jesus had promised us. This
as 3'ou have read of occurred on thcday of Pentecost,
and again it occurred but not with so great power
some four months later, of which no record is given.
At these times the force and power came sc>
strongly that all the disciples were each controlled
completely and our organism used (or the speech of
foreign tongues.

In our labors it was always to us an omen of
good, when we could feel that the ibrce was with us.
It was with feelings of regret and aversion that we
would start forth into a new field of labor when the
power or influence was lacking, and before entering
a city to begin our work we would often stop at the
gate and throw out a desire for a baptism of this
power, knowing then that our Father was with us.
In m3'' own personal labors at times, I would
become thoroughlj^ discouraged because of the lack
of an 3^ interest or desire to learn among the people.
I have labored earnestlj^ and long in fields where I
found total apathy, and many is the time that I have

151 '

Wves of tlie Apostles— St. Tofan.

lain down on m\' couch, having had no food during
the da^' — still not discouraged as iar as the higher
forces and power were concerned, I labored on.

In my work in Jerusalem I found some difFiculty in
gaining a hearing at first. In my w^ork in Sm^-rna
I had better results, although my teachings were not
accepted without a great deal of hard labor, much
persecution and trial. Here at one time I had con-
cluded that my labor was in vain, and it would be
unnecessary' or fruitless lor me to continue there
longer, but the higher power of the guardian and
guiding spirit whispered to me words of hope, and
1 continued on, being at last rewarded by a good
following.

His mission in Rome.

Upon my arrival at Rome, I found a very distress-
ing state ol affairs indeed. In 3'ears prior to my
arrival, there had been considerable conflict betw'een
the primitive Christians and the Romans.

This after careiul investigation I found to have
been brought about b^^ some ol the radical adherents
to the teachings of Paul. However this did not deter
me from continuing my labor as it had been origin-
alU' planned — I immediatel3^ opened a place of wor-
ship and addressed the followers of my beloved
religion.

I found a great deal of an undercurrent of mutter-
ing and grumbling of those under the control of the
priestl3' authority. This in the outset of my meet-
ings was somewhat of a drawback, but still my
labors brought forth a good reward — more so than
I had anticipated on my arrival after learning of the
conflicting religions.

It was at this time that I had put forth my utmost
efforts to present to m^^ followers the teaching of
Jesus in as strong a light as possible. But often cir-
cumstances would tr^mspire that would have a ten-
dency to weaken m}^ ardor somewhat, and cause me

152

I,'.ves of the Apostles— St. John.

to become despondent and discouraged because of
pett3^ persecutions brought upon me b3^ my antag-
onists, who were composed of Hebrew priests and
scribes, and Roman priests also. I found m\^ labors
met with greater success among the poor and lowly
and among women and children, because the women
had more spirituality. This as with Jesus often
created disturbances, because of their desire to
change the belief of the men and bring them to the
light of trutli.

In closing my work here, my followers had been
landed together and strongly intrenched in the power
of knowledge and truth, and were i^iepared to con-
tinue on with the teaching of the Nazarene given by
me, and it was with deep regret that I parted \yith
them and cmi tinned my journey, sjn-eadi ng the light
ol Jesns the Christ* through the darkness of igno-
rance on my way homeward; continuing my l;d)ors
wherever I felt there was any chance lor the seed to
fall on krlilf- soil.

I found however, that in many places there was
an aversion to listening to my teachings, untd it
was ascertained I was endeavoring to tear down no
laws, but to uplift my lellowmen. I found the suc-
cess of my labors was mostly among the poorer
class and common people. I perhajjs would have
had better success in some districts had I drifted
further away from the Jewish religion ; but I felt that

* But llie little church of the poor and lowly could not
maintain itself long against the Roman hierarchy, v,'hich
had the power of goverment— being pled<,a'd to support
every tyrant.

These important revelations of lost history from St. John,
show the first stage of the Roman conr-piracy in building up
a Roman church in opposition to Christianity, and driving
off the favorite apostle of Jesus; and make more conspicuous
the historical impostures of Eusehius and Ireneeus. When
we add the name of Augustine, we complete the trinity of
imposture, unparalleled in audacity and success.

153

Xlvies of the Apostles — St Joha.

the teachings of Jesus could be embodied in the
Jewish rehgion and thus help to uplift them.

After closing 013' labors in Rome and before leaving
the city, I took particular care to look into the work
that had been done by the followers of Christianity.
I found that the real cause of antagonism had been
created by the undermining of priestly power — a
course of thought and reasoning that the priests lelt
was antagonistic to their power over the people, and
this led to the disruption which occurred just previ-
ous to my arrival. Finally returning to Jerusalem, I
found the w^ork there to have made rapid strides
among the people, there seemed to be less of the
desire to cover up the fact of their having embraced
i:he Christian religion. The worship was carried on
more openly, but in consequence of this bringing
■upon themselves greater antagonism and condemna-
tion b\^ the Jews.

Here I labored eamesth', and long after I felt that
my powers had become dcjoleted, retiring at last.
In the closing 3'ears of my life I was compelled to
abandon my labor of love and retire to a life of
seclusion.

Then my labors consisted in teaching onh^ those
immediately about me This I continued until my
force gave out, and this too I was compelled to
abandon.

This closed my work and with this ceased m^^
labors on earth, onlv to be continued from this side
of Hie.

Labors in Smyrna.

In mj' first work in Smyrna (said St. John) I be-
came very much discouraged: I had labored for
some time and seen no result, and felt it would be
almost useless for me to continue m}- labors longer.
This I found afterwards was because of reports that
had been circulated of the persecution of the foi-
ls 4

I>lTes of the Apostles— St. John.

lowers of Primitive Christianity, and because of the
great power the Jewish religion held over the people.

There were very few who were willing to openly
accept my teachings, and it was some time beJore I
felt that there was any degree of success rewarding
iny labors.

I had arrived at the conclusion that I would termi-
nate my labors there and journey on, but that night
a voice came to me, and told me not to leave — that
my labors would be crowned with success.

i continued then with renewed vigor and hope, and
knew that in the end I would be successful.

I had labored about three weeks after this voice
spoke to me, when I was accosted, arrested and
taken before the authorities on charges ot creating a
disturbance among the people.

This was to intimi(^a e me and force me to journey
on, but on the trial I was discharged and immedi-
ately continued my labors with more power and
greater success.

It was here that I felt for the first time that I had
earned the ap|:)cllation that Jesus had given me, tor
I ielt the power stronger than ever, and indeed I
could speak with greater force and more earnestness
because of the strong desire to keep me from com-
ing before the people and iorce me awa^- from the
city. My followers became more earnest in my
teachings and more imbued with that power from
on high.

I found they began to flock to my standard and
became more bold in their acceptance of m\' teaching.

Interviews with St. John, axd his historical

statements.

St. John occupies so high a sphere that his return
to earth is on that account more difficult and to
recall the events of earth life with dates and chrono-
logical arrangement, as terrestrial time is foreign to

155

I,ives of the Apostles— St. Tolrn.

the Spirit world. What I have received from him in
several interviews is arranged in the following
report.

St John sa^'S that vt^hen in Rome he was carried
before the emperor at his own request, that he might
show that he was in no way exciting the people or
creating disturbance, and that he v/as working in
harmony with humanity, and teaching the people
the doctrines of Jesus the Christ.

He said — " My address was delivered in an annex
to the palace, and attended by about three hnndred
prominent people. It was listened to with attention
and respect, and I was able to see that it made a
deep impression on the emperor's mind.

*']n m3'' address I merely recited the main object of
my religion, and gave forth tlie simple teaching of
the Nazarene, blending it as well as I could with the
Hebrew religion, that it might not seem too antag-
onistic or radical.

"After this address, I did hear some dissension and
quibbling against my teaching, from some ot those
w^ho were in attendance, but from the majority' I
received respect and attention and the emperor was
friendh' after this interview.

"The support of the churcli in Rome was chiefly
from the humbler classes and there were more women
and children than men."

As to his Roman laiK)rs, St. John said few of the
higher classes attend the service of the priests.

Tile gospels of Matth.ew, Mark and Luke were
never used in the churches and he did not hear of
them at all.

A number of St. Paul's epistles were in circulation,
and he had a cof)y. — They were similar to the epistles
now current. They did not contain the prediction
of the speedy return of jesus to bring the world to
judg: inent before that generation passed away, nor
the passages decrying women.

When asked if he knew of the Christians hiding in

156

Z/ives of the Apostles— St John.

the catacombs from persecution, he said that itist
before his arrival a body of about 400 Christians
fled to the catacombs from the hostilitj^of the priests,
for about three days. After the^y came out the^' were
not molested. Nothing of the hind occurred while he
was there.

In the church service of the priests there was some-
thing like the Catholic mass of today, and the doc-
trine of Purgatory was taught. The church services
were chiefly ritual. The sermons were but short
addresses teaching the people to obey the priests and
conform to their worship. But the Papacy was not
then established, and they did not speak of any
supreme authorit}' in the bishop of Rome.

The missionary' service of St. John at Rome, he
states, lasted about a year, at Smyrna three years,
at Jerusalem fifteen or "sixteen. .\t Rome there was
no Christian church or church building ready to
receive him. He had to build up Irom the ground,
and overcome the opposition around him, and he
continued his work, succeeding in establishing an
organized Church. He gave sixteen public discourses
to good audiences — but his chief work was more
private and earnest with his follo\vers. The outside
opposition deterred many from uniting; the priests
endeavoring to draw the people into their own socie-
ties and keep them from him.

In his church services there was an address to the
congregation, singing and prayer, and spiritual pro-
ceeduigs, as described by St. Paul, generally at the
close, when they were moved by the spirits to speak,
to prophecy, to" heal and to give utterance to foreign
languages.

Baptism bv immersion was the custom— the last
supper was regularh- observed in Rome and Sm^^rna.

Extracts wei'e used chiefiy from the genuine por-
tion of St. Paul's Epistles— and from the gospel of
the Hebrews. But the four gospels and Acts of the
Ajiostles were unknown.

157

I/lves of the Apostles— St. John.

The Christians in Rome knew nothing of the graves
of St. Peter and St. Paul, or of any funeral when
they died, attended by friends. Their remains received
no more respect than common convicts. St. John
was visited at Rome by the spirit of St. Paul, and at
the time of the deaths of St. Peter and St. Paul he
felt a mental shock but did not know its source. He
saw the tall and gloomy prison of St. Paul at Rome.

In his service of over fifteen 3'ears at Jerusalem, he
had considerable success, and there were three con-
gregations— but there was a great deal of opposition
and bitter antagonism, as there is now to all new
ideas. There was no actual conflict, but there were
frequent disturbances from the influence of the old
Jewish party.

In the time of St. John's service in Rome, the
Epistles of St. Paul were in circulation, and he thinks
nearl3^ the half of their contents were interpolations.
They had been extensiveh^ circulated before his
arrival. The effect of these Pauline interpolations
was to build up another sect, and produce a conflict
of opinions and an influence hostile to the labors of
-St. John. They were not unanimously accepted, as
many knew they were adulterated. What has been
given from others as to Carabbas he recognizes as
correct. The Roman churches were under the con-
trol of priestly and Jewish teachings. The Roman
priestW teaching was in the main a wide departure
from true Christianitj" but there were a few staunch
adherents to true religion, and a continual contest be-
tween the two parties, so that when he began teach-
ing it was hard for him to make any progress, as
the people were afraid to show an\' interest in one
who was not in harmony with the priests.

Of the apocryphal writings the gospel of the
Hebrews was the leading book, used in the churches,
and was far less corrupted than than the canonical
gospels are, giving a much more correct view of the

teachings of Christ.

158

IrlTca ot th* Ayostlea— St. John.

The Gospel of Peter was not much used then and
'Came in later. It approximated much more to the
doctrines of the Catholic church, asserting power of
the priesthood. There was a book in circulation
called Romanic Gospels, which is not now extant.
It was a compilation from diiferent gospels, chiefly
the gospel of Peter. He heard of the Protevangelion
as being slightly in circulation.

The doctrine of the divinity of Jesus was beginning
to prevail under priesth' influence, rather as an under
-current than openly avowed.

In addition to the leading influence of Carabbas,
he observed one Stephanas, as beino: very active as
a Scribe in the private way, actively cooperating
with Carabbas.

Another injurio^-js influence was that of the bishop
of Rome, who at that time was Cletus, a politic,
intriguing man, addicted to underhand work — never
open and manly — not showing his authority but
acting through his agents. He intrigued against St.
John, and while pretending to favor him opposed
him by his agents.

The bishop of Rome at that time had a leading
influence, but not the power that was afterwards
assumed. The country churches looked up to Rome,
and were guided by its advice, by moral rather than
political power. Cletus was not a man of authorita-
tive bearing, but his successor, Anacletus^ was ex-
tremely ambitious, and overbearing. ' S^^-^ I

The change in the celebration of the nativity from
January 12th to December 25th was effected about
the 3^ear 70, under priestly influence, to fall in with
the Pagan celebration at that time. The priests
claimed that the real date was doubtful, though it
was really well known, and someeven pretended that
December 25th was more correct.

As to the persecutions ot Christians under Nero,
he knew of them onl3^ from tradition. They were
Tery cruel. The victims were made to encounter

159

I,ives of tlie Apostles— St. John.

death, by fighting wild beasts in the Coliseum and
sometimes burned alive, sometimes torn asunder by
horses. The number of victims ^vas believed to
exceed a thousand, The3^ were charged with burn-
ing Rome.

The wonderful stor\' of the martvrdom of Poly-
carp A. D. 166, related by Irena^iis, is entireh^ ficti-
tious,^' according to St. John, and according to Poly-
carp's own statement. St. John stated that Poly-
carp died about the age of 68 and was about 23
years 3'ounger than himself; consequently^ his death
was very nearly at the same time as St John's, near
the end of the first century, under the reign of Domi-
tian, 60 or 70 years before the fabulous martyrdom.

Palestine and Rome.

After the crucifixion St. John and some others
remained in Jerusalem until from the hostility of the

* Evidently Ireugeus was as mendacious as Eusebins. The
date of his birth is not recorded, but as he was made bishop
of Lj'ons A. D. 177 or 180 and held the position till A. D.
202 when he is said to have been executed, he was probably
born not earlier than A. D. 137. Authors vary over forty
years as to the date of his birth. Dupin places it at A. D.
140, but no one gives a date which makes it possible for him
to have known PoWcarp. Nevertheless Chambers' Cyclo-
pedia accepts as historical the statements of Irenasus and
says "he was a scholar Polycarp, throu,i?h whom he may be
regarded as having sat at the feet of St. John the apostle
and evangelist" ! !

It is evident that Irenjeus was profoundly ignorant of
the histor\' of the primitive church, and could have had no
communication with St. John or Polycarp, even if he had
been their cotemporary — for he gave to Jesus a mintstr}'^ of
twenty years ! and said he was fifty 3-ears old at the cruci-
fixion, thus contradicting the canonical gospels. When we
add to these fictions his ridiculous fables about St. John and
Cerinthus, we are full}' authorized to place Irenaeus and
Eusebius, the forger, in the same pillory as criminal accesso-
ries to the Roman imposture.

160

Z^lvea of th« Apostles— St. John.

Jews a Christian named James was arrested and
thrown into prison about twelve years after the
crucifixion. He had no hearing at all— no charge
was presented against him and no trial occurred.
Without any process of law he was beheaded. The
biblical storv that this was St. James (the brother of
St. John) who was beheaded— and that his accuser
was beheaded also because he admired James and
became a convert, is pronounced by St. John and St.
James a baseless fiction.

St. James who lived to A. D. 64, in bold and fear-
less expression, has told his own story.

Four days after this beheading of James, St. John
fearing for his own safety, left Jerusalem and went
into Galilee, spending much time at Bethsaida. and
travelled through Palestine north and south of Jeru-
salem and even into Assyria and Phrygia. Of
places in Palestine in which he labored, he mentioned
•eighteen which are named in the Synopsis.

About 33 years were spent in this missionary work,
before gc^ing to Rome, travelling over much country,
but not meeting much success, because the people
were averse to anything new deviating much from
their old religion. His ojjposition was from the
Jews, as the Roman church had not extended into
Palestine.

The opposition was not very violent; though often
threatened he never !elt there was any great danger.
His policy as to Jewish religion was to introduce
Christianity to them gradually, rather than in
opposition "to their religion, thus gently leading them
to the light.

He spent one year in rest at the isle of Patmos,
and then returned to Jerusalem where he spent the
last nine or ten years of his life, seeking quiet and
rest, performing onlj- about three years of active
service, as his power declined in the last ten years
of his life.

161

Irlvee of the Apostles— St. lolin.

He went to Patmos for retirement and quiet. It.
was a small and rather barren island of about IS
miles in diameter inhabited chiefly hj the people who-
worked in the extensive quarries.

When Jerusalem was destroyed, St. John was in
Galilee, knowing nothing of the war but by current
reports. He still continued his ministerial work
though not successfully then.

His visit to Rome was about twenty years after the'
death of St. Paul, when Domitian was emperor and
Cletus w^as bishop. [In the first edition of this work
the date was made about ten years too early partly
from haste on my part, but chieflA' from incomplete
statements or omissions by St. John — his chronolog-
ical mem or \' being quite inaccurate, and my own
extremeh' deficient in history- ]

The report to Tiberius from Pilate concerning-
Jesus he pronounces fictitious. As to the visits of
Hafed to Jerusalem and of Jesus to Persia, he sa^'s he
heard of it but never heard Jesus speak of either, for
he was extremeh^ reserved as to speaking of persons
and places he had seen. As to his visit to India he
once heard him refer to it casually. If he ever referred
to Egypt it was but a casual reference.

His mission at Rome did not bring him into any
communication with Plutarch or either of the Plinys:
OT Tacitus. It brought him into contact with the
discords in the church. He found the priests under
the guidance of Carabbas grasping for power, in-
troducing perversions of Christianifj^, and keeping
up an active conflict with those who adhered to prim-
itive Christianit3^ w^hom they anno\'ed in many
ways, being supported in this b3^ the authorities —
having them throv/n into prison under false charges,
and even suggesting that their God if tliej' were
right ought to be able to protect them in the conflict.
The true Christianity^ was quite obnoxious to the
authorities, but the religion of the priests was made
acceptable to the Roman authorities, as their doctrine

lb2

'Lives of the Apostles— St. Jolm.

embraced in the Pauline forgeries was that the
parties in power should be strictly obeyed as the
representatives of divine authority. A few Epistles
ascribed to St. Paul were in circulation, but there
were very few manuscripts connected with the
church. As to the ,c:ospel writings oF Matthew,
Mark and Luke, he did not obtain any copies of any
fragments from them or learn from conflicting
reports anything definite and authentic to show
that any of their writings were really in circulation.
But there were some writings of the Primitive Chris-
tians, none of which have been preserved. He never
had copies of the Matthew, Mark and Luke gos}3els.
His own gospel was written at intervals in the com-
mon Aramaic language, as he felt the inspiration;
but a small portion was written in Greek. He sup-
posed the other were written in Aramaic also.

Statements from Polycarp.
Concerning- St. John and Christian conHicts.

At an interview in January '94 St. Paul gave his views
of the Council of Nice, and the spirit of Abraham
appeared at a distance showing his name and bring-
ing a scene in Egypt, showing the great Alexandrian:
library destroyed by lire, intimating that it held
important matter concerning himself Then came
Polycarp— thus described.— Mrs. Buchanan speaking:

The reader will observe that Mrs. B.in speaking for
Polycarp and expressing his ideas, speaks in the first
person as his mouthpiece and also speaks independ-
ently.

"Now I see another spirit nearer to our environ-
ment, but not close by, and this spirit is not closely
attracted to earth. He has passed on, seeking other
worlds.

"He comes in response to 3^our strong desire to
hear from him. Yet he does not feel that he can add

163

I>lTe8 of the Apostles — St. John.

strength to the testimony you have received from
others.

"He has an intelligent face, a very clear eye, is of
good height and well proportioned and wears a
beard. He has on a black gown or robe — does not
seem to be priestly, but rather scholarly in appear-
ance. This is Polycarp.

"His knowledge of the apostles was confined pi'in-
cipally to contact with St. John and his friends, at
different times, but not in sustained intercourse with
them.

(Q. Did he know of their miracles?)

"Yes both by report and in some instances by
observation.

"On several occasions he was a witness to marvel-
ous cures affected by John, among the afflicted and
sick. One which impressed him most strongly was
the almost instantaneous cure of a man who had
been isolated for years because of his leprous condi-
tion. It was a man rather advanced m years,
named Simon, who had been shunned by all but an
aged sister, who cared ior his wants.

"John had long known of his case, but had not
sought to deal with it until one da\' at early morn,
while preaching to a small gathering a strong power
came upon him and a bright light settled over him
which all could see. This seemed to go before him,
and John followed it to the hut of the leper, which
he entered. The people whom he had been instruct-
ing were so amazed and affected by this scene and
the appearance of John, tliat they followed him and
stood without the door while he enteied the hut.

"John under the influence of this strange light
approached Simon, who had not arisen from his bed,
and made a few passes over his bod3^ He then took
hold of his hand, and repeated a few^ words of prayer
in an unknown tongue, after which he made a few
more downward passes over the body of Simon, and
then telling him to arise and bathe the entire body

164

I>1t9S of the Apostles— St. Jobn.

and don fresh clothing, he took his departure, declar-
ing that the man was healed. This proved to be true,
for all signs of leprosy and of infirmity disappeared
from Simon, who lived to be very old, and never tired
of sounding the praise of John as a worker of
miracles.

''Similar cures to this were worked by John in his
ministrations, which were matters of common report,
throughout the country. I was present as a witness
of the cure of the leper.

"John would occasionally be taken possession of by
some intelligent power, speaking in an unknown
tongue, when he exhibited marvelous strength,
although personally he was of comparatively delicate
phj'sique and constitution.

( 0. Were you ever in danger of martyrdom ? )
"Yes I passed through many experiences of persecu-
tion, at the hands of our enemies. I have been
reviled and had stones cast at me, in passing to and
fro upon my work. Once my house was assailed and
the door beaten in, but I appeared before the mob,
who were surprised at my daring, and whom I
reasoned with until the excitement became allayed.
Although occasionally threatened and annoyed by
these persecutions, I never suffered serious harm, and
as time passed, m3' surroundings became more quiet,
so that I could come and go without molestation.
( 0. Where was this mob ?)
"At Jerusalem.
(Q. Where did you labor?)

"At various places — Rome, Jerusalem and interve-
ning places.

Polj^carp was not personally acquainted with any
other apostles, but familiar with their works and
professions. In Rome he experienced periods of
opposition and threatened violence from the minions
of the authorities, but never suffered real injury at
their hands. He was embarrassed and harrassed by
these disturbances, and thus prevented from accomp-

165

Lives of the Apostles— St. Jolia.

lishing the full amount of historical and other work,
which was Jragmentary.

He seems to have lived to 68, — not aged but well
preserved, and died suddenh' but not b^-- violence.

He was aware of Carahbas and his machinations,
which he opposed, and that was the cause of the
persecutions that assailed him. Others resisted them.
One was Laconium, whom Polycarp knew very well
— a vigorous sensible wan, who actively- opposed the
doings of the church in changing the gospels, for he
stoutly maintained that in their originality and
purity the3^ were strong enough in statement and
testimony to support the works of Jesus and his
followers without alteration or addition.

Laconium was pursued irom the city, and so har-
rassed by his enemies that he hid away in the moun-
tains and lived the life of a recluse for a few years
and soon passed out of life.

The contest between the fathers of the church and
the primitive Christians who desired to maintain the
gospel records in all their simplicity of statement,
originated on the part of the priesthood who desired
to hold that Jesus was the only begotten son of God,
divinely commissioned to save the world from sin,
and that he alone could do this by coming to earth
to bring on himself a body of flesh which should be
crucified in order that his blood should have power
to cleanse from sin all who believed in him, as the
son of God. This was the first question between the
opposing parties.

The contest developed a greater force b3^ the priest-
hood going still further and maintaining that as the
Father and Son were of one flesh, the Son heir to the
Fathers estate, so Christ as the veritable son of God
and heir to his estate, was in reality God himself,
possessed of all the power to pardon or to save, to
build up or to destroy, of the supreme Being, and
that this his authority being invested in the church,
the priesthood had the right to grant absolution

166

Irives of the Apostles— St. John.

from sin, and its consequences, or to curse and to*
relegate to eternal woe those over whom it had
reh'gious authority'.

To make their claims more valid the priesthood
among themselves declared it necessar3^ to alter and
revise the gospels, to make the records of Jesus and
his works appear more miraculous and astonishing
than the simple statements of the evangelists showed
them to be. This was the cause and motive of the
open and secret conflict between the church and the
early Christians, who were anxious to have the
truth sustained b}^ its own record, and not by any
false claims or pretensions. Nothing was preserved
in reference to this conflict.

Here the spirit power faded away and the inter-
view ended.— As Mrs. B. conveyed the information
from Polvcarp the language sometimes presents him
speaking in the first person and then simply giving
his info^-mation, which freqentlv occurred in her com-
munications, her spirit becoming almost identified
w^ith her informant.

PoLYCARP, the bishop of Smyrna and disciple of
St. John was a most estimable character. He left
several historical writings (not epistles) which would
be of great value as a link of connection with primi-
tive Christianity, but as they did not embody the
fraudulent claims of the church, they have all been
destroyed, and only the fictitious Epistola ad Philip-
enses has been preserved.

That most unreliable writer Eusebius, (the greatest
liar of his time) says that Polycarp visited Rome
when Anicetus was bishop there (157-168) which
was 60 or 70 j-ears after his death, and had a con-
ference with him concerning the celebration of Easter.
•* His mart^'rdom (says Chambers' Cj^clopedia) which
is related at great length and in a touching manner
by Eusebius, took place probably in A. D. 166, during
the persecution under the emperor Marcus Aurelius
and Lucius Yerus." These fictions are very impu>

167

Zflvea of the Apostles— St. John.

dent frauds, but no worse than St. Augustine's story
of preaching to people without heads in Africa.
Eusebius' story of the conduct of Polycarp when he
was burnt alive is so circumstantial as to have been
recognized as history by writers who are not very
carelul.

St. John, St. Matthew and Polycarp himself deny
all these fictions, located in the second century and
inlorm me that he died about the age of 68 in the
first centur^^

I gave Polycarp a psychometric examination with
the following result from one of the best psychome-
ters among my friends.

''This is a religious character, mild and even-
tempered, with a great deal of reverence for what he
believed. He was very sincere, honest and even-
tempered — he means all he sa\'s.

He was amanof good intellect mellowed and soft-
ened by a fine spiritual influence. He had very high
aspirations and was highly inspired with lofty spirit
influences — an unusual character — above the men of
his time. He believed in Jesus — that softened and
elevated all his sentiments. He did not believe the
doctrines of the Roman church, but reverenced Jesus
above other men — did not receive him as a God of
miraculous birth or believe in transubstantiation.

He looked on the people with a large compassion
and yearning to help. He lived near the origin of
Christianity.

( Q. What Apostle was he nearest to, or most
associated with ?) I get the name of John.

(Q. Did he have any harsh treatment or persecu-
tion?

He had a commanding spiritual influence and a
mob would be awed in his presence.

(Q. Was he martyred or did he die a natural
death.) He died a natural death, very old.

168

Irivca of the Apostles— St. John and Christ.

Personal description of Christ.

The personal description of Jesus which was hastily
overlooked in giving his life (having been long
troubled with a delective memory") was recalled by
the statement of St. John in relerence to Lentulus,
w^hich is here subjoined.

The description of Christ given b\^ Publius Lentu-
lus, is regarded by St. John as genuine, though its
language may not be well preserved. He afhnns
that Lentulus was in ofHce before Pilate, and that
the title of President ol judeawas not inapi)ropriate,
as he was a presiding officer of the governing body
like our President of the Senate.*

Li an interview with Josephus in 1894 he said that
Judea in the time of Jesus had a ])ro\incial govern-
ment, presided over by an officer elected by the two
bodies called the assembh' and the council.

The chief office was consular. The title of President
was not used.

* No conlidcncc can be given to the correctness of the
langiia^re of this letter as the second century literature of the
church is unreliable, and theexprcssion "terrible" in reprooi
is so incorrect, it is not probable it was used, nor was it true
that his countenance inspired fear as well as love, but the
greater portion of it is appropriate. Chambers' Cyclopedia
gives the following as one of the current forms of the letter
in libraries that preserve it. It is received as genuine by
Catholics, but gcnerallv distrusted by Protestants.

"There has appeared in our time a man of great virtue,
named Christ Jesus, who is said by the people to be a
prophet of truth, whom his disciples call the Son of God.
He raises the dead and heals the sick. He is a man of lotty
stature, graceful mien and veneral Ic countenance, inspiring
in those who look on him both love and fear. His hair falls
around him blown by the wind, and is somewhat curly ceru-
lean and shining; it is parted in the middle after mariner of
the Nazarenes. His forehead is smooth and calm, his face
without wrinkle or blemish, and adorned with a moderate

169

Iilres of the Apostles— St. John and Chtiat.

This government, although largely independent of
IRome, was yet in a measure under its jurisdiction.
The relation to Rome was very much like that of
Canada to England, though its chief officer was not
appointed from Rome but elected by the two bodies
mentioned.

Lentulus was a man of character and positive
energy, highly respected by all classes, and when he
was selected much satisfaction was felt by all. He
■flourished in that office during the height of his
mental powers, and brought great ability and skill
to the council in advising with his associates on
public affairs and people.

He was a man of education — a doctor of laws —
called then a lawgiver. When he was selected ior
office, I think he was between 45 and 50 near 50.
He occupied the position until he felt that his powers
v^ere flagging, w^hen he resigned.

Before his retirement the question of dissolving
this government and placing affairs of State alto-
gether under Roman management was wadely dis-
cussed, and most of those in high places iavored the
idea for they ielt that greater emoluments would be
bestow^ed on them ; and they claimed the weliare of
Judea would be enhanced. — Man^^ small villages and
towns in the district were in need ot attention, and
the authorities even in the council considered that the
whole country would be built up with new energy if
directly under Rome.

degree of color. His nose and month are entirely without
fault; his beard in color like his hair, is abundant and
youthful, not long but forked. His eyes are bright and
changeable in expression. In reproof he is terrible, in admo-
nition gentle. He is kind, blends cheerfulness with gravity;
is never seen to laugh but often to weep. Thus tall in stat-
ure, having graceful hands and limbs, and grave in speech,
he is in an uncommon degree, self-controlled and worthy of
admiration among the sons of men."

170

Zrlvea of »he Apostles— St. John and Christ.

Lentulus regarded Jesus favorably and was favor^.
ably impressed with his personality. I do not know
the exact phraseoloe^3% but knew that he did speak
in complimentary' terms both as to his appearance
and his character, for he distinctly mentioned the
works of Jesus in going about among the suffering
and ministering to their needs in his letter, which
was published at the time.

It is said this letter was sent to Rome, to an indi-
vidual at Court, through whom it became known.
I knew of it. It was called out b^' inquiries sent to
Lentulus concerning Jesus from the Court.

The description given by Lentulus being thus
endorsed by Josej)hus, I called upon Matthew for a
personal desciiption of Jesus, believing him most
competent to give an accurate description. His
description was as follows:

"Jesus was of good height — of fine figure, neither
^pare nor corpulent — of iair complexion, which of
itself was considered remarkable among the people
in that time.

His eyes were of deep dark blue, large and expres-
sive, with rather a soft S3'mpathetic expression, but
when he was fired with indignation they flashed as
with unearthl3^ brilliance.

His hands and feet were small and well shaped —
his limbs rounded and as smooth as a child's.

The hair and beard matched in color, which was a
rich brown, tinged with a reddish golden light, diflli-
cult to describe. Both were abundant and inclined
to curl at the ends. His hair was parted in the
middle, falling loosely to each side down the neck.

He was one whose personal appearance among the
dark skinned people of his race v/ould command
attention. He was as beautiful as a woman, and
possessed of fine. manners, which were ver\' captivat-
ing to his friends, especialh' among the women.

171

Iflves of the Apostles— St. John and Christ.

After describing him I feel that words fail to do
him justice. He was one to have been seen in order
to have the full force of his beautj' and his personal
atmosphere.

He was very magnetic by nature and had the
power independent of his spirit guides to reach and
influence many lives, even when the\' were not in his
presence and it was this personal magnetism which
the priests recognized, that caused them to persecute
him, more tlian his claims ol superior spiritual
power, ior the\^ feared that it would eventuallv so
influence the country that he would be raised to a
high position.

In the spirit world he does not greath' differ in
appearance from \vhat he was on earth, onh^ that
his being is illuminated by an interior light \vhich
causes his countenance and form to shine with great
beauty."

Cornelia's Description.

As Cornelia, the unsurpassed psych ometer has
been an guardian angel in this investigation, I might
quote one of her beautilul descriptions ol Jesus before
she left this life, but I prefer, as more decisive, to
give her description after five years residence in that
world where all the mists are cleared awa^' from
pure souls. Her description now difiers only in
being more concise and emphatic than any thing
she said in this life, when she appreciated him and
his Apostles so justly.

Description of Jesus Christ by Cornelia H.
Buchanan. — ''Your small emerald picture is a most
excellent likeness. — I could not describe him any
better. His character is something magnificent and
grand beyond the conception oi human minds. The
world today, on the earthplane is so lull of dis-
honesty, deceit, selfishness and degradation that it
would be well nigh impossible for the human mind in
earth life to comprehend entirely a character so noble.

172

I,ives of the Apostles— St. John and Christ.

Full of perfect manhood, overflowing with love,
peace and cheerfulness, his only regret being that he
could not in earthllfe teach more of earth's children.
It is a character sublime in its charities, grand in its
hope for humanity and still reaching out with aspir-
ation for the uplifting power and spiritual growth
of the soul— a character which retains nothing that
is selfish and comprehends all the trials and suffer-
ings of humanity, and makes great allowances there-
for. A character whose soul swells in love for the
fallen, who sympathizes with the sorrowing and
brings consolation through spirit power to those in
sickness and grief— a character that to me is beyond
description.

1 do not know that he occupies any distinct field,
for we hear of him in different spheres.

We often feel his magnetic influence, but he does
not come into contact with earth spheres— does not
perform individual healing, except as a magnetic
current might be formed by which a powerful mag-
netism might be thrown to earth. He does not con-
trol individuals on earth."

While this expresses truly the relations of Christ
to earth life, it does not forbid our relation to hnn,
when we send forth our soul power. Cornelia herself
often realized feeHngly the influence of Christ; and in
little groups trained" in Psychometry I always find
that Christ and the Apostles can be realized and felt,
with a happv influence. They have alas, but very
little influence on mortals in this life, even though
thev may profess or claim some relation to him. But
when they leave external thoughts and open the soul
to sympathy with heaven, they approach the apos-
tolic sphere'in proportion to their spirituality, sym-
pathy and love, and may maintain such a relation,
or cast it aside as a momentary ianc3\

There are vast numbers who can reach this sym-
pathetic perception compared to the few who can
incorporate it in their lives, while every social con-

173

Irlvea of the Apostles — St. John and Christ.

diti on is adverse, il®"" Society must be reorganized
and relieved from competition, before the Christ
spirit can have much influence.

The words Jesus and Christ are used in this vol-
ume interchangeably, not as separable into two
personalities. The word Christ has an adjective
meaning, corresponding to anointed or inspired. The
Apostles say "Jesus the Christ", as we sa^' Hahne-
mann the Doctor or Alexander the Great. This does
not signifj^ that Alexander is one being and Great
another person. The word Christ does not imply
another person distinct from Jesus. There is no such
individual kilOwn. The Christ character was innate
in Jesus, wherein he differs widely from most
mediums, and continues as the essence of his being in
the spirit world, in which he is not a common man,
but more illustrious than on earth. Christians may
well object to making Jesus a mere medium. His
inspiration was divine, and though man has fallen
away from God into the darkness and ignorance of
selfish life, it is his duty to aspire to the same inspira-
tion as that of Jesus, and in proportion as he does,
the Kingdom of Heaven will be restored and all
earthh^ miserj'- ended. He encouraged this aspira-
tion b}' the kmd assurance that his followers might
do greater things than he did, and St. John's cure of
the leper equalled the work of his master.

In sa3'ing that his inspiration was divine I do not
mean that his work was solely the result of that
divine inspiration which was a part of his nature,
for I am sure that he bad powerlul spiritual aid
from an ancient Arabian spirit and others, and he
had no difficulty in calling in Moses and Elias. He
was continually conscious of the flood of spiritual
power poured in upon him ; and his disciples also
received their sliare of such power in his presence
and after his departure.

174

Ifives of the Apostles— St. James

LIFE OF ST. JAMES
Of Galilee.

The biblical story of St. James is as fictitious as
usual. The onh' information it gives is as lollows:

"James being condemned to death, showed such
an intrepidity of spirit and constancy' of mind that
his very accuser was struck with admiration and
became a convert to Christianity. This transition
so enraged the people in power that they condemned
him likewise to death, when James the Apostle, and
his penitent accuser were both beheaded on the same
day and with the same sword. These events took
place in the year of Christ: 44."

This was twent\' years bet ore the death of St.
James and is pronounced by him entirely false.
Chambers' Cycl. says: "There is an incredible
legend oi his having planted the gospel in Spain, and
he is the patron saint of that country."

Before giving my attention to the scriptural and
historical questions (1880—81) I made m\'self ac-
cj[uainted with the apostles pS3'chometricall3^ when I
was entirelv unacquainted with their histor}--, and I
find no great error in the descriptions then given,
which satisfied me as to their merits.

The following description given b_v Cornelia seems
substantially correct and it shows that all ancient
characters are accessible to modern knowledge. We
had nothing but his name to lead the investigation
and the psychometer did not even know that.

"This brings a wonderful perception and intuition,
far seeing, looking into the soul of things — I see him
— he was religious, but his mind took a practical
turn. He did not have as much real love as Andrew,

175

'Lives of the Apostles— St. James.

br.t had principle and would fight for its establish-
ment if necessary, I think this is one of the Apostles.
He was very zealous and rather aggressive, forcing^
his sj'stem on the people. He was lorcible in manner
— an eloquent effectiAX speaker, quite emphatic. He
assimilated in character to Matthew; but was dis-
tinctly individual.

" He was very industrious. Before his apostleship
he was in the humble v^^alks of life, bu3ang and sel-
ling or bartering — his business was connected witb
agriculture.

" He had a rough time, being rather dogmatic and
pushing ahead like a steamboat. He was enthusi-
astic and warm in debate.

"He believed in the miracles of Jesus and in his
divinity of inspiration unreservedh'. He was very
fond of John. He is more interested in human pro-
gression than any. He knows what 3^011 are doing
and survej^s all. He gives his approval to bands in
the spirit world for projDagating the truth. He
could strengthen 3'ou. He is a great harmonizer.

"He would fight his wa\' through to accomplish
his purposes like Gen. Jackson. John had more per-
suasion and gentle power. He was forcible and
drove by his w^ill power.

"He did enough to lose his life. I think he did lose
it, for he was fearless and became a sacrifice. I don't
think he was burned — he was pierced — it was not a
slow death."

This statement of his mode of death is very remark-
able. The onh' pretended historical record was that
he was beheaded. St. James now confirms the report
of Cornelia in 1880 which I had thought might be an
error.

The psychometric description of St. James b}- Airs.
E. S. Buchanan abovit a 3^ear ago, when she was in a
Ycry tranquil mood gives another good portrait, as
follows:

176

Ifives of the Apostles— St. Jasaie».

*'Tliis reminds me of John and Joseph. It is a
spirit— one at the dawn of Christianity— the early
morning— a man who had a rugged life climbing up
liill constantly— beset with the cares and sorrows of
life— patientl\' devoted to the cause he espoused and
w^ould sacrifice anything, even life, if neccvssary for his
principles.

"He was not a man of great education but of great
ability and perseverance— great spirituality and rev-
-erence- not addicted to display or verbosity but
reserved and dignified.

(How did he regard Jesus?) "He was friendly to
Jesus and his cause— looked upon him as a great
leader, with a feeling of reverence.

"He had a character and mind of his own, to criti-
cisc what he saw— he was a close observer. He was
not very social though his work took him among
the people. He would be a good manager and a
leader rather than a follower. He was a forci-
ble speaker, positive in his views, though of a mild
manner.

"He was not appreciated to his full value. He did
not affiliate with all, but had many admirers and
warm friends. He had much opposition— enemies
•who would like to have him put out of the way to
^et rid of him.

"I see him as he was shortly after the crucifixion-
I see him on the mountain side, preaching to the peo-
ple below, talking earnestly. Then I see him when
lie has fled to the mountains, undergoing privation.

"He did not travel as much as the others— only in
Judea."

This statement corresponds with his history and is
<:onfirmed by St. James, saying that he fled at one
time into a barren country among the mountains,
and was at one time preaching from the mountain
side with three other mountains in view.

177

I«lTes of the Apostles— St. James.

Personal Narrative of St. James.

My first recollection of Jesus takes me back to my
early childhood. My father as 3^ou know was called
Joseph the just, meaning that he was a man of deep
principles, honorable in all his dealings as w^ell as a
strict follower of the Mosaic law.

This meant a great deal among the Jewish people.
Mj^ earl}^ education consisted in the stud\^ of the old
books of the Testament. That time I gave to this
and also to the studj^ of the Mosaic law, and a book
called the Habrosch, a book written b\' the Jewish
scribes, constituted my education. It was in relation
to the higher Mosaic law and general government
and forms of priests and duties of those in office.

My first recollection of coming into contact with
the Christian religion was when the report reached
our Galilean home of the w^ork of John the Baptist
and the interest he was awakening. Hearing so-
much of him I journe^'cd to theriver Jordan, and was
there baptized and embraced the Christian religion.
This was after meeting Jesus.

Being impressed with the grandeur and correct-
ness ol his work, I gathered together a small band of
disciples of my own people and returned again to my
own home.

You may well understand the general reception
that w^as given us on our arrival, when it became
known that wehad wandered from the faith.

I endeavored to keep those about me in my home,
who were of my native village but with no degree of
success. Finall3' I concluded to go forth into the
M^orld and teach m}- new^ religion.

I endeavored to persuade those who had returned
with me from the river Jordan to go forth with me,
but this I was unable to accomplish. Therefore I
started forth alone.

It was only a short time after this that the antag-
onism became so strong in the little Galilean village

178

Uvea of the Apostles— St. Jamea.

(called then by the name Beth-Keniel,) that those
who remained there that had embraced the Christian
religion were compelled to leave.

Journeying forth. I found my way to Jerusalem,
there I joined with others in working to find a
stronger foothold for our new light, and to place
these beacon lights of truth firmly on the pathway of
those plodding along the road oi life.

I continued this labor personally unmolested until
I believe about the year 40. Then because I had
dared to preach on the steps of the temple in viola-
tion of an order forcing me to desist I was seized and
was about to be publicly scourged when some of the
wiser leaders interlered, and I was permitted to go
free, but was instructed to testify no more on the
steps of the temple, or within the city.

This I refused to do, but nevertheless was allowed
to go free ; but the admonition was again given to
cease my work in Jerusalem.

Several times after this I was taken into the court
and charges preferred against me, of blasphemy, of
violating the order, in addressing the people, and
also at one time of speaking menacingly toward the
government, and attempting to incite riot. These
charges were baseless, but served to show the perse-
cution constantly being heayjed on my head.

I managed to continue my work along in this way,
until in the year 60, according to my recollection I
was taken before the Sanhedrim and then was con-
demned to be stoned.

I was taken out near the gates of the city, and
after I had been struck several times and the3' were
preparing for a general onslaught, one of the high
priests interfered and said that because of the love of
the people forme and their respect, it would be better
to allow me to go, than to put me to death.

So, bleeding and wounded, sore in heart and body,
mj^ iriends carried me back into the city.

It was nearly four months alter this before I could

179

I/lves of the Apostles— St. James.

resume my work, but it seemed to me that I could tiot
give up, because of the lo^'alt}^ and love I held for the
people and they for me ; and as long as I felt I had
the love of the people in relieving the world from
some of its wretchedness, I could not do otherwise
than go on. So I continued ni}^ labors, not without
persecution, until in 64. when one Hanan, a Jew,
w^ho had onl3^ a short time before been appointed a
high priest — a son of Agrippa, in the absence of his
father, took on himself the power to order me
arrested and he so \torked upon the excitable feelings
of the court (the Sanhedrim) that they condemned me
to be stoned to death.

Again I was taken out of the gates of the city, and
the stoning had begun, and 1 felt then that I could do
naught but kneel in prayer and ask the Father to for-
give them — the3' know not what the}- do.

When some heard me praying they told others and
immediately the stoning ceased, and I was ordered to
be taken back to the temple that from the pinnacle
I could there call on my God where more people
would be witnesses ot it.

As we started into the gates of the city Hanan, the
high priest met us and ordered that the stoning go
on. Once more I was set upon and feeling my
strength leaving. I again knelt in pra3'er and as I
was calling for the aid of the Father, was thrust
through the neck with a sword.

The statement that I was put to death without
trial is the interior truth, for there was no trial, and
the order of execution was the act of Hanan.

Agrippa, whose son was Hanan, died afterwards,
but he was still in power at my death. This is as
near as I can give the truth from my earliest recollec-
tion to m3' death.

At the time ot my death St. John was at Engan-
nim.

180

Irlyes of tlie Apostles— St. James.

Miscellaneous Statements in Interviews.

St. James was about 25 years of age when he went
to Jerusalem, conseqnenth^ 28 at crucifixion. He
toiled long and faithlulU", until his execution under
Agrippa the second, A. D. 64, before the Roman war
begun.

The story of his execution under Agrippa the first,
A. D. 44, is an historical error based on the fact that
a Christian named James was executed then. He was
not called St. James nor was he a person of much
prominence.

St. James was acquainted with the martyrdom ot
St. Stephen of whom he says that Stephen was much
like himself, and brought himself into trouble by his
forcible language and bold expression of truth.

St. James witnessed many miracles from Jesus
beside turning water into wine. He mentions as one
not reported, that when they were in the suburbs of
Jerusalem and the disciples were gathered by the
roadside speaking of the power of the faith and hope,
Jesus spoke explaining the spirit that pervaded all
things and even permeated his wooden staff" in his
hand, to show this infinite pervading power, he laid
the staff on the ground and caused the power to raise
it up to reach his hand, saying God's power con-
trolled all things and could raise his staff", as it did to
the astonishment and wonder of all.

He regarded this as the power of the Deity, who is
spirit, over spirit substance in all things animate or
inanimate, working through subordinate agencies.
The extreme spiritual development of Jesus gave him
access to a far higher sphere in the divine realm than
other mortals.

The labors ol St. James in Jerusalem for thirty-four
years, like the labors of St. John in Palestine for an
equal time were hard and laborious, but not satisfac-
tory. His teaching was hailed with ridicule and
«com, as a blasphemous attempt to upset established

181

Xfires of the Apostles— St. Jamea.

religion, and build up a new religion for the Gentiles,
which also had Gentile antagonism.

It was a constant battle against ignorance and
superstition, and their lack of knowledge of what he
desired to teach them.

He labored for years to make a few converts, but
from the pressure brought to bear on them they
would sometimes return again to the Jewish religion.
His great struggle was to present Christianity to the
Jews in such a light that thej^ could see that the
brotherhood of Christianit}' received into fellowship
Jews and Gentiles, the circumcised and the uncircum-
cised

The Old Testament he recognized merely as a
matter of history, the ceremonies and sacrifices of
animals to God he could not accept, but taught to
offer up the soul to God in gratitude that we might
receive a baptism of the divine spirit of love, truth
and wisdom — a spirit of love to mortals that he
endeavored to teach. He taught that riches could
not cover sin and that poverty did not bar any one
from equality with the wealth3''. His small band of
followers maintained among tli^emselves the friend-
ship and co-operation which their religion demanded.
He estimates the number of earnest Christians at
about 800 in his time. They were accustomed to
have their meetings disturbed by the Jewish opposi-
tion and controversy.

The disciples were not in constant attendance upon
Jesus but a great part of their time, and Luke and
Mark were often with them.

Luke, he sa3's, had great healing power and was a
great artist. The onW picture of Luke's that he ever
saw was a picture of a part of Jerusalem. Of his pic-
tui*e of Jesus he knew bj' report but never saw it.

Of Buddha he had not much knowledge, but knew
he was of the class working for the betterment of
humanit3^ St. Jude he said was more acquainted
with the sphere ol Buddha.

182

Iflves of the Apostles— St. Tame*.

I inquired as to the teaching of Jesus in reference-
to intemperance and learned that he gave his influ-
ence to inculcating that universal love which would
overcome all evils and wrong doing in human life
instead attacking particular errors or crimes.

Hedid not regard a moderate use of wine as wrong
and we know he produced wine at the marriage
supper but they state that it was not of an intoxi-
cating quality, though it tasted as wine,

"I remember [said James] one occasion when he
spoke against intemperance directly. This was when
he was addresssing his disciples in Jerusalem. He
spoke of the intemperance in the city and warned his
disciples against indulging in too much wine. He
said, however, that when you were chilled from
exposure a^ou may take a little wine for the stom-
ach's sake and warmth. In his address to the peo-
ple he spoke of temperance also in diet.

He believed in absolute freedom in every respect
and was opposed to all slaver}-, but did not specially
discuss the question of slavery. His method was to-
promote the good rather than to attack the evil — to-
rise above it to a higher spiritual state. (In this
respect his m* thod contrasted with that ofthe church
which generally neglects the culture of love and
assails what it objects to with denunciation and
punishment, often unjust.)

The home of St. James is in the ninth sphere, yet
such is his spiritual energy that he comes to express
his thoughts with vigor and ease. It is a very beau-
tiful floral land and his home is embowered in flowers
of almost ever}' description. The interior walls are
like white cr3'stalline onyx.

183

T/ives of the Apostles— St. Jade.

ST. JUDE, THE SON OF JOSEPH.
His statement.

"In my early life I received almost identically the
same instruction or education as John, although I
believe I acquired a greater knowledge of Greek in
my early life than he. But the onh' two languages I
knew were the Aramaic and Greek.

In ni3^ earlier years I was not counted, nor was I
one of the apostles. I was unwilling to accept the
teachings of Christianity. It was not till a few
months before the crucifixion that I became con-
vinced of the power of true Christianity, and under-
■stood better its principles.

When I first heard the teaching of Jesus, I was im-
pressed with the idea that he was laboring under a
■delusion, because of his meekness and gentleness of
spirit, that his mind had became weakened as well
as deluded.

Then I thought as he began to congregate more of
the people about him that probably there was some
unseen force or power which carried him on ; but for
the miracles he performed I could not account.

It seemed strange to me that a man onh^ as I
supposed ordinarily endowed with nature's gifts
<;ould perform the works which he did.

(Q. Were you not with him in his early life?)

Yes, but we did not notice an3^thing particular to
lead us to anticipate such a future lor him.

(Q. Was he not remarkable in the temple at
twelve?)

Yes, and in early youth I recollect he would leave
the rest of the family, sit down by himself lost in
thought, and sit for hours in the same position,

184

I,ives of the Apostles— St. Jude.

thinking — And he loved to roam about alone. He
did not care to engage in the plays of children. He
seemed to be old for his years. In iact his whole
boyhood was puzzling. We could not understand
his nature.

Some days he would seem to be filled with the
fires that burned and thrilled him through and
through — again passive and sad, and again lost in
meditation.

(Q. Do you recollect how long he was in Egypt as
an infant?)

I do not recollect. Passing on to my later youth,
I was often taunted with the fact that Je-us had
overthrown the Jewish religion, and was in some
respects an outcast among the Jews.

It was some years before I began to realize the
force and power of the Christian religion, and then
it came to me so suddenh' without warning. I could
not help but see its power.

This occurred at one time when I had journeyed to
Jerusalem and there heard Jesus address a multitude.
I saw man}' who were sick and lame cured of their
ailments, and I heard their voices praising God for
his goodness; and then such a discourse as never
fell from the lips of mortals, from the lips of Jesus,
beseeching th j people to live lives of purit}', love and
righteousness, as brothers and sisters — condemning
jealousies and wickedness in various forms, and ask-
ing them to send their supplications for strength and
guidance and forgiveness to the divine father.

Then I realized the wonderful power of the Chris-
tian religion. From that time forth I began to study
it, ponder over it ; and the more I thought, the more
I heard, the deeper was I convinced that it was
indeed a truth and worth\' of acceptance.

Then I joined the band of workers and worked
with them in Jerusalem, for four or five months
before the crucifixion. I was with Jesus and his
disciples in the visit to the garden of Gethsemane.

185

IrlTCS of the Apostles— St. Jade.

We journeyed in the outskirts of Jerusalem, labor-
ing among the people there. I did not feel competent
i:o go forth and labor to any great extent in the
'field, because I felt the lack of knowledge and
-experience.

I was older than Jesus by three years, but younger
in faith. The more I came in contact with the
^Christian religion, the more I saw the need of more
force, more power being put in the religion for uplift-
ing the moral standard of Christianitj'.

The religion as it was entering, as it did, all classes
of people, necessarily gathered in its dragnet a great
man^^ who, though the\' believed in Christianity,
were not people sufhcienth' developed morally to be
fitting examples of the cause. It seemed to me this
light of the world needed to have the spots removed
from its reflector to give a clearer light. Then the
desire sprang up in me to denounce all immorality in
the ranks of Christians as well as outside, and this
I did in no uncertain tone with no uncertain mean-
ing, for to me Christianit\^ could not go hand in
hand with licentiousness or immorality.

There were those who had taken up with Christi-
anity, who were preaching against the Jews and
against the Gentiles, and who were worse than
either; and it seemed to me the time had come to
strike the scales from their eyes, that they might see
the precipice on which they stood — tht depth ot the
ab\^ss into which the\^ had fallen, which was meas-
urable onh^ b^^ the height of glory from which
they fell.

This I made my chief work when in earthliie, writ-
ing my manuscript with words whose meaning could
not be mistaken; but vtry little has been preserved.

(0. How much would it have jimounted to ?)

It would make fully thirty pages in type of the
size you are writing on. [This was four by eight
inches.]

My writing was done mainly in the year 80 A. D.

186

Urea of the Apostles— St. Jude.

and I lived to the age of 96. [This would have corre-
sponded to A.D. 96 of our chronology which is three
years short of the proper date. Jude therefore was
the last survivor of the Apostles, and died like John
at Jerusalem.]

I was in Bethany a longer period than elsewhere
and I went to a small place Gath-maal, where I went
in great seclusion to write some of my manuscripts.

(Q. Where were you ^vhen Jerusalem was de-
stroyed ? )

I was starting toward Jerusalem from Bethany
and returned to Bethany when I heard of the de-
struction.

(Q. How man}' years were you in Macedonia? )

I recollect about seven years.

(Q. Was Luke with you ?) In the sixth year. The
people were very hard to reach at first. They had a
fear of they knew not what. Their underlying feel-
ings prevented them from even listening. But as
this wore away I obtained better results, but slowly.
I establislied a small church. It did not survive, for
lack of teachers. My work was principally in Pales-
tine. For a short time I was with John in Beth-
saida.

I did not do much healing, would not attempt it,
unless I felt the power verv strong on me. My work
extended through about sixty \^ears— not very
actively — my public work was comparatively small.

I had active antagonism in some parts— in other
parts they were willing to listen —Not many churches
were established, but there were few communities
that did not have a knowledge of the work of Jesus
and his disciples.

There was little opposition from the authorities
because it was my aim chiefly to better the social
condition without especial reference to any religious
class."

187

Z,ives of the Apostles— St. lude.

It seems that St. Jude and St. John were cHieflj
ethical reformers, considciring Christianity chie% an
ethical reformation, which is the truth. And I have
sought to show the irresi stable power of ethical
reformation through the "New Education." But the
worlds ethical impulses have been to weak to wel-
come it or to sympathize with a demonstrated
reformation.

The New Education which is chiefly distinguished
by its ethical character, is what the world needs
more than any thing else.

Christianity is the ideal religion, but Christianity
presented to adults who have been miseducated,
as all mankind have ever been, is but a lonely
stranger knocking at the gate in vain.

The adult mind has its fixed opinions and habits,
and has always been prepared to battle against any
sericwis innovation. Attempts to reform adults have
been signal failures from the first, and never a more
signal failure than when the highest form of religion
was brought to a debased humanit3^ in the first
century.

If when I am gone there shall be intelligence and
virtue enough in the world to introduce "The New
Education," our j^outh will be raised to the level
of the long lost Christianity, and the world may be
saved in a centur\\

I must say to intuitive philanthropists, the only
class to whom I can appeal, that "The New Educa-
tion" demonstrated that such an education was not
only the most periect, but the cheapest ever devised,
showing that pupils can pa}^ all expenses of educa-
tion and subsistence by their own labor, and that
such an education will reiorm junior criminals, will
elevate children above the level of their parents,
qualify all lor self-supiK)rt and introduce the demo-
cratic brotherhood of Christianity. But such au
education is as repugnant and incredible to mankind

188

I,ive3 of the Apostles— St. Jtide.

as Christianity^ itself. Its speediest introduction
would be by taking chiidren away from society ioi*
ten years to a rural institution.

[After four editions were sold, the further publica-
tion of this work was suppressed b}' the theft of the
plates in the care of an irresponsible printer at
Boston. No work on education was ever so highly
complimented by its readers.]

HISTORICAL FICTIONS CONCERNING St. JuDE.

The published accounts of St. Jude are all fictitious,
contradictory and worthless. The biblical record
says "St. Jude, the apostle and martyr, the brother
of James, was commonh' called Thaddeus. Being
sent to Edessa, he wrought many miracles and made
nian3^ converts, which stirring up the resentment of
people in power, lie was crucified, A. D. 72. '

Chambers' Cyc. says: "He is called in the English
bible the brother of James, the translators having
inserted the word brother, and the generally received
opinion is that they are right. But most of the
eminent critical authorities render the words 'Judas
the son of James.' Tlie name Jude occurs but once in
the gospel narrative, in the question put to Christ
(John XIY. 22.) According to tradition he is con-
nected with the founding of the church at Edessa.
The Syrian tradition speaks of his living at Edessa, of
his going to Ass3'ria and being martyred in Phenicia;
while Nicephorus says that he died a natural death
in Edessa. He is commemorated in the Western
church on October 8th."

Smith's Dictionarv of the Bible is very much in the
dark. It thinks that the idea that Jude air^i James
were brothers is refuted by the passage in John say-
ing that "not even his brethren believed in him,"
(which is an interpolation.) It believes that Jude,
Lebbeus and Thaddeus were three names for the same
person, and quotes a statement of Nicephorus that
Jude's wife was named Mary.

189

I^lves of the Apoatles— St. Jude.

Jolmson's Cyclopedia says of Jude: ''It is not
agreed whether he is the same as Judas, the brother
ot the Lord, nor whether he is the author of the
Epistle of Jude, one of the canonical books of the New
Testament. Of his life nothing is known with cer-
tainty. Different traditions mention different places^
in which he is said to have preached and died."

St. Simon and St. Jude are mentioned in "The
Lives of the Saints" with the usual wild inaccuracy
of that legendary collection of Munchausen stories,
saying St. Jude preached first in Mesopotamia, as St.
Simon did in Egypt, and finalh^ they both met in
Persia where they won their crown together."

It is necessary to preserve this literary trash to
show how easily and how largelj^the world has been
imposed on by the Roman church.

St. Jude went to many places, preaching where he
could. He went to Edessa, the ancient capital of
Macedonia, now called Vodena, and preached much
in Macedonia, but had much difficult^' in reaching
the people though earnest and sincere in his work.
He had not as much personal power as other apostles
and the people were strongly opposed to new ideas.
But there were earnest and sincere souls there who
begged the Apostle to help them, and Luke did a
great deal of ^vork in that region.

The most interesting account of Jude, doing him
justice was the pS3'chometric description given by
Cornelia in 1880, as follows;

"There is a good deal of nobility of soul here — it
shows itself in inspiration. This is a man — a splendid
medium. He had a great deal of keen mental ingenu-
ity and knew how to manage people who came to
him for advice. lie had fine magnetic power.

He was a prominent Bible character — was one of
the workers for Jesus, but not as enthusiastic in
expression as some others about him.

He regarded Jesus as superior to an3' other man
whoever lived, and had a sincere devotion to him.

190

IrlTCS of the Apoatlea — St. Jude.

He was intimate with Jesus and had a great deal of
private consultation with him — was fond of meet-
ing him alone and drew inspiration from him. He
knew more of his inner life than any other man.

He was inspirational and by a natural affinity
sought Jesus in private, There was some connection
between them— he was the son of Mary, the mother
of Jesus. (This is inaccurate — he was a step son — the
Mary mentioned here was the first wife of Joseph.) I
think she had five children— one of them was a female
born a twin with him but did not live. (There were
six children altogether.)

He did his work quietly and was not as much per-
secuted as some others — he got along peaceably — had
more orderlj- hearers — I think he was not killed, but
lived to an old age.

He was very religious and prophetic, spmpathized
closely with Jesus and knew where to find him— he
was highly inspired — wrote from inspiration. He
was not ambitious to come before the public, but
operated in private and had much humility- — was not
rich or ambitious.

He was Mary's favorite son. She had more happi-
ness in him than an}- of the rest.

This she endorses now. St. Jude was not crucified
or killed but died at home in Jerusalem after many
years of hard service, coming home to rest. He was
like his brother James in some respects, but never
aspired to greatness or sought notoriety.

Gibbon's History sa^'s that under the reign of Do-
mitian, two'of the grandsons of St. Jude were arrested
on suspicion by Roman authority, as ioUows:

** Among the Christians who were brought before
the tribunal of the Emperor, or as seems more prob-
able before that of the procurator of Judea, two per-
sons are said to have appeared, destinguished by

191

Lives ef the Apostles— St. Jude.

their extraction, which was more noble than that of
the greatest monarchs. These were the grandsons of
St. jude, the Apostle, who himself was the l^rother of
Jesus Christ. Their natural pretensions to the throne
of David might perhaps attract the respect of the
people and excite the jealousy of the governor; but
the meanness of their garb and the simplicity of their
answers soon convinced him that they were neither
desirous or capable of disturbing the peace of the
Roman empire. They frankly confessed their royal
origin, and their near relation to the Messiah ; but
they disclaimed any temporal views and professed
that his kingdom, which they devoutly expected was
purely of a spiritual and angelic nature.

"When they were examined concerning their iortune
and occupation, they showed their hands, hardened
wath daily labor and declared that they derived their
whole subsistence from the cultivation ofa farm near
the village of Cocaba. of the extent of about twenty-
four English acres, and of the value of nine thousand
drachms, or three hundred pounds sterling. The
grandsons of St. Jude were dismissed with compas-
sion and contempt. But although the obscurity of
the house of David might protect them from the sus-
picions ofa tyrant, the present greatness of his own
family alarmed the pusillanimous temper of Domi-
tian.'''.

192

I/lves of the Apostles— St. James of Jerasalem.

ST. JAMES OF JERUSALEM.

THE HALF-BROTHER OF JeSUS.

[Called in the Roman Bible James the Son of Alphcus ]

The biblical account says —

"St. James the less.— This apostle and martyr
was called so to destingiiish him from St. James the
great. He was the son by a first wile of Joseph the
reputed lather of Christ: he was alter the Lord's
ascension elected bishop of Jerusalem ; he wrote his
general epistle to all Christians and converts what-
ever, to suppress a danoerous error then propagating
viz: "that a faith in Christ was alone sufficient for
salvation without good works." Tlie Jews being at
this time greatly enraged that St. Paul had escaped
their fur\' b^- appealing to Rome, determined to
wreak their vengeance on James, who was now 94
years of age: they accordingh^ threw him down, beat
bruised and stoned him, and then dashing out his
brains with a club, such as was used by fullers in
■dressing cloth."

The dashing out of his brains is an error. It is one
•of the worthless stories of Eusebius. He died from
the effect of the beating about five 3'ears before the
<ilestruction of Jerusalem. He was not 94 years of
age, for that would have been three or four years
after the destruction of Jerusalem, He was 17 or 18
years older than Jesus and about 85 at his death.
Calling him James the less was absurd as he occu-
pied a prominent and important position. He was
not like James of Galilee a Boanerges, but was an
admirable teacher of Christianity in close affinity
with Jesus.

193

Xrlrea of the Apostles — St. James of Jerusalem.

His superintending was correctly stated, he super-
intended the evangelizing work in Jerusalem and the
surrounding districts and hencg was called bishop
which means an overseer. It was not a position of
rank, salary and authoritj^ like that of the modern
bishop, but a complimentary title which was very
little used. He directed the work of ministers and
elders in the country around Jerusalem.

The current knowledge of James is stated by
Chambers' Cyc. as follows :

"He appears to have resided like James the Elder
chiefly in Jerusalem. From the glimpses of him
which are obtained in the Acts of the Apostles and
the Epistle to the Galatians, it is clear that he pre-
sided over the mother church of Jerusalem. Accord-
ing to the tradition recorded b}^ Hegesippus (who
flourished about the middle of the second century)
he was considered a miracle of "righteousness'^
even by the unbelieving Jews, who g»ve him the
name of the Just. The enmity of the more bigotted
Jews however, procured his condemnation, and the
highpriest Ananus gave order that he should be
stoned to death. According to Josephus, the execu-
tion of the sentence excited great dissatisfaction
among the people of Jerusalem. The date of his
death cannot be precisely fixed but it was probably
about 62 or 63 A. D.

"The Epistle General of James is regarded by
most theologians as a composition of his. The
primitive church however placed it sometimes among
the antilegomena (or scriptures of doubtful genuine-
ness) and sometimes even among the notha (or spur-
ious scriptures). In the 4th century its authority
increased, and the council of Carthage (397 A. D.)
pronounced it "canonical". This of course did not
settle the question of its authenticity, and at the
period of the reformation both its authenticity and
religious teaching w^ere attacked by Erasmus and
Cajetan (in the Roman Catholic church) by Lucar

194

Zrlyes of the Apostles— St. James of Jerusalem.

(in the Greek clmrch) and by Luther, who called it
"a downright strawj^ epistle" "the work ot some nn^
known James who misunderstood the doctrines of
the Apostle Paul."

This shows the ignorance and confusion in the
church as to the scriptures for many centuries. The
Pauline forgeries were made the standard and the
pure Christianity of the Epistle of James contra-
dicted them. The "primitive church" mentioned by
Chambers meant the fraudulent church of Rome, for
the church of Jerusalem was practically ignored not-
w^ithstanding its record in the Acts of the Apostles.
The primitive church knew and observed the true
Nativity and had none of the Romcin corruptions.

We may escape from church legends which are less
fictitious than usual in the case of James by referring
to the history of Josephus.

Josephus in book 20 ch. 9 of his Antiquities men-
tions the death of James, saying that the high
priest Annas "assembled the Sanhedrim of Judges
and brought before them the brother of Jesus who
was called Christ, whose name was James, and some
of his companions; and when he had lormtd an ac-
cusation against them as breakers of the law, he
delivered them to be stoned."

He further adds that as Albinus was returning
from Alexandria, citizens who disapproved of this
outrage complained to him against Annas, as hav-
ing usurped authority in summoning the San-
hedrim, upon which Albinus wrote a severe letter of
reproof to Annas and had him deposed. This piece
of histor}^ is instructive to a few who have been de-
luded bj^ the silly theories of the nonexistence of
Jesus. We have a similar historical illustration in
what Gibbon has recorded as to some of the descend-
ants of St. Jude, brother of James, who were arrested
w^hen cultivating their farms.

After his death his cousin Simeon was chosen ta
succeed him, of whom the only account I have seen is

195

Ifives of the Apostles— St. James of Jerasalem.

contained in the ''Lives of the Saints." It is a won-
derful narrative for that fabulous work, being really
like a piece of honest history, and nearh' correct in
its details except in making him much older than he
was, and a brother instead of a cousin of James. It
calls him a cousin of Jesus and describes his hard
fate.

St. Simeon and his Christian followers escaped
from Jerusalem before its destruction, and settled at
the little city of Pella, near the Jordan opposite Gali-
lee, where a Christian church was maintained for
fulh^ three centuries — the last obscure survival of
Primitive Christianity in Palestine. Their humble
condition was indicated b}' the name given them,
"Ebionites" (from Ebion, poor.) Thus the^^ were
despised by the Jewish hierarch}^ while regarded as
heretics at Rome — not recognizing Jesus as a God.
The Nazarenes, another sect of primitive Christians,
lasted about as long in Syria. Both were heretics to
Rome, and could not survive under the fully estab-
lished Papacy. They did not use the Roman bible.
There were no successors to the Apostles to maintain
a pure church, and no good Christian literature to
sustain enlightenment, the true gospels having been
promptly suppressed.

Psychometric Description of St. James.

When I first investigated the Apostles by Psycho-
metry about sixteen years ago, the following was
the report on James, the brother of Jesus :

"This is not an ordinary historical character. He
was a very important personage in his day — a very
strong forcible character — one of the Bible group —
one of the Apostles.

He had a sound matter-of-fact mind — was decisive
in judgment and opinions — was closely allied to Jesus
-—not like John — though attached to him, not moulded

196

Uvea of the Apostles— St. Jamei of Jerusalem.

like him— somewhat like Paul— but I like him better
than Paul,

This teacher threw the whole force of his nature
into his teaching— it was clear, logical and full of
enthusiasm ; compared to Paul, who had more self-
hood, teaching from himself, this was more natural,
based on the statements and beliefs of others. They
presented things differentl3' — I prefer his stN'le.

He wrote and taught wherever he went — he was
busy. His position was an exalted one— he was an
evangelist and had a superintending power as a gen-
eral-manager.

He was close to Jesus and attached closely to John
— a brotherlj^ attacliment. He was related in some
way to Jesus — there's a tie of consanguinity — he had
much of the Christ spirit, he was a relative. Mary
was his mother — there is a blood relation, Joseph was
his father and Mary his mother, but not the Mary
who was the mother of Jesus."

• Cornelia now endorses this as all correct. James
is now far advanced as a spirit. If on earth he would
be a reformer and philanthropist. It is to be regretted
that we have not his writings. He is an attractive
spirit to a medium.

NARRATIVE OF ST. JAMES.

When asked for his reminiscences St. James said :

"My early life you know was spent in my home and
among my brothers, receiving an education such as others
of our class and position received. In my early days I
greatly desired to learn of the history and mythology of the
lewish people.

My chief study was what was known as the Heresdoth,
the name of a book which was composed of the ancient tradi-
tions and mythology.

The desire to know more than was usually known among
the common class of people of the history of the Jewish race
led me into the study in that line, bringing me to a book
known as the Hebredash. I took great pleasure in study-

197

X>lTe8 of tbe Apostles — St. James of Jerusalem.

ing in these lines, and my early recollection takes me back to
my education then in these branches of study.

My early life was really uneventful as to personal experi-
ence up to the time of my entrance into the work which
brought me into the direct contact with the public that
began the experience of my life.

I know that I retained the respect, honor and confidence
of nearly all classes in Jerusalem, because I antagonized
none and respected all manner of worship to which I could
not conform mj-self— in this way teaching others opposing
to respect me in my belief. Up to the time of my appoint-
ment as bishop of Jerusalem,! had not taken any very active
steps in behalf of Christianity.

(What was your observation ot the development of Jesus?)

Jesus as a boy was always of a preoccupied disposition.
As I recall his boyish days, I remember he was very much
given to wandering away by himself, seeking some quiet
spot where he could sit down and as it seemed to me, com-
mune with himself and with nature. He seemed to take
great interest in tr^'ing to unravel all the laws of life and
being. He used to advance ideas and ask questions that
•were far beyond the reading or understanding of his associ-
ates or his elders.

I remember on one occasion he had been away from home
during the early evening, and coming in just before retiring,
he asked me this question — why is it that the moon seems
to take the same course each time it appears — what law, if
there is a law binds it to the earth. And I admit I could
not answer the question. It was such things as these that
interested him most, not only in the life of nature, but in
human life as well. I cannot recollect the time in his youth
or in his later j^ears, when he could not by a moment's notice
read the inmost character of those with whom he met. It
seemed to be by a law of intuition or inborn power, which
at that time I could not fathom.

His earlier manhood was spent in toiling in the neighbor-
hood of our home, at first in taking up as you would call it
odd chores, and then acquainting himself with the carpenter's
trade, and he folio wed this (when at home)uptothetimewhen
he journeyed to hear John the Baptist, who was preaching
over the river Jordan. [This was about 25 miles south-
east of Nazareth. B.]

198

riTca of the Apostles— St. Jamea of rentsaletn.

Returning thence he seemed more than ever preoccupied,.
sitting for hours as though in deep thought or study. Then
he told us of some of the things that he had heard and he
said that during all his life he had heard nothing before that
seemed to touch a responding cord in himself, and that he
seemed to feel an answering vibration through his entire
being as an answering thought or force to what he had
heard; and he felt called upon to give out some of these
thoughts to the vicinity or the world.

Then it was that he started with some from our neighbor-
hood to go again to hear John, and join among his followers.
On his return home again he endeavored to promulgate his
teachings around our home. We did not believe much in
his sayings at first, thinking he had grown fanatical or over
enthusiastic over what he had heard, and his teachings
antagonized the older belief of the family. A great many
who dwelt in the vicinity of our home requested that he
either drop his teachinj^: or do it elsewhere, as many of them
thought it was the work of his Satanic majesty. So finally
because of the strong opposition Jesus was obliged to leave
our home.

I next met him in the city of Jerusalem, where I had jour-
neyed on a mission of business, and also to carry an offering
to the temple. While walking along one of the streets, I met
Jesus who welcomed me cordially and desired that I go with
him as he was holding a meeting and listen to his words.
I consented more out of curiosity than an earnest desire to
listen to the words he spoke, and from the moment I heard
him I was convinced more than ever of his earnest appeal ta
the souls of men and his sincerity in his labors, and that
there was some po\ver behind him which gave him the power
to speak as he did, and pondering deeply over what I heard,
the more I thought the more was I convinced of the truth.

I went again and again to hear him— to hear the words
spoken through him. To me it did not seem possible that
Jesus could use the language and touch the hearts of his
hearers as he did, and I became also earnest in the cause,
and when Jesus asked if I desired to assist, I answered that
I did with my whole heart and soul, and being once firmly
grounded in convictions and belief, not even all the taunts,
opposition and persecution heaped on my head could ever
have changed it, for in my heart I felt I was right.

199

Irlve* of tbe Apostles— St. James of Jerttsalem

John, Jesus and I worked together and it seemed as though
soul spoke to soul and I felt a confidence in their cause
which I knew could have come from no other source than
truth and wisdom. I labored equally as earnest all through
my connection with Jesus, and the office of bishop of Jeru-
salem, and through all my life. I do not remember any time
when I failed in my earnest desire to bring the truth to
humanity.

During the trial, conviction and crucifixion of Jesus,
although I was sorely troubled and knew my life was in
danger, I wavered not, and although my teachings differed
somewhat from those of Paul yet when he came to me and
desired to cooperate I was willing with all my heart to do
so and did not abate my zeal.

It was charged to me at one time that I did not have the
faith that Paul had, though I worked zealously and earn-
estly in the face of opposition and stood on the steps of the
temple and testified for Jesus and his teachings.

But the Jews believed in their form of worship distinct from
the Gentiles, in fact a Gentile was even considered outside
of the pale of the Jewish religion, and that their worship
should he distinct from the Gentiles. You know the commo-
tion caused by Peter proposing to bring into full fellowship
the uncircumcised Gentiles, but there was progress enough to
tmderstand the fact, as I had to learn that the church was
not for the Jews but for all people of all nations and all
classes, high and low, Jew and Gentile, rich and poor. Fi-
nally I won the confidence of all classes in harmonizing my
religion with theirs.

It was the power that I was obtaining and the magnitude
of the numbers of my followers that moved the people that
held the power to have me seized and placed in prison, for
they were hostile to all who took an active part in promul-
gating.

I was condemned and ordered by the Sanhedrim to be
stoned. As I was taken from the building I was seized by
some of the Jewish mob and carried to one of the pinnacles
of the temple and seated there on the pinnacle, the crowd
below hooting and jeering at me crying out to know where
was my Lord and God.

I told them he was not there on the earth but of the seas

200

I^lTca of the Apostles — St. James of Terasalem.

and skies, a dweller in hcaveu and earth above and below
and in the luiiverse.

Thev cried "even now he blasphemes — stone him, stone
him." '

The officers, seeing thev had made a mistake in allowing me
to speak from the pinnacle, suggested that it would be well to
shove me off to show by my death that mj-^ God was not all
powerful or protecting me, but I was carried below and
given over to be stoned. I was taken out of the Eastern
gate of the city, and after passing through the\' began ston-
ing me.

Though agonized with pain, bruised and bleeding, I knew
that God was even then with me, and angelic hosts uphold-
ing me, and I knelt in pra3'er that they be forgiven for they
knew not what they did.

Then one of the judges coming through the gate said to
the multitude — can you hear that he is praying for you— let
him go— but one of the crowd standing bj' raised a club used
for beating out corn, and struck me on the head forcing the
spirit out of the body.

My next remembrance was in this world where all is light,
love, hope, peace and joy.

(Could you describe it?)

I could give only a meagre description of my home. I dwell
in what is known as the Vale of Peace, where all is light,
harmony and rest everywhere. My dwelling place is com-
posed of intertwining branches of roses, and I dwell near
what is called the City of Harmon3% where we meet to pro-
mulgate our thought and send earthward benevolent plans
for the distribution of spiritual light when we congregate
to send messages."

He then described the method used in sending this message,
and gave some additional reminiscences.

201

wiTCs of th€ Apostles— St. SXatthew.

ST. MATTHEW.

The biblical account of St. Matthew is the most
correct of the statements. It says: " This evangel-
ist apostle and martyr was born at Nazareth in
Galilee, but resided chiefly, on account ofhis business,
which was that of a toll gatherer, to collect tribute
of such as had occasion to pass the sea of Galilee. On
being called as a disciple he immediately complied
jand left eveything to follow Christ. Alter the ascen-
sion ot his master he continued preaching the gospel
in Judea about nine more 3'ears. (Matthew says it
was nearh' twelve.) Designing to leave Judea in
order to go and preach among the Gentiles, he wrote
his gospel in Hebrew for the use of the Jewish con-
verts, but it was afterwards translated into Greek by
St. James the less. Going to Ethiopia he ordained
preachers, settled churches and made many converts.
He then proceeded to Parthia. where he had the same
success, but returning to Ethiopia he was slain by a
halberd in the cit^^ of Nadabar about the \'ear of
Christ 60. He was remarkably inoffensive in his con-
duct, and temperate in his mode ol living."

Mfitthew sa3^s of his death that irom prejudice
among those opposed to the new religion a mob
gathered against him and one individual, more vio-
lent than the rest attacked and killed him.

His residence at Jerusalem was not regular as he
"Went out on evangelist work. He went alone on
these expeditions, but lound friends among the peo-
ple . He was not eloquent but attractive and influ-
■ential, and having a fine constitution might have
lived many years longer. He was 70 at his death
-which was about A. D. 63. He was about 37 at ^;he

202

Zflves of the Apostles — St. Matthew.

time of the crucifixion. He knew by his own pre*
sentiments that he would meet a violent death, for
there was much prophetic insight among" the disciples
■and he was as prudent as possible. His meetings
were often subject to interruption and insult. The
people of the country were physically strong and of
a martial nature. There were man}- Romans there
and his converts were chicily among them. His pro-
ceedings as to churches were very simple The peo-
ple were called together and formed into a bod}- and
pastors oidahied who selected men of understanding
as elders to assist in the services.

His gos])ei manusciipts were not all produced at
once. Alter the major part was written there were
two interru lotions before they were compkted. The}^
were not wiitten in Hebrew or translated by James
butin the common language, Aramaic. Thoy werelelt
with his iriend St. Matthias at Jerusalem who was a
scribe for the Apostles. Of their absor})ticjn and con-
•cealment b}' the Roman jiricsts he ha^ no definite
knowledge, but does not believe they were entirely
suppressed. That he is correct in thismay bcinlerred
from the fact that Marcion brought out at Rome ihe
Gospel ol the Lord (or the Gospel Irom Paul) which
was almost a complete coi)y ol Luke's Gospel. The}^
■could not suppress this, but denounced Alarcion and
his Gospel as heretical and suppressed its circulation
so iar that it is difficult now to obtain a copy.

Matthew believes that the church founded on the
Malabar coast in India bv St. Thomas had a true
gospel and that this gospel has been preserved in a
beautiful mountainous region of the interior, now
but thinly inhabited where it was deposited for pres-
ervation and may in some future age be found in the
basement of a ruined temple in an interval between
the hills.

In the church of Matthew's time the cross was not
made so conspicuous as toda3' — but the\' spoke often
-ol the sufferings and sacrifice of Jesus. The last sup-

203

Lives of the Apostles— St. Matthew.

per was observed when convenient, on his mission,
and regularh^ at Jerusalem, using such bread and
wine as was common. Cleanliness was strict! \' ob-
served on such occasions in ch^thing and by personal
bathing, being esteemed more liighly tlian today.

Praj^er was a conspicuous ieriture ol their worship,
and inspirational speaking which was regarded as
from the spirit. Instead ol singing as now, they
practiced chanting— the leader in the invocation
giving out words which were chanted by the wor-
shippers.

The labors of Matthew were chielly among the
poor. He did not seek the wealthy He was not
persecuted by authority or the laws but by fanatics
and mobs. He was liable to be hissed and in-
sulted in his meetings. In one ot the cities in Ethi-
opia, speaking in a public square or park, he was
violently opposed and had to leave, as his life was
endangered, but returned and continued his labors
till killed.

Psychometric description of Matthew in 1880.

The influence is ver3^ elevating, very wise, has a
controlling power— is quite positiveand exerts a con-
trol over lesser spirits,— his object seems to be to
teach other spirits or give them their position in the
spirit world. He is very bright and has a resemb-
lance to St. John but is not as intense in his love
nature.

One would suppose that his life work on earth was
similar, assigning places to spirits. He was alwa3^s
given to spiritual themes and works of philanthropy
and philosophy— he seems to have been one of the
followers of Christ, a Christian, certainly a religious
man.

He had in his life stormy periods. He was a leader,
looked up to and admired for his bravery and intelli-
gence and skill. He had great ability.— He spoke

204

Ifives of the Apostles— St. Matthew.

and he seems an author of some kind, ]30ssibl\' of
religious writings.

He recorded and might have originated something
— he was a recorder of events. He w^as very fearless
in giving opinions. He gave a iaithful record of
events that transpired but of cours-- tinctured with
his own ideas.

I dont tliink he lived to a ver3' great age as he was
iresh when he passed over.

Statements of St. Matthew.

St. Matthew who was about four years older than
Jesus, sa3's :

"My remembrance of the labors in Jerusalem
begins with the first assembling of the Apostles there
with Jesus. My personal labors were I believe more
successful than those of the majority ot the apostles.
I do not know how I could account for this other
than that I seemed to draw about me or attract a
more liberal, broadinindcd class of people; or it may
have been because of m\^ fearlessness in working in
all classes and among all degrees of humanity.

I felt it my duty to bring the light even to the most
ignorant and 1 endeavored to teach a law or rule
that would govern justly all classes ot people.

01 course 1 met with a great deal of opposition
and even antagonism. On one occasion I was hold-
ing a meeting in the residence of oneol my followers,
called Thaddeus, when the authorities appeared and
ejected the people from the place, and I myself was.
carried before the Sanhedrim, but nothing was brought,
against me and I was allowed to go.

At another time following this, the same action
was repeated. This was the only disturbance that
might be called a real otitburst, that occurred during
my labors. I had the bitter antagonism of the Jews
to fight, and also a great deal of prejudice among the
people. Often I became discouraged and downhearted!

206

t^lVcs of the ApostlcA— St. Matthew.

and I believe 'had it been possible for me to have
regained my old position at Capernaum, I would
have left the batid of Apostles.

But receiving more encouragement I continued the
work until I became more fully convinced ofthe mag-
nitude of my labor, and then too being braced up by
the words of comfort and hope, and the enthusiasm
of Jesus, and my fellow laborers, I continued stead-
fastly in the cause for years.

(Did 3'ou not witness the miracles of Jesus?)

I saw many of them — also his appearance among
ns on different occasions after his death. The first
occasion was shortly after the crucifixion, when he
appeared and we were all pre.'^ent excepting Thomas.
Again he appeared when Thomas was present, and
on another occasion he appeared to us when we
were gathered together, nine of us on the sea of
Galilee.

I was present when he healed Lazaru>, and wit-
nessed the heaHng of the leper in Capernaum, and
the healing in Jerusalem at the entrance of the tem-
ple, when he called the lame man to walk and took
him into the temple with him when the people who
gathered there were very much astonished and mar-
velled to see a man for years a cripple walk into the
temple.

(Did you hear any ofthe spirit voices?)

Once w^hile travelling Irom Jerusalem toward Beth-
saida I heard Jesus who was a little in advance of
the Apostles, talking as though speaking to some
one near him and I heard a voice answering Jesus
maintaining a conversation for several minutes.

I heard the voice also when Jesus was baptized,
but did not hear the word "Son" — I heard "this is
my beloved, with whom I am well pleased."

(Were you present at the trial ?)

Yes, but not during the whole trial — the conten-
tion grew so fierce during the latter part, that I left
for ray own safety.

206

Iflves of the Apostles— St. Andrew.

(Do you know anything of the account of the trial
an the gospel of Nicodemus ?)

I have known of it and that the account is sub-
•stantially right.

(What do you think will be the effect of our pub-
lishing the true histor\' of Christianity ?)

Alter it becomes known it will be well received, but
*will cause great commotion in the Churches.

LIFE OF ST. ANDREW.

The biblical account of St. Andrew has the usual
amount of fiction. ItsaA's:

"This Apostle and martyr was brother to St. Peter
and preached the gospel to many Asiatic nations.
Arriving at Edcssa the governor of the country named
Egeas threatened him very hard forpreaching against
the idols they worshipped. St. Andrew persisting in
the propagation of his doctrines, he was ordered to
be crucified on a cross, the two ends of which were
transversely hxcd in the ground. He boldly told his
accusers that he would not have preached the glory
of the cross, had he leared to die on it. And again
when they came to crucify him he said that he courted
the cross and longed to embrace it. He was fastened
to the cross, not with nails, but cords, that his death
might be more lingering. In this situation he con-
tinued two days, pi caching the greater part of the
time to the people, and expired on the 30th of Nov-
ember."

This fiction is not worth quoting except to show
the tmiversal mendacit\' in the origin of the Apostate
Church, and the character of the Rome wdiich mur-
dered Paul, imprisoned Andrew and Peter and rejected
John, though his gentle and dignified policy saved
him from violence.

Chambers' Cj'clopcdia says :

"The career of Andrew as an apostle, after the death

207

ZilTes of the Apostles— St. Andrew.

of Christ, is unknown. Tradition tells us that after
preaching the gospel in Scythia, Northern Greece and
Epirus, he suffered mart^-rdom on the cross at Patree
in Achaia, 62 or 70, A. D. A cross formed of beams
obliquely placed, is styled St. Andrew's cross. In the
early times of the church a spurious supplement to
the Acts of the Apostles, was circulated among cer-
tain sects, under the title of Acta Andreae. The anni-
versary of St. Andrew tails on November 30th.
St. Andrew is the patron saint of Scotland ; he is held
in great veneration in Russia, as the apostle who
according to tradition, first preached the gospel in
that countr3^ — in both countries there is an order of
knighthood named in his honor,"

We have not only the acts of Andrew in the second
century but "The Acts and Martydom of Andrew,"
"Acts of Andrew and Matthias," "Acts of Peter and
Andrew." Of various Apocryphal Acts full of fiction •
Fabriclus mentions thirty-six. It was in one of the
Acts of Andrew that St. Peter was described as driv-
ing a camel through the eye of a needle twice.

About three centuries after his death the pretended
bones of St. Andrew were pompously transported to
the church of the Apostles at Constantinople, though
his life, death and burial were entirehauiknown tothe
church, and have continued unknown to the present
time.

M}^ first attempt to become acquainted with St.
Andrew in 1880 through Psychometr^y by Cornelia —
yielded the following impressions whicli are now
recognized b,y St. James as correct:

"This is a man. He was either a philanthropist or
an evangelist. He took great interest in propagating
new thought. He was very far advanced. I don't
know exactly at what period he lived. I think he
lived either before or about the period of Christ. (He
was about five j^ears older than Jesus.)

"He was very sociable and genial in domestic life.

20 s

Iflves of the Apostles— St. Andrew.

He was very philanthropic and charitable — never
turned any one a\va\', though he had I'ttle wealth.
He was poor and plain in his life and svmpatl'etic.
He was on your plane of thought. He loved Jesus
Christ, believed in him and knew all about him.

He docs not come to earth much, but works
through others. He was a leader, a teacher, and
took a conspicuous part in teacliing Christ's doc-
trines. As an apostle or saint I like him better than
St. Paul. He had as much love as St. John and was
more modest. He looked after the flock and fathered
them. He was not a man of letters or oratory, but
had inspiration and healing power.

Having called upon Cornelia to visit Andrew and
report what she could learn about him. she sent me
the following descrii)tion through Mrs. Longlcy:

St. .\ndrew was a sturdy and hardy man — vigorous
in bod}- and sell-possessed in mind. He was older
than Jesus.

He followed the sea for a living, until he joined in
the apostolic work. He was a medium and some-
times came under the direct inspiration of tlie spirit,
at which times jie proclaimed the gospel truths in
simple but vigorous language, and healed the sick.

There is nothing very special to record of Andrew
previous to the death of Christ, though he was one
who stood by his master faithlullv during his trial,
nor did he desert the cross until the martyred body
was removed from it. After the crucifixion, St. Andrew
went back into the countr\^ preaching the word of
Christ, and he healed many who were sick.

For some time he was not molested by the enemy,
and after travelling through the inland country, he
went up and down the coast, preaching all the way.

Afterwards Andrew went to Rome and pursued his
work of proselyting among the Pagans, teaching the
lessons and principles of Jesus Christ and winning

209

ZrlTcs of the Apostles— St. Andrew.

many of the common people over to the new and
simple religion of faith and love. Herehe was arrested
and thrown into prison, but after a period of incar-
ceration for two or three years, he was released on
promise of leaving Rome and returning to his own
country, which he did.

For a number of years before his death Andrew
continued to preach and to heal through the country
towns, but he kept away from Jerusalem, and he did
not return to Rome.

Andrew did not die a violent death. He lived to
nearlj^ three score and ten, and passed peacefully
away. He met with many hardships in his exper-
ience, sometimes having to hide in caves to escape
the anger of bigots who tried to do him harm— some-
times having no place to lay his head— often going
for a long time without food. Once he was ship-
wrecked, and for manj- hours he clung to a piece of
his boat and drifted with the tide, but at last he was
picked up b3^ a boat load of fishermen, to whom he
preached, and all of whom lie converted to the new
faith. (St. James, who heard ot it at that time, sa3^s
that it occurred on the Red Sea. )

Andrew never denied h^s faith ; he was always
zealous in making it known. He was considered one
of the sturdiest and strongest of the Apostles. After
his death, many of the common people regarded him
as a saint and pra3'ed to his spirit to make their
peace for them with the Almight}'. He taught the
duty of each human soul living at one with God and
with Jesus Christ, the messenger of God.

St. Matthew says of Andrew that he was daunt-
less and full of zeal and energ^^ with no fear of calling
out formidable opposition and came to his end about
twenty-seven j^ears after the crucifixion. He had an.
inflexible determination to live out his principles.

210

XrWca of Uxe AposUc*— St. MaMiaiM.

ST. MATTHIAS— ELECTED apostli?.

The biblical story says: "St. Matthias— This:
apostlc and martyr was called to the apostlcship
after the death of Christ, to supply the vacant place
of Judas, who had betrayed his master, and was
likewise one of the seventy disciples. He was mar-
tj^red at Jerusalem, being first stoned, and then be-
headed. "^

Matthias w^as not martyred, but died a natural
death, about 67 years of age. He was not as vigor-
ous as some in expression but had many friends and
was a beloved member of the Essenian order. His
laboi s were chiefly at and near Jerusalem.

St. Mattliew brought Mattliias to our meeting.
Mrs. B. says: "As I see him, he appears a man of
medium height, good form, not very heavy, with
clear cut features of the Hebrew cast, high forehead,
heavy brows, dark keen looking eyes, dark waving
hair. I am impressed he is a man of generous im pulses,
rather warm in action, of a straight forward charac-
ter, whose mind tends more to mystical subjects than
to what is practical and external."

Matthias says: "I was a friend to the disciples
and in sympathy with the w^ork of the master and
his immediate followers. I was a member of the
Essenian council to which these brothers belonged.

"There were many councils of E^senians scattered
about the country. Their rites were similar in char-
acter to the ancient order of marvel workers called
magicians or magi, antedating the order of masonry
which came from them but diverged. The work of
the Essenians in councils was to come into communi-
cation with the higher realms of spirit intelligence^

211

'irlres of the Apostles— St. Matthias.

Our adepts or mediums were considered reliable, and
through this agencj^ we received wonderful revela-
tions of mystic lore, not only from ancients, who
once peopled the earth, but also from planetar^^
spirits who belonged to other worlds.

"We sometimes had wonderful manifestations of
an objective character, produced at these spiritual
unions. Only those who had been tested as sound
thinkers and also as willing and able to submit them-
selves to rigoro IS self-denial were admitted to the
brotherhood. Some were of high family estate and
would have gained influential positions ; but there
was among the aristocracy a prejudice against the
Essenians. Hence some concealed their membership
though not all— some avowed it.

"The Essenian code was one of moral ethics pertain-
ing to the cultivation of the higher spiritual faculties
and elevation of mankind from ignorance, sin and
disease, through practice of the laws of love and jus-
tice.

"I was scribe for our own council and faithfully
recorded the exercises of our meetings, which should
have been presented to the world. They contained
accounts of powerful spiritual manifestations, and
reports of many beautiful instructive lessons brought
by advanced intelligences through the work of an
inspired leader, with fragmentarv teachings of value
from those among us who were considered oracles.
St. John was one."

[Some little fragments of these writings of Mat-
thias were mixed with other matters and called the
gospel of Matthias, (but did not contain the best
part) mingled with objectionable matter.]

(Were you a witness of any miracles?)

"Yes, I witnessed the raising of Lazarus and
the restoration of the child of the centurion, being at
the house; and was present at the conversion of
water to wine. This was repeated several times,
tiot publicly, but in the council. It was materially

212

IrlTes Of the Apostles— St. Matthias.

changed, and to all appearance was wine, but had
not the stimulating effect of wine, though it tasted
like an alcoholic liquid.

*'I know that Jesus did sometimes go for days with-
out partaking of food, yet seemed not exhausted
and claimed he was fed from the world of spirits, but
during the last two years his physical system seemed
exhausted hj giving out its magnetic force."

Chastity.— In the interview with St. Matthias he
acknowledged that the Essenians carried their views
of chastity to an unreasonable extreme. There had
been such gross corruption and licentiousness that
those who abhorred it swung to the opposite extreme
which they recognize now.

But Jesus did not adopt these extreme views he
was led right by his own guidance.

Matthias lived a pure domestic life at Jerusalem
where he died a natural death.

Psychometric description, 1880.

This is a man— If not a spirit he is spiritually
inclined— highly developed in spirituality. He works
for this world a great deal as a spirit. He is a spirit.
He is very attractive to great f^orces from his own
nature — brings them together realizes influences.

In life he had a stormy time, not personally— but he
had great courage — he never faltered in any under-
taking— a very strong character.

If he lived today he would found a new system em-
bracing every reform.

He was i^hilosophical— had a great love nature
and great physical strength. He was not tall but
broad, well built well balanced physiologically and
mentally.

He was very intuitive and mediumistic — claimed
to be a prophet. — He was a psychometer — discovered
character and disease — had healing power— great
magnetic power healed by will power without

213

Xtives of the Apoatles— St, KatthUs.

medicines. He was a gifted man an4 had a fair edu»-
cation — mostly acquired by association and experi-
ence. His chief life-work was philanthropy — healing
— plans for helping the weak — establishing a good
code of morals and religion — a religious life. He was
a follower of Christ— lived about that time and was
Ycry familiar with his teaching — I think he knew him
personally. There was some tie of connection by
consanguinity. He fully believed in the supernat-
ural power and teaching of Jesus — knew his purity.
He witnessed many of his miracles — saw his power
in man3^ things not recorded — his healing the blind
\vhich was not recorded — healing the lepers and the
woman with an issue.

He was associated as one of the twelve — he loved
them all. He was so mcdiumistic he felt the sphere
of ever\^ one and had to keep aloof from those who
disbelieved to avoid their influence.

He had a turbulent time — accusations were brought
against him and he got into great trouble without
intending it. His life was endangered. I dont know
how he passed av/ay. He was not aggressive but
was drawn into the vortex of riot and antagonism.

He spoke more than he w^rote. He was not a
scholastic man — his intelligence was from intuition
and association. He partook of the combined
characteristics of Jude and Philip (the evangelist)
with much of the activit3^ of James. He is exactlj^ in
3^our line. He acts on principle. He knows 3'ou and
your work.

It brings Jude to my mind— I think they are to-
gether.

To this she adds that though similar he is quite
different from Jude. He is very just and good. What
he w^rote w^as chiefl\^ as a secretary. His pure intel-
Hgence gave him the appearance of education. He
was magnetic and earnest. He was in a stormy time
but not so much involved personally as this descrip-
tion implies. He is interested in progress today.

214

lAwf of tbe AposUes— St. Philip.

ST. PHILIP.

Philip lias given a brief and modest account of his
labors, which seem to have been in a barren field.
He said recently :

"I was born at Bethsaida. In my early life there,
my first knowledge of the Christian religion was
from the rumors in regard to John the Baptist. So
man3' stories reached me of the wonderful words he
uttered and the converts he was making, I decided to
see for myself and took a journey to see him.

**It was there on the banks of the river Jordan that
I first heard him speak, and it roused my interest in
the new religion and on returning home I told others
ol the wonderful teachings of John the Baptist and
was the means of causing many to go and hear hmi.

When Jesus returned from hearing him and called
for followers I was among the first to respond.

In active labors lor the gospel, I did not feel tliat I
was so well endowed with the necessary mental and
physical powers to became one of the best workers in
the vineyard of faith. In fact I was too reserved and
backward for my own welfare.

I did not remain constantly with the disciples,
because of this lack ot confidence^ in myself, often
returning to my home, and remaining some time,
doing my work in my own private way among my
immediate companions.

My first active labor was with the disciples in Jeru-
salem. From there I journeyed to Bethany. Leav-
ing Bethanv, where I had had poor success, I jour-
neyed to Beth-gannon, where my teachings were
received with very little confidence or reverence. There
seemed to be a constant desire to overthrow all that

215

Z,lyes of the Apostles— St. Philip.

I could accomplish. I tarried there as long asT could
under tlie circumstances, leaving there onh^ when I
felt my life was in danger. Then I journeyed on to
Hierapolis (in Phrygia)and toward Sm^^rnainapoor
country, and labored with no apparent success until
I became thoroughly discouraged and returned to
Jerusalem.

Tarrying there a short time I went again to Beth-
saida, where I tarried some little time. I don't
remember how long I staid before starting again — I
was much broken in spirit and body, quite discour-
aged.

However, I journeyed again to Hierapolis hopins: to
have some success there, but met veiw little. This
time I was taken ill there and passed out entirely
alone. I have but little recollection ot the country- in
wdiich I labored. (How long was this after being
with Jesus?) About sixteen years.

(What of the story of your martyrdom?) There
was no martyrdom. I died entirely alone. I was
married in early life, but alone during this service.
The serpent story is entirely false.

(Did you witness the miracles of Jesus?) I was
present twice when he appeared to the disciples after
death. I knew them all and we had assembled when
he appeared, I remember distinctly one of his mira-
cles at the gates ofthe temple, when he laid his hands
on the eyes of a blind man and he was made to see.
When the crucifixion took place I was in Bethsaida.

There was a hostile feeling in Jerusalem towards
Christians generally, but I received no violence.

(Are you with Jesus and the Apostles ?) I have met
him in the spirit world, but we are not all together.
I am actively employed in work for humanity— chiefly
among the poor.

My home is in the city of Starna, in what is called
the eighth sphere. The city is situated on the side of
a rolling hill on a little level plateau. Looking down
the hill you overlook a beautiful valley that stretches

216

Ifives of the Apostles— St. PbiJlp.

away around both sides of the hill and in front, the
city being on a promontory.

Our houses are conij)()sed of a transparent light
substance, similar to the white on^vx of earth life, but
more transparent, and trees and fiowers are alDund-
ant."

"The memory of St. Philip has been enshrined in the
usual quantity of bil)lical hction, as follows:

St. Philip — This apostle and mart3'r was born at
Bethsaida in Galilee, and was the first called by the
name of disciple. He was honored with several im-
portant communications b}' Christ, and being deputed
to preach in Upper Asia, labored ver^- diligently in
his apostleship. He then traveled into Phrygia, and
arriving at Heliopolis was greath^ grieved to find
the inhabitants so sunk in idolatry, as to worship a
large serpent. (Heliopolis is one of the most lamous
and enligiitened cities of Egypt, said to be the head-
quarters of Egy])tian wisdom to w^hich the Greek
philosophers resorted. — B) St. Philip however, con-
verted manv of them to Christianity, and even pro-
cured the death of the serpent. This so enraged the
magistrates that they committed him to prison, had
him severely scouraged and afterward crucified. His
friend St. Bartholomew, found an opportunity of
taking down the bod}^ and burying it, for which,
however, he was very near suffering the same late.
(St. Bartholomew had been dead then ten years. — B)
His martyrdom happened eight years after that of
James the Great, A. D. 52. (He died without martyr-
dom eighteen years before St. James. — B)

Of the Apocryphal writings we find the "Acts of
Philip," which present the following narrative:

"Nicanora, wife of the proconsul of Hierapolis,
having been converted and healed of her sickness by
the preaching of Philip, her husband w^as so enraged
that he caused them both, with Batholomew to be
scourged, and the two apostles to be hanged, Philip
head downward. In this position Philip has a long

217

Urea of the Apostles— St. Philip

conversation with Bartholomew, and preaches a dis-
course to those standing about. When Mariamne
was stripped her body was changed, and became a
glass chest filled with light."

A gospel of Philip is among the lost gospels to
which several writers have referred. It was Irom
what they say a piece of spurious trash.

We must take care not to confound Philip the unsuc-
cessful apostle with Philip, the evangelist mentioned
in the Acts as one of the seven chosen b\' the people
and the apostles, whose force of character and elo-
quence made him uncommonly efficient.

In stud3'ing character psychometrically before be-
coming acquainted with the scriptural text I was
quite puzzled in finding two characters so wideh' dis-
tinct, bearing the name of Philip, when I did not
know there was any Christian evangelist of that
name except the Disciple Philip. Hence I supposed
at first the energetic evangelist must have been the
apostle until I made a thorough investigation.

218

Uvea of the Apostles— St. Bartholomew.

ST. BARTHOLOMEW.

The biblical statement says—

"St. Bartholomew preached in several countries,
performed many miracles, and healed various dis-
eases. He translated St. Matthew's gospel into the
Indian language and propagated it in that country,
but at length the idolaters growing impatient
with his doctrines severely beat, crucified and
flaved him and then cut off his head."

the statement ot his being flayed is pronounced
untrue by the evangelists. Bartholomew and Mat-
thew came together and told the story ot his life as
follows: Bartholomew preached in Jerusalem and
the country around in the early part ot his career;
aiter which ior a time he labored in Syria; conclud-
ing his labors in India. For some years he was un
molested, and ioUowed his work accordmg to his
inspiration, sometimes spending months in one local-
ity, at other times going on missionary journeys,
passing only a few davs at each place. He was
usuallv received with gladness by some lamilies
where' he stopped, and was given hospitable enter-
tainment. He had no means of support, depending
on the countrv people lor his fare. During the latter
part oi his career, hostile demonstrations were made
against him. Strong opposition on the part of those
w^ho despised the Christians and sought to suppress
them, was displayed; and at one time Bartholomew
was hunted by his persecutors and driven into the
mountains, where he remained lor about thirty days,
suffering greatlv for lood and water, but the Lord

preserved him and he came forth entering other parts

of the country, pursuing his work ot translation and

219

Iflves of the Apostles— St. Bartholomew.

preaching to the people. The persecutions again
arose, which continued till he was overtaken hj his
enemies, beaten and executed b}^ the mob, at a large
village in India near the Ganges. He was pursued to
the outskirts of the town, captured and put to death.
His head was cut off. borne to the town on a stake
and set up in a public place, where it remained for
three days, as a warning to those inclined to accept
the Christian faith.

He was a man of much intelligence, of studious
habits. He became a scholar and linguist. He was
undaunted in zeal, earnest and sincere. He made
man3' iriends among the poor, but because of a
certain spirit of defiance and of obstinacy in his
nature, that would not in the slightest degree bend
to the 3'oke of oppressors, he incurred the hatred of
those determined to suppress him and his works.

His bod^' was thrown into the Ganges ; the head
was thrown out by the authorities and secured at
night by his followers, taken to Jerusalem and given
a place ot burial in one of the churches there.

Bartholomew was of strong constitution and
might have lived to a great age. He was a lew
years older than Jesus and not much over lorty when
he died alter lour or five years service.

What has been called the gospel of Bartholomew is
not extant. Pope Gelasius pronounced it apocr\'phal,
but Strauss says it was current and quoted by ortho-
dox and heterodox— Jerome mentions it. Jerome
sa3^s that Bartholomew had a Hebrew gospel of
Matthew in India which was brought to Alexandria
and Nicephorus says that Bartholomew in India
dictated the gospel of Matthew to them out of his
memory.

But those stories are really not worth repeating
except to show the worthlessness of all old church
history. There was nothing reliable in those days

220

I/Itcs of the Apostles — St. Bartholomew.

and Mons. Daille believed the gospel was a forgery
ot the 5th century.*

The name of Bartholomew is kept alive in the
modern world only b}^ the massacre on the St. Bar-
tholomew's day, when from 30 to 70,000, were assas-
sinated in France in tlie night between the 24th and
25th ot August 1572 when under Catherine de Me-
dici and her minor son Charles IX — the decree of
assassination went forth : the king expressing his
desire that everyone of the Protestants called Hu-
guenots should be slain throughout the kingdom.
The massacre so delighted the Pope that he cele-
brated this horror "b3^ a procession to the church of
St. Louis a grand Te Deum and the i:)roclamation of
a year of jubilee'' — a series ot infamies, of which the
church lias never repented.

* How little is known of Bartholomew may be learned by
quoting the unreliable statements in Chambers' Cyclopedia,
which are worth quoting only to show how little the church
knows of St. Bartholomew.

"St. Bartholomew was one of the twelve apostles sup-
posed to be the same person as Nathaniel. He was a native
of Galilee, but nothing certain is known regarding his life
and labors. According to the traditionary record of Euse-
bius, he carried Christianity into India; Chrysostom speaks
of him as a missionary in Armenia and Asia Minor, while a
still later legend declares that he was crucified at Albania
Pyla, the modern Derbend, a town on the Caspian sea. The
relics of St. B. "appeared" at Rome in 983 A. D. and are pre-
served there in the church bearing his name. The Roman
and Aiiglo-Catholic Churches hold a festival in his mi'mory
on the 24th of August; the Greek church on the 11th of
June. The primitive church possessed an apocryphal gospel
under his name, but it is now lost." To produce tiie relics
of Bartholomew 940 years after their destruction in India
which was not known, is in keeping with the usual stjde oi
the Catholic church.

221

Xrlve* of Uie Apostles — St. Bartholomew.

Psychometric AL description.

This is a man of good sterling qualities adhesive
warm in friendship, true, honest and good in associa-
tion with others.

He had great marvelousness and Ideality. He was
very conscientious— not ostentatious— did not desire
to assume any heavy responsibility. He was relig-
ious and strong in his iaith, though not very devo-
tional. He was a believer and worker with others —
may have been one of the Apostles.

He taught and worked in a quiet way not evincing
any great skill or power. He had a mild gentle
faithful nature— was much like the apostle Philip,
not so active. His rebukes would be gentle and
Christlike. [This was the evangelist Philip.— B.]

He had much trouble with the orthodox, and was
much persecuted by the rabble.

He was imprisoned and his life was endangered
more than once.

About the same time m\^ friend Dr. F. of New York
gave a description of Bartholomew as follows: "A
very gentle influence — a good man a long time in the
spirit world. — He was a Bible character — was one of
the Prophets.

"He thought a great deal of Jesus and believed in
him as he is described in the New Testament. He
took an active part in establishing Christianity and
had a hard time, but he persevered in persecution and
poverty, opposition ot family and friends, hooting
and jeers and at times violence threatening his lite
and was saved from death many times with difficulty,
and finally murdered — perhaps by crucifixion though
It is not clear. He was a man o^ fine intellect and
did much to establish Christianity." Though the
descriptions are correct, neither discovered the mode
of his death.

222

THi: NEW YORK

AarO^H, LtNOX AND
T.LCIN FOONDATIONS.

JOHN THE BAPTIST.

John the baptist.

At New York about sixteen years ago my investi-
gations seem to have attracted the attention of the
spirit world, and its messages came to me unasked
and unexpected. After the extraordinary and inendly
message of St. John, the Jewish leader Moses gave
me on a slate a picture of himself with the tables of
the law before him which he now sanctions as true.

But mv greatest astonishment was, when upon a
card board which I held in my lap between two slates
for about halt an hour, I found a fresh oil paintmg,
an artistic miniature of John the Baptist, with the
name indicated on its margin. It was about a month
before the sott fresh paint was dried. There was no
paint in reach for transierence to the picture. It was
a spiritual miracle. Nor was any pencil on the slates
when the picture of Moses was produced, with an
audible scratching sound as it was in progress.

I have seen no occasion since fit for the presentation
of these sacred phenomena to the public. Spiritual
jewels are not for the street and should not be exposed
to hostile eves.

The picture calls up vividly to psychometers the
character of John ; and is recognized by St. James as
a good picture, but needing to l>e softened a httle in
its coloring and general expression. The picture is
faithfully copied in the engraving.

XriTC* of Uie Apoatles— ^ oha the Baptist.

JOHN THE BAPTIST.

St. Jolm the Baptist was a man of deep religious
enthusiasm and eloquence but not a deep thinker.

He was recognized by his associates as a man of
strong positive character in his addresses to the
pubhc, but in his personal relations of a mild lenient
disposition, though with no tendency to weakness.
His deportment as positive or 3'ielding depended on
the environment.

Though kind and charitable to all he was outspoken
and firm in whatever he undertook, or anv position
assumed. Nothing could move him when fulh^ con-
vinced as to what was right.

He was slow to be provoked to anger and could
hear annoyance until it became necessar}- to speak
out.

His voice was powerful and penetrating — of that
peculiar character not requiring loudness to be heard
at a distance — resembling the voice of Jesus in its
vibrating qualitv for reaching long distances. His
nature was s_vmpatlietic and cordial, with great
sympathy- for all. This is what his portrait indi-
cates. It is marked by great inspiration and rev-
erence.

The following communication received from him in
1S96 is a good illustration of his character:

"In my life on the earth plane I endeavored by my
acts and my teaching to uplift as best I could my
brothers and sisters, though now since passing out
to the realm of spirits and real life it seems to me
that I was an instrument of weakness, feeble in
strength and thought. And as I look over the field
ol work and see so little seemingly accomplished I

223

Wves of the Apostles— Joh» the Baptist.

feel that I was but a mere pl£rra\' in the srreat world

of HFe."

"In my desires to uplift humanity and bring truth
and light to the world, sometimes my enthusiasm
would overcome my judgment and I gave people
thoughts I had not weighed as to their true meaning.

''As apostles working as from the temple of wisdom
bringing forth golden sheaves of truth, we were as
one band, one family — almost as one person, work-
in unis(m and harmony for the promulgation of God's
glorious truth, and today as we look back over our
work, we feel that our labors were not wholly in
vain, and we are glad today as we come into contact
w4th the earth's people to see that there are still
faithful followers of the teaching of the Christ and
the Apostles, but it grieves us to see the liberties that
have been taken with the writings as the}' are now
given to mankind in the Bible. Words have been
placed in the mouth of Jesus and in the mouths of the
Apostles which were never uttered by them, changing
in some instances the thought and interest ot our
communication.

In my sojourn and work in Tiberias 1 am quoted
as stating occurrences that never occurred.

Though humble in spirit and feeble as the world
terms it at that time, I struggled on bearing the
torchlight of truth and lighting up the dark places
in the pathway of ignorance and superstition.

"In m\^ labors along the river Jordan I never
before had mv heart swelled with such feelings of
love and such tender sympathy for my fellow beings
— never can I express the great and unspeaka1:)le joy
--the inflooding of peace and gladness, that gave the
great baptism of pleasure at the time, wdien Jesus
the Christ, came in humbleness of spirit and meek-
ness of soul, the humble Nazarene, and requested
that he be baptised. And the great thrill that passed
through my being enrapturing even the very spirit,

224

I4Tea ot tlM ▲^p»»tlM— Joha tke Baptist.

as the voice spake these words, "this is my beloved
son in whom I am well pleased."

"At that moment I was amply repaid for all the
suffering— for all the slurs— for all the persecution
that I passed through before and after. And gladly
did I hear the words spoken when that change came
when the life real began, 'well done, thou good
and faithful servant.'

"Were I again placed on the earth plane— could I
again come in contact with humanity and give out
to hungering souls and aching hearts the words of
love and truth and knowledge, I would in a manner
change m3' former teachings. I would love to teach
the great "brotherhood of all created beings. I would
love to teach more of the fear of self and less of the
fear of God.

"I would teach the salvation of self through the
overcoming ot evil in self, I would place religion-
Christianity— within the reach of all. I would make
the poor an equal Christian with the rich. I would
teach there are none so low, none so far descended in
the depths of degradation but that there is some good
in them.

"I would bring again that one commandment
which Jesus gave to the multitude, 'love thy neigh-
bor as thyself,' and I would bring again to the world
stronger meaning and greater emphasis to that part
of the Lord's prayer which says, 'forgive us our sins
as we forgive those who sin against us.' Few of the
Christians on the earth plane, in mechanically repeat-
ing this passage stop to consider its import. Few
there are who would receive much forgiveness did
they depend on their supplication for such forgiveness.

"I would love to reorganize the Christian creeds
and dogmas and harmonize them in one grand glori-
ous religion for the good of this world, for the better-
ment of mankind and service of God.

"In his teaching on earth, Jesus cared more to
teach the poor, the meek and the lowly, rather than

225

IriTCS of tlte Apostles— John the Baptist.

the rich. His teaching was for the poor, those af-
flicted in mind and body, for the widows whose
hearts were overflowing with grief, for the suffering
in all the walks of life, and especially for the little
children.

**In my teaching on earth I taught that the king-
dom of heaven was at hand. The people then did not
understand mj^ teaching and my writings were
changed to convey the idea that it was salvation
that I taught and I wish also to correct the errors
of a literal hell and a personal devil.

'*I do not wish to be understood that Jesus Christ
suffered and died on the cross to redeem humanity
from the sins they ma\' commit. Salvation is indeed
free to all who desire to accept it, but it is not salva-
tion as a ^^'ork of atonement through the blood of
Jesub Chris I,

226

Jtlvtt of Uie Apostles— St. Sliaou,

ST. SIMON.

The biblical narrative says —

"St. Simox, the apostle and martyr was dis-
tinguished b^' the name Zelotes from his Zeal. He
preached with great success in Mauritania and other
parts of Africa, and even in Britain, where though
he made many converts he was crucified by the
then barbarous inhabitants of that Island A.D. 74."

This brief account is more correct than usual, as
its only fiction is the stor3" of crucifixion. Otherwise,
St. Matthew sa^-s, it is substantially correct. St.
Simon was a ver3' zealous man, who could endure
long privations without apparent injury to the
body, being so uplifted b\' his earnestness in preach-
ing and performing miracles socalled, that he paid
little attention to the pangs of hunger and needs of
the body. He travelled a great deal, making several
journe\'s into Africa where he met with but little
success in spreading the gospel. His travels were near
the Mediterranean, not penetrating very far. From
his zeal he disliked to give up, and journeyed there
several times, and finalh^ turned his attention to
Britain, which at that time was overrun by a horde
of barbarians, and was under a feudal system of
government.

He preached wherever he could get a hearing. By
some he was laughed at, by others scorned, and
some demanded that he should prove his works,
which he did b3' healing the sick and by producing
manifestations of spirit power, such as causing
weighty bodies to move and be carried from one place
to another.

He was a strong man physically and mentally,

227

i;ives of the Apostles— St. Simon.

and possessed magnetic forces of a powerTul nature.
He made many converts but they were scattered. He
was finally persecuted to death by the people. A
party was sent after him b3' government officers,
who arrested him and after a form of trial, con-
demned him to death and hung him when about 60
years of age A. D. 58.

After the time of Simon (according to Matthew) a
Greek named Hippocartes, a scholar of adventurous
spirit, about the age of 40, sat out on his travels
and went into Africa, where he travelled a few weeks
and fell into hostile hands and was murdered. — He
was a man of vigorous nature and strong phj'sique,
interested in the Christian doctrine, and learned for
the times. He testified to hearing in Africa of the
appearance there among the natives a few years
before of a man having claimed to have been a dis-
ciple of Christ, who went among them preaching
the Christian doctrine as one of love intended for all
people without distinction of race or color, and
showing his faith by his works. While in Africa he
performed some cures and a few works of a wonder-
ful character, but there were few who learned to
understand the teachings and receive them gladly.
The people were turbulent, they held on to their own
ideas and rites and were suspicious of strangers.

Hippocartes found that the gospel of Christ had
become known to the Africans in some places and
that it was made known in its original purity, and
not as afterward, taught by the church. Hippo-
cartes was stabbed to death by the savage natives
who considered him a dangerous spy come to open
their country to his people.

228

ZriT*« of tbe Apostlefr— J adas l3C<it lot.

JUDAS ISCARIOT.

(Succeeded by Matthias.)

The evangelists all agree that Judas was not in
reality the traitorous individual that history has
recorded. He was a man of quick intelligence and
electric energy, possessed of fni-- mcdiumistic powers
— eager and intense by nature — somewhat enthusi-
astic and a little indiscreet — believing full\' in the
power of Jesus to overcome all material obstacles,
even death itself, and thus to show the world his
matchless powers.

Judas conceived the idea of betraying this wonder-
ful man into the hands of his enemies that he n^ight
by his spiritual powers ])rove their inability to hold
him or to put him to death, and thus settle for all
time the question of his supremacy over all others.

He kept his own counsel and did not consult with
his lellows, but devised this scheme and perpetrated
it, of delivering Jesus to the authorities.

Alter Jesus was seized, Jiidas, iinding that he did
not iree himselt trom his captors, followed him to the
mount of Calvary, expecting that by some ^reat
exhibition of power he would come down from the
cross and triumph over his enemies; and it was not
until Jesus was pronounced dead hy the phvsicians
who examined him, that Judas realized the enormity
of his offense.

It wag then in a spirit of remorse and great suffer-
ing that he cast down the silver before the priests and
went out and hanged himself. He had taken the sil-
ver not as a bribe, but because he knew that the Jews
would suspect him of trickery if he did not accept it.

It had been his intention to distribute the money

229

X^iTea of the Apostles— Tttdas Itcarlot.

among the poor if his idea of the personal triumph of
Jesus over physical bonds had been fulfilled. But
owing to the terrible result of his work, he considered
this silver the price of innocent blood, and cast it
back in the face of those who gave it. This is[au then-
tic.

Judas has through centuries been under a great
deal of reproach he does not deserve. As a spirit he
has keenly felt the malediction heaped upon him, and
the brother disciples are glad of the opportunity of
throwing this light upon his character and purposes.

Jesus had been told in visions that Judas would be
the man to betray him, but the spirit who gave him
this knowledge also informed that it would be best
for humanity that this tragedj^ should even be
allowed to proceed to the end, for his time on earth
would soon close under any circumstances, his ph\'si-
cal powers being on the wane, but by passing through
this particular experience, his manner of Hie and
death would remain through the ages as an appeal
to humanit}'- to live a spiritual life and seek for that
power, such as he possessed which would enable them
to perform the wonderful works that show the power
of spirit over all temporal things. (The life of Jesus
if not ended soon by spiritual exhaustion in conflict
would inevitably have been ended by Jewish hatred,
hence he must have felt that it would be useless to
resist his fate, and made no effort before Pilate.— B)

The earthly character of Judas, viewed from the
common standpoint has been psychometricalh' very
full}' described as that of a handsome man, talented
and largely mediumistic, quite benevolent, but lack^
ing in reverence, enterprising, ambitious, combative^
daring, fearless, well qualified for business and poli-
tics, not always influenced bj^ good spirits, somewhat
deceptive or secretive, fond of Jesus and the Apostles
and greatly afflicted by remorse for the errors of his
earth life.

230

Condusioa.

CONCLUSION.

In concluding the historical sketch of the Apostles
of Palestine * and doing justice to that noble band of
moral heroes, the author hopes that their example
may inspire and encourage a similar spirit among
those clergN'men and professing Christians who are
sincere and fearless under the guidance of a false his-
tory.

Deceived as they are, they are doing a noble work
in calling men to God and presenting the example of
Christ, even though disguised in the bible mask of
malignity and fiction.

When the}' learn the true character of God and the
Savior from the Apostles, they will have a far higher
ideal — they will know that true Christianit}'^ cannot
exist in the midst of arrogant wealth and debasing
poverty, of social strife and national war — of contin-
ualh' increasing crime, suicide and insanity — of politi-
tical corruption, predatory conspiracies of wealth,
and the monopoly of every thing irom land ta
machinery roads and money that organized cupidity
can grasp, lor Christianity abolishes all this and
makes one brotherhood throughout each nation and
between all nations — as Christianity is universal
love embracing all things. The Christianity that we
have had is a bugle call to a sham battle, which faces
the myriad hosts of wickedness and then laj^s down
its arms and mingles with its deadliest foes in selfish
life.

• The labors of Peter and Paul at Rome are inicparable from the his-
tory of the Apostate church, and the Pauline forgeries, and the labors of
St. Thomas in India are connected with the history of the Asiatic churches
and the powers of bishops. They are therefore far beyond the possible
Vimtts of the first volume and will appear in the second.

231

Conclusion.

It is encouraging to know that though many have
been disgusted with the sham, there is still a large
proportion ^'' of our people and our college students
who rally to the trumpet call of a parade campaign
in a good cause, many of whomma^^ be read\' to fol-
low an enlightened leader, dis^persing every lorm of
organized selfishness, following in a mighty arm\' the
banner that was raised in Pentecostal days, when
the angels of heaven were the inspiring guides of
mortal life, as the\^ will yet become.

* Notwithstanding all that has been said of dying chnrclies, unera
ployed ministers, and irreligious young men, revivals have never eeased, for
religion is innate in man, and the current statistics sho^Y that there are
more than twenty million persons in the various denominations called
Christian, organized in 166,000 churches, and the value of their clnirch prop-
erty is over five hundred millions. Throughout this lai'ge body there is a
■steady decadi ice of the old ideaof divine maiignit\, a terrible hell, sectarian
antipathy ami jealousy of science, and a feeble almost imperceptible revival
of the ancient Christ idea of universal brotherhood which has so long been
forgotten.

232

THE GOSPEL OF ST. .JOHN.

(Not circulated in the first ccnturv. ) Edited by Platens at the begitimng
of the second century. PromiJUy suppressed by Koman ]iriests under
the authority of Carrabas, and entirely unknown to the church until
about A. D.'lTO, when it first appeared in what is called the New
Testament, mutilated bv changes of lansuapre and largely inter-
polated with tortjeries. " Critically revised and corrected by himself
in 1S94, 1895, 1S96.

Interpolated Janguafre is preserved in small type at the bottom of the
pii'^e. The rejected words are replaced by stars and the contributions
of St. John ai)pe;^r in Italic letters.

CHAPTER I.

IN the beginning was tha^ eternal law, and the* law
WHS with God, and the * law was God. [2] ^

3. All things were made by '•■ it; and without " it
was not anv thing made that was made.

INTRRF'OLATIONS— 1. Word. Word, Word. 2. The same was in the beginn-
iag with God.

NOTES— I. The profound statement of St. John in this verse which
expresses the hi-hesL pliilosophv, was destroyed to import a fantastic old
ZoroHstrian mvsticisni from Persia— the Almighty Word— the immaculate
virgin and the virgin born God— the basis of the Roman theology.

There could be no better illustration of the profound and elevated mind
of St. John, which made htm the favorite of Jesus, than the first sentence
of his gospel, which came to me as a great surprise, being so far in advance
of ancient thought and so c ^mplete an expression of the most advanced
philosophy- the identity of th^. divine with eternal law, beyond which there
is no further explanation. — Divinity, law. eternity and infinity are the
immeasurable and inconceivable things before which man can only bow in
humble reverence and hope that in luture ages he may approach them more
nearlv.

These limitless conceptions exclude the puerile conception of ancient
and modern superstition— the anthropomorphic God, feebler in wisdom
than enlightened men, and yet more malignant than insanity in its darkest
conditions, but do not consign us to the pitiless realm of matter and force,
as the totality of existence. The eternal law is the law of progress, of life

JOHN X— The divine licht.

4. In * this law was the life and the ****** light lor
all mankind.

5. And the light* shone in darkness ; and the dark-
ness comprehended it not.

6. There was a man sent from God, whose name
was John.

7. TJie same came for a witness, to bear witness of
the Light, that all men through him might believe.

8. He was not that Light, but was sent to bear
witness of that Light.

9. That was the true Light, the Divine sp/nt which
jighteth every man tluiL comcth into the world.

10. *7t was in the world, and the world was made
by * it and the world knew * it not. [11]

INTERPOLATIONS— 3. him, him. 4. him. life was the light of man.
5. shineth. 10. He, him, him. 11. He came unto his own, and his own
received him not.

and of love, revealed by Jesus, the celestial messenger, and by the innumer-
able hosts of the heavens now accessible to man since the Roman-born
despotism has been paralyzed.

In Du Perron's translation of the Zend .\ vesta (published in Paris 1771)
there are prophecies of three prophetic Sons of Zoroaster to be born of
immaculate virgin conceptions, Oschederbami, Oschedermah, and Sosioch,
the first to appear in the last millennium of the world, the second 400 years
later, and third "at the end of the apes." The first is to stop the Sun ten
daj's, the second twenty days and the third thirty- days — then "the whole
earth will embrace the law of Zoroaster" — and then the resurrection will
occur.

This is probally the oriijin of Joshua's performance with the Sun (or a
fevr hours — and also of the conception of a millennium and a p:rand resur-
rection at the return of Christ. The Roman conspiracy absorbed all they
could find of successful myths.

If the prophecy of a virgin-boni God was not borrowed from the Zoro-
astrian or Indian legends, we should be compelled to suppose it an original
fabrication: but the Roman scribes were compilers, not originator.s, and
adopted whatevcrthey considered successful impostureson human credulity.
They borrowed freely from the Gospel of Infanc^v and Protevangelion to
adulterate the gospels, which appenred generations later, and these gospels
bear a resemblance to the life of Chrishna (who appeared over eleven hun-
dred years before Christ) as it appears in the Bhagavat Ptirana. (Seethe
Appendix for the parallel of Chrishna and Christ as they appear in Bhag-
arat Purana and the Gospels of the Infancy.) The parallel of Chrishna and
Christ certainly convicts the apocryphal gospels of plagiarism, and taints
the Canonical gospels in proportion as they followed the apocrypha in the
|>assages which have been expurgated.

JOHN I— DlTlne law— John the Baptist.

12. But as many as received *** the law it gave *
the power to become the sons of God. ********

13. Which were born, not of blood, nor of the will
of the flesh, nor of the will of man, but of God.

14. And tht***** Divine spirit was incarnated and
dwelt among us, (*»**»******^-^-**^) full of grace and
truth. [15, 16].

16. And we realized its glory and its fullness oi
grace.

17. For the law was partly given by Moses, but
grace andtruth came bv Jesus Christ.

18. No man hath seen God at any time; ******=^***
***'•** but those who come to him will receive the
truth.

19. And this is the record of John, when the Jews
sent priests and Levites from Jerusalem to ask him,
Who art thou?

20. And he confessed, and denied not; but con-
fessed, I am not the Christ.

21. And they asked him. What then? Art thou
Elias? And he saith, I am not. Art thou that
Prophet? And he answered. No.

22. Then said the\' unto him. Who art thou? that
we may give an answer to them that sent us. What
sayest thou of thyself?

23. He said, I am the voice of one crying in the
wilderness, Make straight the way of the Lord, as
said the prophet Esaias.

24. And the3' which were sent were of the Pharisees.

25. And they asked him, and said unto him, Why
baptizest thou then, if thou be not that Christ, nor
Elias, neither that Prophet ?

26. John answered them, saying, I baptize with
water: but there standeth one among you, whom

INTERPOLATIONS— 12. him, to them, he, even to them that believe on his
name. 14. Word -was made flesh, and we behrld liis glory, the glfry as o( the only
begotten of the Father. 15. John bare witness of him, and cried, saving. This waa
he of whom I spake. He that cometh after me is preferred before me; for he was
before me. 16. And of his fulness have ail we receved, .ind grace for grace. 18. the
-only begotten Son, which is in the bosom of the Father he hath declared him.

TOHN I — Testimony of John the Baptist.

ye know not — who will baptize with the spirit, that
shall he ielt. among you as an uplifting- power.

27. He it is, who coming after me is preferred before
me, whose shoe's latchet I am not worthy to unloose.

28. These things were done in Bethabara be^^ond
Jordan, where John was baptizing.

29. The next daN' John seeth Jesus coming unto
him, and saith, Behold the Lamb *" which taketh
aw^a}' * sin "''^ by righteousness.

30. This is he of whom I said, After me cometh a
man * who is preferred before me; ^**** and the law
oi God existed before him.

31. And I knew * it not; but that * it should be
made manifest to Israel, therefore am I come bap-
tizing with water.

32. And John bare record, saying, I saw the Spirit
descending from heaven like a dove, and it abode
upon him.

33. And I knew him not: but he that sent me to
baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending, and
remaining on him, the same is he which baptizeth
with the Holv * Spirit.

34. And I saw, and bare record that ****** the
eternal law is made manifest through him.

35. Again the next day after, John stood, and two
of his disciples ;

36. And looking upon Jesus as he walked, he saith.
Behold the *** Spirit from God,

37. And the two disciples heard him speak, and
they followed Jesus.

INTERPOLATIONS— 29. ot God, the, of the world! 30. -which, for he was
befce me. 31. him. he. 33. Ghost. 34. this is the Son oi" God. 36 Lamb of
God!

NOTES— Bethabata— nu' biblical atlas has names similar to this but
not identical in that region. It seems now to be Bethara or Bethbaran.
It has been called Bethania. In Judges VII. it was called Beth-bara— "take
before them the waters unto Beth-bara and Jordan."

In the statements of John the Baptist, which he today sustains, there
is nothing which is not verifiable by modem psychic science.

JOHN I— The first disciples.

38. Then Jesus turned, and saw them following,
and saith unto them, What seek ye? They said unto
him, Rabbi, (which is to say, being interpreted, Mas-
ter,) where dwellest thou?

39. He saith unto them. Come and see. They came
and saw where he dwelt, and abode with him that
" night: for it was about the tenth hour.

40. One of the two which heard John speak, and
followed him, was Andrew, Simon Peter's brother.

41. He first findeth his own brother Simon, and
saith unto him, We have found the Messias, which
is, being interpreted, the Christ.

42. And he brought him to Jesus, And when Jesus
beheld him, he said. Thou art Simon the son of *
Jonah: thou shalt be called Cephas, (which is by
interpretation, A stone.)

43. The day following Jesus would go forth into
Galilee, and findeth Philip, and saith unto him,
Follow me.

44. Now Philip was of Bethsaida, the city of An-
drew and Peter.

45. Philip findeth Nathanacl, and saith unto him,
We have found him, of whom ■"••■•••"•••'••"•"^- it was said
that he would come, Jesus of Nazareth, the son of
Joseph.

46. x\nd Nathanacl said unto him. Can there any
good thing come out of Nazareth ? Phihp saith unto
him. Come and see.

47. Jesus saw Nathanacl coming to him, and
saith of him. Behold an Israelite indeed, in whom is
no guile I

48. Nathanacl saith unto him. Whence knowest
thou me? Jesus answered and said unto him. Before
that Philip called thee, when thou wast under the fig
tree, I saw thee.

49. Nathanacl answered and saith unto him,

INTKRPOLATIOXS— 39. day. 42. Jona. 45. Moses in the law, and the
propbets, did write,

JOHN II— The marriage at Cana.

Rabbi, thou art the Son of God; thou art the King
of Israel.

50. Jesus answered and said unto him, Because I
said unto thee, I saw thee under the fig tree, behevest
thou ? thou shalt see greater things than these.

51. And he saith unto him. Verily, verih% I say
unto you. Hereafter, by spiritual sight, ye shall see
heaven open, and the angels of God ascending and
descending upon the Son of man.

CHAPTER II.

AND the third daj- there was a marriage in Cana
/\ Galilee ; and the mother of Jesus was there ;

2. And both Jesus was called, and his disciples, to
the marriage.

3. And when ihej wanted wine, the mother of Jesus
saith unto him, They have no wine. [4]

5. His mother saith unto the S2rvants, Whatsoever
he saith unto you, do it.

5. And there were set there six waterpots of stone,
after the manner of the purifying ot the Jews, con-
taining two or three firkins apiece.

7. Jesus saith unto them. Fill the waterpots with
water. And the3' filled them up to the brim.

8. And he saith unto them. Draw out now, and
bear unto the governor of the feast. And they bare it.

9. When the ruler of the first had tasted the water
that was made wine, and knew not whence it was,
(but the servants which drew the water knew,) the
governor of the feast called the bridegroom,

INTERPOLATIONS — 4-. Jesus saith unto her, Woman, what have I to do with
thee ? mine hour is not yet come.

NOTES — 1. Cana of Galilee appears on the map to be about ten miles
north of Nazareth, and thirteen west of the sea of Galilee. I mention such
tilings because of the unfair attempts made to discredit the gospelof St. John
by suggesting that its author was not acquainted with the geography of
Palestine, for which I can find no foundation.

4. The insolence and irrelevant absurdity of the reply ascribed to Jesus
in the 4th verse must strike every intelligent reader.

JOHN II— Visit to Jerusalem.

10. And saith unto him, EYer3' man at the begin-
ning doth set forth good wine ; and when men have
well drunk, then that which is worse : but thou hast
kept the good wine until now.

11. This beginning of miracles did Jesus in Cana
of Galilee, and manifested forth his gloiw ; and his
disciples believed on him, but he did manv greater
miracles which are not recorded.

12. After this he went down to Capernaum, he,
and his mother, and his brethren, and his disciples;
and they continued there not many days.

13. And the Jews' passover was at hand, and Jesus
went up to Jerusalem,

14. And found in the temple those that sold oxen
and sheep and doves, and the changers of money
sitting:

15. And ====i==i==:=**i=-.=^=^ he drove them all out of the
temple, and the sheep, and the oxen; ******, and over-
threw the tables where they gambled,

16. And said unto them that sold doves, Take these
things hence; make not my Father's house of mer-
chandise. [17]

18. Then answered the Jews and said unto him.
What sign of authority showest thou unto us, seeing
that thou doest these thin^rs ?

,,„,.J^^^^^^9^^J^^^^®~^^- when he harl made a scourge of small cords,— and
S.,.V/lf °^i ^^^ changers' money. 17. And his disciples remembered that it was
W ntten. The zeal nf f hin*. >ir.iic.. ha+Vi ^nt-^^ — ,.>

written, The zeal of thine house'hath eaten me up

. NOTES— 11. The conversion of water intowincwas no violation of the
inviolable laws of nature, but an exertion of the supreme power of spirit
over matter, which is not impossible to dav with those of <?reat spiritual
power. ' o f

14. St, John informs me that this statement of his goin;^ into the temple
and turmngoutthe brokers at that time soon after his baptism is erroneous
and IS correctly given in the other gospels. These manuscripts were pre-
pared for himseU .ind not asa histor,v of Jesus forthe public. Inthe arrange-
ment of these manuscripts, which were compiled after his death bv the Jew
Plateus in the first decade of the second century this mislocation occurred.

1^- The lashing of the traders and gamblers which was introduced in
this chapter, was rumored at the time. It was said he gave a tongue lash-
ing, which was true, and it was changed to physical lashing, to make it
more wonderful.

17. This verse is peculiarly unmeaning.

JOHN II— III— Visit of Nicodemus.

19. Jesus answered and said unto them,************
1 hear witness that I am sent by my heavenly lather
to rebuke the gamblers and purifv the temple from
the mercenary. "^ [20,21,22.]

23. Now when he was in Jerusalem at the passover,
in the feast daj'-, many believed in his name, when they
saw the miracles which he did.

24. But Jesus did not commit himself unto them,
because he knew all men,

25. And needed not that any should testif3^ of man ;
for he knew what was in man.

CHAPTER III.

THERE was a man of the Pharisees, named Nicode-
mus, a ruler of the Jews :

2. The same came to Jesus by night, and said unto
him, Rabbi, we know that thou art a teacher come
from God: for no man can do these miracles that
thou doest, except God be with him.

3. Jesus ansvv'ered and said unto him, Verily, verily,
I say unto thee, Except a man ht born * of the spirit,
he cannot see the kingdom of God.

4. Nicodemus saith unto him. How can a man be
born when he is oij? ——***.

5. Jesus answered, Vcrilv, verily, I say unto thee,
Exce^jt a man be born *** of the Spirit, he cannot
enter into the kingdom of God.

6. That which is born of the flesh is flesh ; and that
which is born of the Spirit is spirit.

7. Marvel not that I said unto thee. Ye must be
born again.

INTERPOLATIONS — 19. Destroy this temple, and in three days I will raise it
up. 20. Then said the Jews, Forty and six years was this temple iu building, and
wilt thou rear i. up in three days? 21. But he spake of the temple of his body.
22. When therefore he was risen from the dead, his disciples remembered that he
had said this unto them ; and thej^ believed the Scriptiire, and the word which
Jesus had said. 3. as^ain. 4. can he enter the seconi time into his mother's
■womb, and be bom ? 5. of water and.

NOTE — Chapter III verse 5 seems designed to make baptism, essential
to salvation.

' JOHN III— Teaching Nicodemus.

8. The wind bloweth where it listeth, and thou
Nearest the sound thereof, but canst not tell whence
it Cometh, and whither it goeth : so *****are we bom
of the spirit.

9. Nicodemus answered and said unto him. How
'Can these things be?

10. Jesus answered and said unto him, Art thou a
master of Israel, and knowest not these things?

11. Verily, verih^ I say unto thee, We speak that
we do know, and testif\^ that we have seen ; and
ye receive not our witness.

12. If I have told you earthly things, and 3^e believe
me not, how shall yc believe, if I tell you of heavenly
things ?

13. And no *********^^******^^^-*** gp/^-y^ ^a/^ enter
heaven that has not been developed by the spirit up
to that condition.

14. And as Moses lifted up the serpent in the wild-
-erness even so must the ***■•** sons of men be lifted
up by the power oi the spirit, that they mav have
eternal Hie and light. [15, 16, 17, iS, 19]

19. But when the light has come into the world,
men have loved darkness rather than light, because
their deeds were evil.

20. For evcr\' one that doeth evil hateth the light,
neither cometh to tne light, lest his deeds should be
reproved.

21. But he that doeth truth cometh to the light,
that his deeds may be made manifest, that they are
wrought in God.

INTERPOLATIONS— 8. is every one that is. 13. man ha^h ascended up to
heaven, but he that came do-wn from heaven, even the Son of man which is in
heaven. 14-. Son of man be lifted up: 15. That who-soever, believeth in him
should not perish, but have eternal life. 16. For God so loved the world, that he
\gave his only be,?otten Son. that whosoever believeth in hira, should not perishi
but have everlastiag life. 17. For God sent not his Son into the world to condemn
the world ; but that the world through him might be saved. 18. He that believeth
on him is not condemned: but he that believeth not is condemned already, because
he hath not believed in the name of the only begotten Son of God. 19. And this is
the condemnation, that light is come into the world, and men loved darkness rather
than Hgnt, because Ttheir deeds w^ere evil.

JOHN III — Tesfltnocy of Jolui tlie Baptist.

22. After these things came Jesus and his disciples-
into the land of Judea ; and there he tarried with
them, and baptized.

23. And John also was baptizing in Enon near to
Salim, because there was much water there: and
they came, and were baptized.

24. For John was not 3'et cast into prison.

25. Then there arose a question between some of
John's disciples and the Jews about purifying.

26. And they came unto John and said unto him,
Rabbi, he that was with thee beyond Jordan, to
w^hom thou barest witness, behold, the same bap-
tizeth, and all men come to him.

27. John answered and said, A man can receive
nothing except it be given him from heaven.

28. Ye yourselves bear me witness, that I said, I
am not the Christ, but that I am sent before him.

39. He that hath the bride is the bridegroom:
but the friend of the bridegroom, which standeth
and heareth him, rejoiceth greatl}^ because of the
bridegroom's voice: this my joy therefore is ful-
filled.

30. He must increase, but I must decrease.

31. He that cometh from above is above all: he
that is of the earth is earthly, and speaketh of the
earth: he that cometh from heaven ''** hath seen
and heard many spiritual tilings hut lew receive his
testim ony. [32 [

33. But he that * receives his testimony *********
realizes the love oi God.

34. For he whom God hath sent speaketh the
words of God : for God giveth not the the Spirit by
measure unto him.

INTERPOLATIONS— 31 . is above all. 32. And what be hath seen and beard,
that he testifieth ; and no man receiveth his testimony. 33. bath, hath set to bis
Deal that God is true.

NOTES— 23. "Enon near to Salim" is on the Jordan, Southeast ot
Salim on the northern border of Samaria.

JOHN IV— Jeans visits the well at Sycliar.

35. The Father loveth the Son, and hath given
***** him spiritual power.

36. He that belie veth on the Son * shall see ever-
lasting '^= light, and he that believeth not the Son
shall not see ********* Jight but abide in darkness.

CHAPTER IV.

WHEN therefore ** Jesns knew how the Pharisees
had heard that * he made and baptized more
disciples than John,

2. (Though Jesus himself baptised not, but his
disciples,)

3. He left Judea, and departed again into Galilee.

4. And he must needs go through Samaria.

5. Then cometh he to a city of Samaria, which is
called Sj'char, near to the parcel of ground that
Jacob gave to his son Joseph .

6. Now Jacob's well was there. Jesus therefore,
being wearied with his journey, sat thus on the well :
and it was about the sixth hour.

7. There cometh a woman of Samaria to draw
water: Jesus saith unto her. Give me a drink.

8. (For his disciples were gone away unto the city
to buy meat.)

9. Then saith the woman of Samaria unto him,
How is it that thou, being a Jew, ■^ skest drink of me,
which am a woman of Samaria ? for Jews have no
dealings with the Samaritans.

10. Jesus answered and said unto her, if thou
knewest the gift of God, and who it is that saith to
thee, Give me a drink ; thou would st have asked of
him and he would have given thee living water.

11. The woman saith unto him, Sir, thou hast

INTERPOLATIONS— 35. all things into his hand. 36. hath, life, life; but the
■wrath of God abideth on him. 1. the Lord, Jesus.

NOTES— 5. The city of Sychar is now called Sychem or Schechem.
Cana of Galilee, to which Jesus next went is between 45 and 50 miles
north of Svchar.

JOHN IV— ConTersation at the \rcU.

nothing to draw with, and the well is deep: from
whence then hast thou that living water?

12. Art thou greater than our father Jacob, which
gave us the well, and drank thereof himself, and his
children, and his cattle?

13. Jesus answered and said unto her, Whosoever
drinketh of this water shall thirst again.

14. But whosoever drinketh of the water that I
shall give him shall never thirst; but the water I
shall give him shall be in him a well of water spring-
ing up into everlasting life.

15. The woman saith unto him, Sir, give me this
water, that I thirst not, neither come hither to
draw.

16. Jesus saith unto her, Go, call thy husband, and
come hither.

17. The woman answered and said, I have no
husband. Jesus said unto her, Thou hast well said,
I have no husband :

18. For thou hast five husbands; and he whom
thou now hast is not thy husband: in that saidst
thou trul3^

19. The woman saith unto him. Sir, I perceive
that thou art a * seer.

20. Our fathers worshipped in this mountain ; and
ye say, that in Jerusalen is the place where men
ought to worship. [21]

22. Then Jesus said, Ye worship ye know not
w^hat : we know what we worship ; for salvation
is of the Jew^s.

23. But the hour cometh, and now is, when the
true worshippers shall w^orship the Father in spirit
and in truth : for the Father seeketh such to worship
him.

24. God is a Spirit: and ti that worship him
must worship him in spirit and m truth.

•^ INTERPOLATIONS — 19. prophet. 21. Jesus saith unto her. Woman, believe
me, the honr cometh, when ye shall neither in this mountain, nor yet at Jemsa-
Jem, -worship the Father.

JOHN VI— Samaritans and disciples.

25. The woman saith unto him, I know that
Messias cometn which is called Christ: when he
is come he wil' I ns all things.

26. Jesus saic.i unto her, I that speak unto thee
am he.

27. And upon this came his disciples, and marvelled
that he talked with the woman : yet no man said,
What seekest thou? or, Wh_Y talkest thou with her?

28. The woman then left her waterpot, and went
her wa}^ into the city, and saith to the men :

29. Come, see a man, which told me all things
that I ever did : is not this the Christ?

•30. Then the3' went out of the cit3' and came unto
him.

31. In the mean while his disciples prayed him,
saying. Master, eat.

32. But he said unto them, I have meat to eat,
that ye know not of.

33. Therefore said the disciples one to another,
Hath any man brougt him aught to eat ?

34. Jesus saith unto them, My meat is to do the
will of him who sent me, and to hnish his work.

35. Sa\^ not ye. There are 3'et four months, and
then Cometh harvest? behold, I sa}' unto you, Lift
up 3'our e\'es and look on the fields ; for * the spirit-
ual £elds are white already for harvest. [36, 37, 38]

39. And many of the Samaritans of that city
believed on him for the sa^'ing of the woman, which
testified. He told me all that I ever did.

40. So when the Samaritans were come unto him,
thty besought him that he would tarry with them :
and he abode there two days.

41. And ma.ny more believed because of his own
word;

INTERPOLATIONS— as. they. 36. And he that reapeth received Avages, and
gathereth fruit unto life eternal: that both he that so-.veth and he that reapeth
may rejoice together. 37, And herein is that saying true, One sowcth, and
another reapeth. 3S. I sent you to reap that whereon ye bestowed no labour:
other men laboured, and ye are entered into their labours.

NOTES — This St. John says referred to the spirit power which at times
sustained him, so as not to need food.

JOHN IV— Visit to Galilee — healing the nobleman's son.

42. And said unto the woman, Now we believe
not because of th3^ saying : for we have heard him
ourselves, and know that this is indeed the Christ,,
the * teacher of the world.

43. Now after two da3^s he departed thence, and
w^ent into Galilee.

44. For Jesus himself testified, that a prophet hath
no honour in his own country.

45. Then when he was come into Galilee, the Gali-
leans received him, having seen all the things that he
did at Jerusalen at the feast : for the3^ also went unto
the feast.

46. So Jesus came again into Cana of Galilee,,
where he made the water wine. And there was a
certain nobleman, whose son was at Caj)ernaum.

47. When he heard that Jesus was come out of
Judea into Galilee, he v/ent unto him, and besought
him that ne that he would come down, and heal his
son : for he was at the point of death.

48. Then Jesus said unto him. Except jo^ see signs
and wonders, yo. will not believe.

49. The nobleman saith unto him. Sir, come down
ere my child die.

50. Jesus saith unto him. Go, th^^ waj^; thy son
liveth. And the man believed the word that Jesus
had spoken unto him, and he went his wa3\

51. And as he was now^ going down, his servants
met him and told him, sa3'ing, Th3^ son liveth.

52. Then inquired he of them the hour when he
began to amend. And the3'said unto him. Yesterday
at the seventh hour the fever left him.

53. So the father knew that it was at the same
hour, in which Jesus said unto him, Thy son liveth:
and himself believed and his whole house.

54. This is again the second miracle that Jesus
did, when he was come out of Judea into Galilee.

INTERPOLATIONS— 42. SaTiour.

JOHN V— Sudden healing at Betliesda.

CHAPTER V.

AFTER this there was a feast ci the Jews: and
J\ Jesns went tip to Jerusalem.

2. Now there is in Jerusalem by the sheep market
a pool, which is called in the Hebrew tongue
Bethesda, having five porches.

3. In tliese \3.y a great multitude of impotent folk,
of blind, halt withered, waiting for the moving of
the water.

4. For an angel went down at a certain season
into the pool, and troubled the water: whosoever
then first after the troubling of the water stepped in
was said to be made whole of whatsoever disease he
had, and many were healed.

5. And a certain man was there, which had an
infirmity thirty and eight years.

6. When Jesus saw him lie, and knew he had been
a long time in that * condition, he saith unto him.
Wilt thou be made whole ?

7. The impotent man answered him. Sir, I have
no man, when the water is troubled, to put me into
to pool : but while I am coming, another steppeth
down before me.

8. Jesus *** held out his hand over him and said.
Rise, take up th}- bed and walk.

9. And immediately the man was made whole,
and took up his bed and walked : and on the same
da^^ was the sabbath.

10. The Jews therefore said unto him that was
cured. It is the sabbath day: it is not lawful for
thee to carrv thy bed.

11. He answered them, He that made me whole,
the same said unto me. Take up thy bed and
w^alk.

12. Then asked they him, What man is that which
said unto thee, Take up thy bed, and walk ?

13. And he that was healed wist not who it was:

INTERPOLATIONS — 6. case. 8. saith unto him.

JOHN V — Discussion over the healing:.

for Jesus had convej^ed himself away, a multitude
iDeing in that place.

14. Afterward Jesus findeth him in the temple, and
said unto him, Behold thou art made whole: sin no
more, lest a worse thing come unto thee.

15. The man departed, and told the Jews that it
-was Jesus, which had made him whole.

16. And therefore did the Jews persecute Jesus, and
"* desire to slay him, because he had done these
things on the sabbath day.

17. But Jesus answered them, My Father worketh
^ and I work with him.

18. Therefore the Jews sought the more to kill
liim, because he not ov\y had broken the sabbath,
but said also that God was his Father, m.aking him-
self equal to God,

19. Then answered Jesus and said unto them,
Verily, verily, I say unto you. The Son can do noth-
ing of himself **** without the Father *: for what
things soever he doeth "=•■":=■='** he does tlirough the
power of the Father.

20. For the Father loveth the Son "•'"•"'"**"-^-*^-*'^^^
■^■*** and guideth him in all things that he doeth and
will lead him into greater works.

21. For as the Father raiseth up the " dying, and
quickeneth them ; even so the Son quickeneth whom
lie will. [22, 23]

24. Verily, verily, I say unto you. He that heareth
2ny word, and believeth on him that sent me, hath
everlasting * light, and shall not come into condem-
nation ; but is passed from *** darkness unto light.

25. Verity, verilj^ I sa^^ unto 3^ou,The hour is com-
ing and now is, vv^hen the dead shall hear the voice

INTERPOLATIONS— 16. sought. 17. hitherto. 19. but what he sect, do.
"these also rloeth the Sou likewise. 20. and sheweth him all things that himsel'
■doeth: and he will sho%v him greater works than these that ye may marvel. 21.
^ead. 22. For the Father judgeth no man, but hath committed all judgment
Junto the Son. 23. That all men should honour the Son, even as they honour
ithe Father. He that honoureth not the Son honoureth not the Father which
Saath sent him, 24. life, death unto life.

NOTES — 16. Jesus I am told had more power on tbe sabbath day on
account of the multitudes coming to him.

JOHN V— VI— The works of Clirist.

of the Son of God: and they that hear shall * he
upliRed. [27,28,29,30,31]

32. There is another that beareth witness of me;
and I know that * his witness is true. ****'^" When
ye sent unto John he bore witness unto the
truth. ^ [33,34]

35. He was a burning and a shining light : and ye
were willing for a season to rejoice in his light.

36. But I have greater witness than that of John:
for the works which the Father hath given rne to
finish, the same works that I do, bear witness of me,
that the Father hath sent me. [37]

38. And ye have not his word abiding in you : lor
whom he hath sent, * ye believe not. [39]

40. And 3^e will not come to me, that ye might
have * light.

41. I receive not honor from men.

42. * For I know you, that ye have not the love of
God in \^ou.

43. f am come in my Father's name, and ye receive
me not: if another shall come in his own name, him
ye will receive.

44. How can ye believe, which receive honor one
of another, and "seek not the honor that cometh
from God only. [45, 46, 47]

CHAPTER VI.

AFTER these things Jesus went over the sea of
. Galilee, which is the sea of Tiberias.
2. And a great multitude followed him, because

INTERPOLATIONS— 25. live. 26. life, life. 27. And hath given him author-
ity to execute judgment also, because he is the Son of man. 28. Marvel not at
this: for the hour is coming, in the which all that are in the graves shall hear his
voice, 29. And shall come forth ; they that have done good, unto the resurrection
of life; and they that have done evil, unto the resurrection ot damnation. 30. 1
CAn of mine own self do nothine: as 1 hear, I judge: and my judgment is just;
because I seek not mine own will, but the will of the Father which hath sentme.
31. If I bear witness of myseU. my witness is not true. 32. the, which he witnes-
seth of me. 33. Ye sent unto John, and he bare witness unto the truth. 34. iJut
I receive not testimony from man: but these things I say, that ye might be saved.
37. And the Father himself, which hath sent me, hath borne witness of me. Ye
have neither heard his voice at any time, nor seen his shape. 38. him. 39. Search
the Scriptures ; for in them ye think ye have eternal life: and they are they which
testify of me. 4.0. life. 42. But. 45. Do not think that I will accuse you to the
Father: there is one that accuseth you. even Moses, in whom ye trust. 46. Kor
had ye believed Moses, ye would have believed me: for he wrote of me. 47. But
iJ yc beHeve not his writings, how shall ye believe my words ?

JOHN VI— Jestts in Galilee — multitttdes following— five loaves.

they saw his miracles which he did on them that
were diseased.

3. And Jesus went up into a mountain, and there
he sat with his disciples.

4. And the passover, a feast of the Jews, was nigh.

5. When Jesus then lifted up his eyes, and saw a
great companj^ come unto him, he saith unto Philip,
Whence shall we buy bread, that these ma\^ eat ? [6]

7. Philip answered him. Two hundred pennyworth
of bread is not sufficient for them, that every one of
them maj' take a little.

8. One of his disciples, Andrew, Simon Peter's
brother, saith unto him,

9. Thereisa lad here, which hathfive barley' loaves,
and two small fishes : but what are the\'' among so
many?

10. And Jesus said. Make the men sit down. Now
there was much grass in the place. So the men sat
down, in number about ** fifty.

11. And Jesus took the loaves ; and when he had
given thanks, he distributed to the disciples, and the
disciples to them that were set down ; and likewise
of the fishes as much as the^^ would, and they ate
and were satisfied. [12, 13, 14, 15]

15. Then he departed again inio a mountain him-
self alone.

16. And when even was now come, his disciples
went down unto the sea,

17. And entered into a ship, and went over the sea
toward Capernaum. And it was now dark, and Jesus
was not come to them.

INTERPOLATIONS — 6. And this lie said to prove him ; for he himself knew
■what he would do. 10. five thousand. 12. When they were filled, he said unto
his disciples, Gather up the fragments that remain, that nothinu: be lost. 13. There-
fore they gathered thern together, and filled twelve baskets with the fragments of
the five barley loaves, which remained over and above unto them that had aten.
14. Then those men. when they had seen the miracle that Jesus did, said. This is of
a truth that Prophet thut should come into the w^orld. 15 When Jesus therefore
perceived that they would come and take him by force, to make him a king.

NOTES — 11. Their satisfaction was largely due to his spiritual influ-
-ence. — The thought of hailing him as a king was only among a few.

TOHN VI— Storm on the sea and apparition.

18. And the sea arose by reason of a great wind
that blew.

19. So when they had rowed about five and twenty
or thirty furl on f^^s, they *ScTir the spirit of Jesus walk-
ing"* oyer the sea, and drawinj^ nigh unto the ship:
and thev were afraid.

20. But he * said unto them, It is I ; be not afraid.

21. Then thev willinglv received him into the ship
********='^'"'* and he remained, till toward morning-
when he departed.

22. The day following, * the people, which stood
on the other s'ide of the sea, saw that there was none
other boat there, save that one whereinto his dis-
ciples were entered, and that Jesus went not with his
disciples into the boat, but that his disciples *** had
come alone;

23. Howbeit there came other boats from Tiberias
nigh unto the place where they did eat bread, after
that the Lord had given thanks:

24. **'^*^ And when the people saw that Jesus w-as
not there, neither his disciples, they also took ship-
ping, and came to Capernaum, seeking for Jesus.

25. And wdien they had found him on the other
side of the sea. they said unto him. Rabbi, when
earnest thou hither?

INTERPOLATIONS— 19 see, on. 20. saith. 21. and immediate!}' the ship
was at the land whither they went. 22. when, were gone away. 24-. \\ heu tne
people theretore saw. ^

NOTES— 21. This was the occasion when Peter wished to come to him
and was told he could not.

19. The spirit of Jesus going out of his body and walking upon the sea
is one of the miracles which science has explained or rather confirmed. Jesus
said that his followers should do greater things than hiraselt. This appa-
rition of the spirit form away from the bod v has been authentically reported
even m6Te marvelouslv than in the case of Jesus and it is called the double.
Mrs. Burhanan has had this power of going out of the body and once when
walking in the streets of Denver she found herself suddenly in spirit walking
in the country in Scotland. She has also appeared to a correspondent whom
she had never seen and been recognized bj' him. _ r i j

Mr. W. J. Stead the editor and author witnessed the apparition oi a lady
in church seen also by others when her body was in bed several miles away.
Some of the wonderful occurrences in which the double appears and acts at
a distance are so marvelous that the parties are unwilling that I should
mention them.

JOHN VI — Spiritual independence of food.

26. Jesus answered them and said, ******************
*****"■■■■* verily I say unto you he who is giiided by
the spirit cometh and goeth not as you but as
directed by the light which is within him. I came
hither before vou at the behest of niv Father who
guideth all things. [27, 28, 29. 30. 31, 32, 33,

34, 35, 36, 37, 38, 39, 40]

27. Then they said to him wilt thou not bestow
upon us that light and power, such as feeds thy spirit,
that we too may be strong to endure fasting and to
do many good works.

28. We cannot accomplish much unless the body is
fed. We need bread from day to day, but thou goest
up into the mountains, and lingerest on the sea for
many hours without bodily food. We pray thee thou
show us how ire can be fed by the spirit as thou art.

29. Jesus said to them, I bring the bread ol spirit-
ual life, and they who receive it shall be fed; nor will
they he a-hungered or a-thirst as are those who care
only for physical supplies. If you are faithful and are
willing to follow me into the wilderness and the
mountains and take no thought when ye shall iind
bread for the body, but trust to the spirit to give
you strength, ye too may be fed as I am with the
manna that comes from heaven.

41. The Jews then murmured at him, because he
said, I " bring the bread '"** of truth from heaven.

INTERPOLATIONS— 27. Labour not for the meat which perisheth, but for
that meat which endureth unto everlasting life, w^hich the Son of man shall give
unto 3'ou : for him hath God the Father sealed. 28. Then said they unto him,
What shall we do, that we might work the works of God ? 29. Jesus answered
and said unto them, This is the work of God, that ye believe on him whom he hath
sent. 30. They said therefore unto him. What sign shewest thou then, that we may
see, and believe thee ? what dost thou ^'ork ? 31. Our fathers did eat manna in the
desert: as it is written. He gave them bread from heaven to eat. 32. Then Jesus
said unto them, Verilj', verily, I say unto you, Moses gave you not that bread from
heaven; but my Father givctli you the true bread from heaven. 33. For the bread
of God is he which cometh down from heaven, and giveth life unto the world. 34.
Then said they unto him. Lord, evermore give us this bread. 35. And Jesus said
unto them, I am the bread of life: he that cometh to me shall never hunger ; and he
that believeth on me shall never thirst. 36. But I said unto you, That ye also have
seen me, and believe not. 37. All that the Father giveth me shall come to me ; and
him that cometh to me I will in no w^ise cast out. 38. Fori came down from heaven,
not to do mine own will, but the will of him that sent me. 39. And this is the
Father's will which hath sent me, that of all which he hath given me I should lose
nothing, but should raise it up again at the last day. 40. And this is the will of
him that sent me, that every one which seeth the Son, and believeth on him, maj
have everlasting life: and I will raise him up at the last day. 41. am. whitb came
down.

JOHN VI— Jestis asserts his mission.

42. And they said, Is this not Jesus, the son" of
Joseph, whose father and mother ^^'^ know ? how ^
it then that he saith, 1 ^^ hnng the bread from

^43.^ Jesus therefore answered and said tmto them,
Murmur not among yotirselves.

44. No man ean come to me, ^^^^tSL^e sWUe
which hath sent me draw him: and he shall oe

raised up at the last day. ,

^^ ************ Every man therelore tnai: ^^^"-

heard, and learned of the Father, cometh ^^^« '^^.^^

'truth •

47. Verily, verily, I say unto you, He that believ-
eth on me hath everlasting * hght.

48. I ** bring the bread of life.

49 Your fathers did eat manna in the wilderness,
♦** which fed the body only, but the body dies.

50 This is the bread which cometh down from
heaven, that a man may eat thereof, and not die.

[51, 52, 53, 54, 55, 56, 57, 58, 59,60, 61, 62J
63. It is the Spirit that quickeneth; the flesh pro-
iiteth nothing: the words that I speak unto you,
they are spirit, they are life. , ^ , r ^+

64 But there are some of you that believe not.
For Jesus knew *** who they were that believed
not. ***** L -•

INTERPOLATIONS-42 caxnc down *f -^J/^^^^^V God" mc'''^°Noftilt
is written in the prophets. And they shall be all taught of Ooam^^^^ ^^^ ^^^^^
any man hath seen the Father save ^e which is o« ^°"' ; ^ ^^ead which came
47 life. 48. am that 49. and are dead -^J- ^^^^^^haU live for ever: and the
down from heaven : if any "^il/^^* ^^ *'i''^^ill ^ive for the life of the world. 52.
bread that I will give is my A^^i^l^^^.^.r saving How can this man give us hi.
The Jews therefore strove among themselves, sa>iug, n ^^^ Except

flesh to eat? 53. Then Jesus said unto them. Venlyven^y^ ? -^ ^^

ye eat the flesh of the Son of man and drmk his ^loo'l, ye nav ^ ^.^^ ^^^

Whoso eateth my flesh, and dnnketh ™y^\°°°^' ^?\ndced and my blood is drink
him up at the last day 55 For my flesh '« ™^^^V^%,oXdw?lleth in me. and
indeed. 56. He that eatheth my flesh and dnnketh my do Kather;8ohe

I in him. 57. As the living Father ^ath^nt me a"d^^ "^^ J ^uich came down
that eateth me. even he shall live by.5>«„, ^*- 2,°'*and are dead: he that eateth of
from heaven: not as your father did eat manna, and are ae^^^ synagogue, as he
this bread shall live for ever. 59. These tmngssaiu they had heard

taught in Capernaum. •O. .Many therefore of his d^s<npres /new in him-

this. said. Thfs is a hard saying ; 7^^° "i^^^^ unto them Doth this offend you ? 62.
self that his disciples murmured at it, he said unto ^^^^^ "^"^^^s before ? 64. from
What and if ye shall see the Son of man ascend ^P^^^^^^g^fa^Therefore said I unto
the beginning, and who -ho^l^.^^f y.^'J^'t ft w«e Eiv« onto him of my Father.
»on. that no man can come unto me, except it were bi»«:

^ 21

JOHN VI— VII— Test of the disciples— retlirlng: to Oalllee.

66. From that time many of his * followers went
back, and walked no more with him.

67. Then said Jesus unto the twelve, Will ye also
go away.

68. Then Simon Peter answered, Lord, to whom
shall we go ? thou hast the words of eternal life.

69. And we believe and are sure that thou art that
Christ, ******.

70. Jesus answered them, Have not I chosen you
twelve, and one of you is ** unfaithful F

71. He spake of Judas Iscariot, the son of Simon:

CHAPTER VH.

AFTER these things Jesus walked in Galilee : for he
, would not walk in Jewry, because the Jews
sought to kill him.

2. Now the Jews* feast of tabernacles was at hand.

3. His brethren therefore said unto him, Depart
hence, and go into Judea, that thy * followers also
may see the works that thou doest. If thou do these
things, shew thj^self to the world, [4, 5]

6. Then Jesus said unto them. My time is not yet
come : but ***** ye can go at any time.

7. The world tannot hate you ; but me it hateth,
because I testify of it, that * its works * are evil.

8. Go ye up unto this feast: I go not up yet unto
this feast; for my time is not yet full come.

9. When he had said these words unto them, he
abode still in Galilee.

INTERPOLATIONS— 66. disciples. R9. the Son of the living God. 70. a
devil. 71. for he it was that should betray him. being one of the twelve. 3. dis-
ciples. 4. For there is no man that doeth any thing in secret, and he himself seek-
eth to be known openly. 5. For neither did his brethren believe in him. 6. your
time is always ready. 7. the thereof.

NOTES — 70. Jesus was not at that time fully aware of the extent of
the treachery of Judas.

1. He had no fear then of being killed, but wished to avoid the conflict
ttnd disturbance.

JOHH VII— Jes«a teachlnK la tlie temple.

10. But * after his brethren were gone up, then
went he also up unto the feast, not openly, but as it
■were in secret.

11. Then the Jews sought him at the feast, and
said, Where is he?

12. And there was much murmuring among the
people concerning him: for some said. He is a good
man: others said, Nay; but he deceiveth the people.

13. Howbeit no man spake * publicly of him for
fear of the Jews.

14. Now about the midst of the feast Jesus went
up into the temple, and taught.

15. And the Jews marvelled, saying. How knoweth
this man **** these things of which no man hath
learned?

16. Jesus answered them, and said, My doctrine is
not mine, but his that sent me.

17. If any man will do his will, he shall know of
the doctrine, whether it be of God, or whether I speak
of myself.

18. He that speaketh of himself seeketh his own
glory: but he that seeketh his glory that sent him,
the same is true, and no unrighteousness is in him.

19. Did not Moses give you the law, and yet none
of you keep the law ? Why go ye about to kill me?

20. The people answered and said. Thou hast a
devil: who goeth about to kill thee?

21. Jesiis answered and said unto them, I have
done * my work, and ye all marvel.

22. Moses * gave unto you circumcision; (not
because it is of Moses, but of the fathers;) and ye
on the sabbath day circumcise a man.

23. If a man on'^the sabbath day receive circum-
cision, that the law of Moses should not be broken;

INTERPOLATIONS — 10. when. 13. openly. 15. letters, having never
learned? 21. one. 23. therefore.

NOTES— 15. Jesus was amply informed in philosophr and religion and
familiar with languages. The assertion in this verse was introduced to
-make his knowledge appear miraculous.

JOHN VII — Discussion in the temple, Jewish hostility.

are ye angry at me, because I have made a man every
wliit whole on the sabbath da3'' ?

24. Judge iTot according to the appearance, but
judge righteous judgment.

25. Then said some of them of Jerusalem, Is not
this he, whom they seek to kill ?

26. But, lo, he speaketh boldly, and they say
nothing unto him. Do the rulers * believe indeed
that this is the very Christ?

27. Howbeit we know this man whence he is : but
w^hen Christ cometh, no man knoweth w^hence he is.

28. Then cried Jesus in the temple as he taught^
saying. Ye both know me, and ye know whence I
am : and I am not come of myself, but he that sent
me is * God, whom ye know not.

29. But I know him; for I am from him, and he
hath sent me.

30. Then they * desired to take him : but no man
laid hands on him, * /or his hour was not yet come.

31. And many of the people believed on him, and
said, When Christ cometh, will he do more miracles
than these which this man hath done?

32. The Pharisees heard that the people murmured
such things concerning him; and the Pharisees and
the chief priests sent officers to take him.

33. Then said Jesus unto them, Yet a little while
am I with you, and then I go unto him that sent me.

34. Ye shall seek me, and shall not find me: and
where I shall be thither ye cannot come.

35. Then said the Jews amo»g themselves. Whither
will he go, that we shall Ciot find him? will he go
unto the dispersed ameng the Gentiles, and teach the
Gentiles ?

36. What manner of saying is this that he said,
Ye shall seek me, and shall not find me : and where I
* shall be, thither ye cannot come ?

37. In the last day, * the great day of the feast,

INTERPOLATIONS — 26. know. 28. true. *30. songbt, because. 34. am.
S6. am. 37. that.

24 \

JOHN Vli— la this Christ— ofi&cers abashed.

Jesus stood and * spake out, saying, If any man
thirst, let him come unto me, and drink.

38. He that belie veth -*^— *****.-**** -^ ^^^ ^.^^.;,
shall be a source ol living- light.

39. " This spake he of the vSpirit, which thev that
believe on him should receive: *—■********

40. Many of the people therefore, when they heard
this saying, said, Of a truth this is the Prophet.

41. Others said, This is the Christ. But some said.
Shall Christ come out of Galilee?

42. Hath not the vScripture said. That Christ
Cometh of the seed of David, and out of the town
of Bethlehem, where David was?

43. So there was a division among the people
iDccause of him.

44. And some of them would have taken him ; but
no man laid hands on him.

45. Then came the officers to the chief priests and
Pharisees; and they said unto them, Why have ye
^ot brought him ?

46. The officers answered. Never man spake like
this man,

47. Then answered them the Pharisees, Are ye also
•deceived ?

48. Have any of the rulers or of the Pharisees
believed on him? [49]

50. Nicodemus saith unto them, (he that came to
Jesus by night, being one of them,)

51. Doth our law judge any man, before it hear
liim, and know what he doeth?

52. They answered and said unto him, Art thou
also of Galilee ? Search and look : for out of Galilee
ariseth no prophet.

53. And every man went **** his own way borne.

INTERPOLATIONS— 37. cried. 38. on me. as the Scripture hath a«id, o«t
«nt of hU belly shall flow rivers of liTing water 39. Bat, for the Holy Gho«t w^a
not yet gi^cn ; because that Jc'tis was not yet glorified. 49. But thia people wliB
%aoweth not the taw are cnrsed. S3, unto hia owa hoaae.

JOSH YXIX— Teaching: la the temple — luroteetlna: tlie woman aecit««i>

CHAPTER VIII.

JESUS went unto the mount of Olives.
2. And early in the morning he came again into
the temple, and all the people came unto him ; and he-
sat down and taught them.

3. And the scribes and Pharisees brought unto him
a woman taken in adultery ; and when they had set
her in the midst,

4. They say unto him, Master, this woman was
taken in adultery, in the very act.

5. Now Moses in the law commanded us, that such
should be stoned : but what sayest thou ?

6. This they said, tempting him, that they might
have to accuse him. But Jesus stooped down, and
with his finger wrote on the ground, as though he
heard them not.

7. So when they continued asking him, he lifted up'
himself, and said unto them, He that is without sin
aniong 3^ou, let him first cast a stone at her.

8. And again he stooped down, and wrote on the
ground.

9. And they which heard it, being convicted by
their own conscience, went out one by one, begin-
ning at the eldest, even unto the last : and Jesus was
left alone, and the woman standing in the midst.

10. When Jesus had lifted up himself, and saw none-
but the woman, he said unto her. Woman, where are
those thine accusers ? hath no man condemned thee ?■'

11. She said. No man, Lord. And Jesus said unto-
her, Neither do I condemn thee : go, and sin no more,
and many similar things did he for unfortunate-
women.

12. Then spake Jesus again unto them, saying, 2
am the light of the world : he that foUoweth me shall
not walk in darkness, but shall have the light of life.

13. The Pharisees therefore said unto him. Thou,
bearest record of thyself; thy record is not true.

14. Jesus answered and said unto them, Though I

JOHN TXZZ— Jeattfl declarea his mlsalon from the Fathec.

bear record of myself, yet my record is true: for I
know whence I came, and whither I go ; but ye can-
not tell whence I come, and whither I go,

15. Ye judge after the flesh ; I *** do not.

16. And yet if I judge, my judgment is true: for I
am not alone but ** from the Father that sent me.

17. It is also written in your law, that the testi-
mony of two men is true.

18. I am one that bear witness of myself, and the
Father that sent me beareth witness of me.

19. Then said they unto him. Where is thy Father ?
Jesus answered, Ye neither know^ me, nor my Father:
if ye had known me, ye should have known my
Father also.

20. These words spake Jesus in the treasury, as he
taught in the temple: and no man laid hands on him;
for his hour was not yet come.

21. Then said Jesus again unto them, I go my way,
and ye shall seek me, and if ye seek me not ye shall
die in your sins : whither I go, ye cannot come.

' 22. Thensaidthe Jews, Will he kill himself? because
he saith. Whither I go, ye cannot come.

23. And he said unto them, Ye are from beneath ; I
am from above: ye are of this world: I am not of
this world.

24. I said therefore unto you, that ye shall die in
your sins : for if ye believe me not ****, ye shall die in
your sins.

25. Then said they unto him. Who art thou? And
Jesus saith unto them, Even the same that I said unto
you from the beginning.

26. I have many things to say and to *** reveal to
you: he that sent me is true; and I speak to the world
those things which I ** received of him.

INTERPOLATIONS— 15 judge uo man. 16. I and. 24. that I am he. 29.
judge of, but, have heard.

NOTES— 20. The treasury in which he spoke to a few, was a place ia
tbe temple where the offerings and collections were kept.

JOHN VIII— He aaserts his message from God— Superior to Abraham.

27. They understood not tHat he spake to them of
the Father.

28. Then said Jesus unto them, When ye have **
destroyed the Son of man, then shall ***** ft be known
whom I am, and that I do nothing of myself; but as
my Father hath taught me, I speak these things.

29. And he that sent me is with me: the Father
hath not left me alone ; for I do always those things
that please him.

30. As he spake these words, many believed on him.

31. Then said Jesus to those Jews which believed
on him, If ye continue in my word, then are ye my
disciples indeed;

32. And ye shall know the truth, and the truth
shall make you free.

33. They answered him, We be Abraham's seed,
and were never in bondage to any man : how sayest
thou, Ye shall be made free ?

34. Jesus answered them, Verily, verily, I say unu^
you. Whosoever committeth sin is the servant of sin.

35. And the servant abideth not in the house for-
ever : but the * truth abideth ever.

36. If the * truth therefore shall make you free, ye
shall be free indeed.

37. I know that ye are Abraham's seed; but ye
seek to kill me, because my word hath no place in
you.

38. I speak that which I have ** received tram my
Father: and ye profess to do that which ye have **
received from your father.

39. They answered and said unto him, Abraham
is our father. Jesus saith unto them, If ye are Abra-
ham's children ye * should do the works of Abraham.

40. But now ye seek to kill me, a man that told
you the truth, which I have ** received from God :
this did not Abraham.

IKTBRPOLATIONS— 28. lifted tip, x« know that I aoi he. 36. Son. 3«. Soa.
38. Mm with, seen vrtth. 30. would. 40. heard of.

JOHN VIII— Jesas asserts the divine message.

41. ***«-**. Then said they to him, ****** ; we have
one Father, even God.

42. Jesus said unto them, If God were your
Father, ye would love me; for I proceeded forth and
came from God; neither came I of m3^self, but he
sent me.

43. Why do ye not understand my speech? **
Although yQ * hear m^-^ words. [44]

45. ** When I tell you the truth, ve believe me
not. ' [46]

47. He that is of God heareth God's words; ye
therefore hear them not, because ye **** do not seek
your heavenly Father.

48. Then answered the Jews, and said unto him,
Say we not, well that thou art a Samaritan, and
hast a devil ?

49. Jesus answered, I have not a devil; but I
honor my Father, and ye *** understand me not.

50. And I seek not mine own glory : ••***** I seek
only to do his will who judgeth wise7r.

51. Verily, Verily, I say unto you. If a man keep
my saj'ing, he shall never see * spiritual darkness and
death.

52. Then said the Jews unto him. Now we know
that thou hast a devil. Abraham is dead and the
prophets; and thou sayest. If a man keep my saying,
he shall never taste of death.

53. Art thou greater than our father Abraham,
which is dead, and the prophets who are dead:
whom makest thou th3''self ?

54. Jesus answered, If I honor m\'self, my honor
is nothing: it is my Father that honoreth me; of
whom ye say, that he is your God :

55. Yet ye have not known him ; but I know him :

INTERPOLATIONS— Ye do the deeds of your father. We be not bom of
fomieation. *3. even because, cannot. 4,4>. Ye are of your father the devil, and
the lusts of your father ye will do : he was a murderer from the beginning, and
abode not in the truth, because there is no truth in him. When he spcaketh a lie,
he speaketh of his own: for he is n. liar, and the father of it. 4,5. And because.
46. Which of you convineeth me of sin ? And if I sav the truth, why do ye not
believe me? 47. are not of i^od. 49. do dishonour me. 50. there i* oae that
•ceketb aad JBdgeth. SI. death.

JOHK Till— IX— ColUslon wltb the Jews— healing the blind.

and if I should say, I know him not, I * should be a
liar like unto you : but I know him, and keep his *
commands.

56. Your father Abraham rejoiceth to see my day:
and he * sees it, and * is glad.

58. Jesus said unto them, Verih^, verily, I say unto
you. Before Abraham, was ** the spirit that speaks
through me.

59. Then ****** some raised their sticks to strike
at him : but Jesus hid himself, and went out of the
temple, going through the midst of them, and so
passed by.

CHAPTER IX.

A ND as Jesus passed by, he saw^ a man who was
/\ blind from his birth.

2. And his disciples asked him, saying, Master, who
did sin, this man or his parents, that he was born
blind? [3]

3. Jesus answered, / know not whether this man
sinned or his parents, but the work of God may be
made manifest in him.

4. I must work the works of him that sent me,
while it is day : the night cometh, when no man can
w^ork.

5. As long as I am in the world, I ** bring light *
to the world.

6. When he had thus spoken, he spat on ************
some clay and anointed the eyes of the blind man
with the clay,

7. And said unto him. Go, wash in the pool of
Siloam, (*****). He went his way therefore, and
washed, and came seeing.

INTERPOLATIONS — 55. shall, saying. 5fi. saw, was. 58. I am. 59, took
they up stones to cast. 3. Neither hath this man sinned, nor his parents: but that
theworks of God should be made manifest in him. 5. am the, of. G. the ground,
and made clay of the spittle, and he anointed the. 7. (which is by interpretation..
Sent.)

NOTES — 58. This was a candid statement of his inspiration. I was
informed by St. John with the sanction of Jesus that the spirit mentioned,
-who spoke through him was a very ancient spirit from Arabia — a great
teacher, of whom there is on earth no record or recollection.

JOHN XX— Testimony of the blind maa.

8. The neighbors therefore, and they which before
had seen hira that he was blind, said, Is not this he
that sat and begged ?

9. Some said. This is he: others said, He is like him:
but he said, I am he.

10. Therefore said they unto him, How were thine-
eyes opened ?

11. He answered and said, A man that is called;
Jesus * used clay, and anointed mine eyes, and said-
unto me, Go to the pool of Siloam, and wash: and*
I went and washed, and I received sight.

12. Then said they unto him, Where is he? Hesaid,.
I know not.

13. They brought to the Pharisees him that afore-
time was blind.

14. And it was the sabbath day when Jesus * used
the clay, and opened his eyes.

15. Then again the Pharisees also asked him how^
he had received his sight. He said unto them. He put
clay upon mine eyes, and I washed, and do see.

16. Therefore said some of the Pharisees, This man
is not of God, because he keepeth not the sabbath
day. Others said, How can a man that is a sinner
do such miracles? And there was a division among:
them.

17. They say unto the blind man again. What
sayest thou of him, that he hath opened thine eyes?'
He said, He is a prophet.

18. But the Jews did not believe concerning him^
that he had been blind, and received his sight, until
they called the parents of him that had received his.
sight.

19. And they asked them, saying, Is this your son^
who ye say was bom blind ? how then doth he now
see?

20. His parents answered them and said, We know
that this is our son, and that he was born blind :

INTERPOLATIONS— 11. made. 14. made.

JOHN IX— The blind man assailed.

21. But by what means lie now seeth, we know
not; or who hath opened his eyes, we know not:
he is of age; ask him : he shall speak for himself.

22. These words spake his parents because they
feared the Jews ; for the Jews had agreed already,
that if any man did confess that he was Christ, he
should be put out of the synagogue.

23. Therefore said his parents, he is of age ; ask him.

24. Then again called they the man who was
blind, and said unto him, Give God the praise: we
know that this man is a sinner.

25. He answered and said, Whether he be a sinner
orno, I know not: one thing I know, that, whereas
I was blind, now I see.

26. Then said they to him again, What did he to
thee ? How opened he thine eyes ?

27. He answered them, I have told you already,
a.nd ye did not hear: wherefore would ye hear it
again ? will ye also be his disciples ?

28. Then the3' reviled him, and said. Thou art his
disciple; but we are Moses' disciples.

29. We know that God spake unto Moses: as for
this fellow, we know not from whence he is.

30. The man answered and said unto them. Why
herein is a marvelous thing, that ye know not
whence he is, and yet he hath opened mine eyes.

31. Now we know that God heareth not sinners:
hut if any man be a worshipper of God, and doeth
ills will, him he heareth.

32 Since the world began was it not heard that
any man opened the eyes of one that was born blind.

33. If this man were not of God, he could do
nothing.

34. They answered and said unto him. Thou wast
altogether born in sins, and dost thou teach us?
And they cast him out.

35. Jesus heard that they had cast him out ; and
when he had found him, he said unto him, Dost thou
ijelieve on the Son of God ?

JOHN IX-X— "Thou hast seen him"— Jesus tie Shepherd.

36. He answered and said, who is he, Lord, that I
might believe on him ?

37. And Jestis said unto him. thou hast " seen him,
and it is he that talketh with thee.

38. And he said, Lord, I believe. And he wor-
shipped him.

39. And Jesus said, ** I ** came into^ this world,
that the^^ which see not, might see ; ***-=^"-*^'''^.

40. And some of the Pharisees which were with
him heard these words, and said unto him. Are we
blind also ?

41. Jesus said unto them, If ye were * ignorant y
ye should have no sin: but now ye say, We * under-
stand; therefore your sin remaineth. [1]

CHAPTER X.

JESUS went forth into the outskirts ofjerusalerny
and spoke to those who gathered around him
making himseli known as the shepherd of those who
barkened unto him, saving,

2. * He that entereth in by the door is the shep-
herd of the sheep.

3. To him the porter openeth ; and the sheep hear
his voice: and calleth his own sheep by name, and
leadeth them out.

4. And when he putteth forth his own sheep, he
goeth before them, and the sheep follow him: for
they know his voice.

5. And a stranger will they not follow, but will
flee from him : for they know not the voice of stran-
gers.

6. This parable spake Jesus unto them ; but they
understood not "*** that which he spake unto them.

7. Then said Jesus unto them again, Verily, verily,
I say unto you, I am the * shepherd of the sheep.

[8]

INTERPOLATIONS— 37. both. 39. For judgment, am come, and that they
-which sec might be made blind. 4.1. blind ; see. 1. Verily, verily, I say unto you,
He that entereth not by the door into the sheepfold, but climbeth up some other
way, the same i« a thief and a robber. 2. But. 6. what things th«y were. 7. door.

JOHN Z— The faithful Shepherd — discnsslon — Solomon's porch.

9. I am the door; by me if any man enter in, he
•shall be saved, and shall go in and out and find * the
truth with me. [10]

11. I am the good shepherd: the good shepherd
.giveth his life for the sheep.

12. But he that is a hireling, and not the shepherd,
"whose own the sheep are not, seeth the wolf coming,
^nd leaveth the sheep, and fleeth and the wolf
catcheth them, and scattereth the sheep.

13. The hireling fleeth, because he is a hireling, and
•careth not for the sheep.

14. I am the good shepherd, and know my sheep,
.and am known of mine.

15. As the Father knoweth me, even so know I
the Father: and I Xary down my life for the sheep.

16. And other sheep I have, which are not of this
fold : them also must I bring, and they shall hear my
Toice; and there shall be one fold, and one shepherd.

17. Therefore doth my Father love me, because I
** give my life, ***'^^* to this work. [18]

19. There was a division therefore again among
the Jews for these sayings.

20. And m.any of them said, He hath a devil, and
is mad ; why hear ye him ?

21 Others said, these are not the words of him
that hath a devil. Can a devil open the eves of the
blind?

22. And it was at Jerusalem the feast of the dedi-
cation was held, and it was in winter.

23. And Jesus walked in the temple in Solomon's
porch.

24. Then came the Jews round about him, arid
•said unto him, How long dost thou make us to

doubt? If thou be the Christ, tell us plainly.

INTERPOLATIONS— 8. All that ever came before me are thieves and robbers:
but the sheep did not hear them. 9. pasture. 10. The thief cometh not, but for to
steal, and to kill, and to destroy; I am come that they might have life, and that
they niijjht have it more abundantly. 17. lay down, that I might take it again.
18. No man taketh it from me, but I lay it down of myself, I have power to lay it
down, and I have power to take it again. Thia soanuandment have I received of
my Father.

JOHH X— Aiiery opposltloa of the Jews.

25. Jesus answered them, I told you, and ye
believed not: the works that I do in my Father's
name, thej^ bear witness of me.

25. But ye believe not, because ye are not of ray
sheep, as I said unto you.

27. My sheep hear my voice, and I know them,
and they follow me :

28. And I give unto them eternal * light ; and they
shall never perish, neither shall any man pluck them
out of my hand.

29. My Father, which gave them me, is greater
than all ; and ************ none can take them from
-me. [30]

30. I give the light from my Father.

31. Then the Jews took up * their staffs again to
* strike him.

32. Jesus answered them, Many good works have
J shown you from my Father; for which of those
works **** would ye strike me?

33. The Jews answered him, saying. For a good
work we*** would not strike thee; but lor blasphemy;

•and because that thou, being a man, makest thyself
God.

34. Jesus answered them, is it not written in your
law, I said, Ye are * of God. "^

35. If he called them *o/Goc7, unto whom the word
of God came, and the Scripture cannot be broken ;

36. Say ye of him, whom the Father hath sancti-
fied, and' sent into the world, Thou blasphemest;
because I said, I am the Son of God?

37. If I do not the works of my Father, believe
me not.

38. But if I do, though ye believe not me, believe
the works ; that ye may know, and believe, that the
Father is **"*** with me.

39. Therefore they sought again to take him; but
he escaped out of their hand,

INTERPOLATIONS— 28. life. 29. no man is able to pluck tbrm ont <^ mj
father's hand. 30. I and my Father are one. 31. stones, stone. S^. oo jc
rtone me? 33. 81006 thee not. 34,. gods? 35. gods. H8. in me, »nd I la him.

JOHN X — SI — Beyond the Jordan— I^azarus sick— Jesus goes.

40. And vv^ent away again beyond Jordan into the
place where John at first baptized ; and there he abode,
with the nshernien who were his triends.

41. And man3' resorted tinto him, and said, John
did no miracle: but all things that John spake of this
man were true.

42. And many belicYed on him there.

CHAPTER XI.

NOW a certain man was sick, named Lazarus, of
Bethany, the town of Mar}' and her sister
Martha.

2. (It was that Mary which afterward anointed
the Lord with ointment, and wiped his feet w^th her
hair, whose brother Lazarus was sick.)

3. Therefore his sisters sent unto him, sa3''ing. Lord,
behold, he whom thou lovest is sick.

4. When Jckus heard that, he said, This sickness is
not unto deatn,

5. Now Jesus loved Martha, and her sister, and
Lazarus.

6. When he had heard therefore that he was sick,
he abode two da3^s still in the same place where he
was.

7. Then after that saith he to his disciples. Let us
go into Judea again.

8. His disciples say unto him, Master, the Jews of
late sought to stone thee; and goest thou thither
agam ?

9. Jesus answered, Are there not twelve hours in
the da\^ ? If an}^ man walk in the da\', he stumbleth
not, because he seeth the light of this world.

10. But if a man walk in the night, he stumbleth,
because there is no light in him ; yet he who hath the
spiritual hght within him may walk at night as by
day, without stumbhng for the mner hght shining
through the darkness, maketh clear the way.

INTERPOLATIONS— 4. but for the glory of God, that the Son of God might
be glorifi<xi thereby.

JOHN XI— I^azams in the grrave.

11. These things said he: and after that he saith
unto them, Our friend Lazarus sleepeth; but I go,
that I may awake him out of sleep.

12. Then said his disciples, Lord, if he sleep, he
shall do well, for the^' thought that he had spoken
of taking rest in sleep. [13]

14. Then said Jesus unto them plainly, Lazarus is
dead.

15. And I am glad for your sakes that I was not
there, to *********** detain him, ior now ye shall see
the power of the spirit:

16. Then said Thomas, who is called Didymus,
unto his fellow disciples. Let us also go, that we may
*** see these wonders.

17. Then when Jesus came, he found that he had
lain * ready for the grave four days alread^^

18. Now Bethany was nigh unto Jerusalem, about
fifteen furlongs off:

19. And many of the Jews came to Martha and
Mar3', to comfort them concerning their brother.

20. Then ^L'lrtha, as soon as she heard that Jesus
was coming, went and met him : but Mary sat still
in the house.

INTERPOLATIONS— 15. the intent ye may believe; nevertheless let ns go trnto
him. 16. die with him. 17. in.

NOTES— 13. Carelessor ignorant critics have suijffestedthattbe author
of this gospel was not aquainted with the geography of Palestine, but I
have been unable to discover any error. As to the distance of Bethany from
Jerusalem Chambers' '-. vcl. says very incorrectly it was three miles. The
map in my bible shows it a little less than a mile. Fitteen Jewish furlongs
(stadion) are DlOlVi feet, nearly 800 less than English measure. When Sl.
John was asked as to the distance he said it was about a mile and three
quarters, which would be just 138% feet more than the 15 furlongs of the
gospel — (less than a fourth of a furlong).

The bible has had much microscopic criticism like that of flies crawling
over a paintmg.from criti-S whose moral nature was too passive or myopic
to perceive thac it was a gigantic picture of the universal Hell and Hell god,
with no variation rom its fires, except at the gloomy little patch where
human fuel is being reared for the flaines, and the little gallery for specta-
tors who aie entertained by the groans of heretical patriots and philos-
OTiher^; who objected to Neronein tyrants and sacerdotal imposiures. The
British bishops in heaven laughing in sacred joy at Washington in hell do
not shock the moral sense of learned biblical students.

fOHN IX— Jestts meets the family of I>aKatus.

21. Then said Martha unto Jesus, Lord, if thou
hadst been here, my brother had not died.

22. But I know, that even now, whatsoever thou
wilt ask of God, God will give it thee.

23. Jesus saith unto her, Thj- brother shall rise
again.

24. Martha saith unto him, I know that he shall
rise again in the resurrection at the last day.

25. Jesus said unto her, I * bring tho. resurrection,
and the life: he ************ that receiveth shall live:

26. And whosoever liveth and believeth in me shall
never die. Believest thou this?

27. She saith unto him, Yea, Lord : I believe that
thou art the Christ, the Son of God, wdiich should
come into the world.

28. And when she had so said, she went her way,
and called Marj'- her sister secretly, saying. The
Master is come, and calleth for thee.

29. As soon as she heard that, she arose quickly,
and came unto him.

30. Now Jesus was not j^et come into the town,
but was in that place where Martha met him.

31. The Jews then which w^ere with her in the
house, and comforted her, when they saw Mary,
that she rose up hastily and went out, followed her,
saying, She goeth unto the grave to weep there.

32. Then when Mary was come where Jesus was,
and saw him, she fell down at his feet, saying unto
him, Lord, if thou hadst been here, my brother had
not died.

33. When Jesus therefore saw her weeping, and the
Jews also weeping wdiich came with her, he groaned
in the spirit, and was troubled,

34. And said. Where have ye laid him? They say
tmto him. Lord, come and see.

35. Jesus wept.

36. Then said the Jews, Behold how he loved him !

INTERPOLATIONS — 25. am, that belieyeth in me, though he were dead, yet
BbaU he live.

JOHN XZ— HealLusr of i;a«arti3— jealousy of Pharisees.

37. And some of them said, Could not this man,
■who opened the eyes of the blind, have caused that
even this man should not have died?

38. Jesus therefore again groaning in himself com-
-^th to the * body. It was in a cave, and a stone lay
** against the entrance,

39. Jesus said. Take ve away the stone. Martha,
the sister of him that was dead, saith unto him,
Lord, by this time he stink cth : for he hath been dead
four days.

49. Jesus saith unto her. Said I not unto thee,
that, if thou wouldest believe, thou shouldest see the
glory of God ?

41. Then they took away the stone from the place
where the dead was laid.' And Jesus lifted up his
eyes, and said. Father, I thank thee that thou hast
heard me.

42. And I know that thou hearest me always:
but because of the people which stand by I said it,
that they may believe that thou hast sent me.

43. And when he thus had spoken, he cried with a
loud voice, Lazarus, come forth.

44. And he that was dead came forth, bound hand
and foot in graveclothes ; and his face was bound
about with a napkin. Jesus saith unto them. Loose
him, and let him go.

45. Then many of the Jews which came to Mary,
and had seen the things which Jesus did, believed
on him.

46. But some of them went their ways to the
Pharisees, and told them what things Jesus had
done.

47. Then gathered the chief priests and the Phar-
isees a council, and said, What do we? for this man
doeth man^" miracles.

48. If we let him thus alone, all men will believe
on him; and the Romans shall come and take away
both our place and nation.

INTERPOLATIONS— 38. grave, upon it.

JOHN XI — Calaplias and Pliarlsees hostile.

49. And one of them, named Caiaphas, being the
high priest that same year, said unto them. Ye
know nothing at all.

50. Nor consider that it is expedient for us, that
one man should die for the people, and that the
w^hole nation perish not.

51. And this spake he not of himself: but being
high priest that year, and under an evil spiritual
power he prophesied that Jesus should die for that
nation ; [52]

53. Then from that day forth they took counsel
together for to put him to death.

54. Jesus therelore walked no more openly among
the Jews ; but went thence unto a country near to the
wilderness, into a dtj called Ephraim, and there con-
tinued with his disciples.

55. And the Jews' passover was nigh at hand; and
many went out of the country up to Jerusalem,
before the passover, to purify themselves.

56. Then sought they for Jesus, and spake among
themselves, as the\^ stood in the temple, What think
ye, ""* will he not come to the feast.

57. Now both the chief priests and the Pharisees
had given a commandment, that if any man knew
where he were, he should show it, that they might
take him.

INTERPOLATIONS — 52. And not for that nation only, but that also he should
gather together in one the children of God that were scattered abroad. 56.
that he.

NOTES— 54-. The city of Ephraim was about twelve miles northeast
of Jerusalem, and lour miles from Bethel in Judea— a convenient refuge for
Jesus and his di?ciples. He well knew that he was doomed and could not
escape without fleeing from the country. He would have been well received
in Persia by Hated; but he had a far more perfect prescience of his doom
than Lincoln had within 24 hours of his asssasination. He told his dis-
ciples what he expected, and that he would appear to them after his death,
as he did. There was no death to him— there is none to those who agree
with him in their inmost soul. The time is near when the writer will realize
this in the joy of a new birth. The death of Jesus was necessary to teach
and to confirm his disciples, and he nerved them to a similar heroism— the
divine heroism of love. May this volume be instrumental in enlightening
the apostles of the next century.

JOHN XII— Jestts at Bethany— the supper— the ointment— the Jews.

CHAPTER XII.

THEN Jesus six daj-s before the passover came to
Bethany, where Lazarus was which had been
dead, whom he raised from the dead.

2. There thej- made him a supper; and Martha
served: but Lazarus was one ot them that sat at
the table with him.

3. Then took Marj- a pound of ointment of spike-
nard, ver3^ costly, and anointed the leet of Jesus, and
wiped his feet with her hair: and the house was filled
with the odor of the ointment.

4. Then saith one of his disciples, Judas Iscariot,
Simon's son, which should betray him,

5. Why was not this ointment sold for three
hundred pence, and given to the poor? [6]

7. Then said Jesus, Let her alone: against the day
of my burying hath she kept this, but being grateful
hath used it now.

8. For the poor always ye have with you ; but me
ye have not alwa\'s.

9. * Manv people of the Jews therefore knew that
he was there : and they came not for Jesus' sake only,
but that they might see Lazarus also, whom he had
raised from the dead.

10. But the chief priests consulted that they might
put Lazarus also to death ;

11. Because that by reason of him many of the
Jews went awa3% and believed on Jesus.

12. On the next day * many people that were come
to the feast, when they heard that Jesus was coming
to Jerusalem,

INTERPOLATIONS— 6. This he said, not that he cared for the poor, but
be^anse he was a thief, and had the bag, and bare what was put therein. 9.
ai£ach. 12. much.

JOHN ZII — Tritunphant entry into Jertisaleta.

13. Took branches of palm trees, and went forth
to meet him, and cried, Hosanna : Blessed is the King;
ci Israel that cometh in the name of the Lord.

14. And Jesus, when he had found a young ass, sat
thereon ; ****, [15, 16]

17. The people * that * were with him when he
c^led Lazarus out of his grave, and raised him from
the dead, ** went before him.

18. For this cause the people also met him, ** as
they had heard that he had done this miracle.

19. The Pharisees therefore said among themselves,
Perceive ye how ye prevail nothing? behold, the world
is gone after him.

20. And there were certain Greeks among them that
came up to worship at the feast :

21. The same came therefore to Philip, who w^as
of Bethsaida of Galilee, and desired him, saying. Sir,
we w^ould see Jesus.

22. Philip cometh and telleth Andrew : and again
Andrew and Philip tell Jesus.

23. And Jesus answered them, saying, The hour is
come, that the Son of man should be glorified.

24. Verily, verily, I say unto j^ou. Except a corn of.
wheat fall into the ground and die, it abideth alone:,
but if it die, it bringeth forth much fruit ;

INTERPOLATIONS — 14. as it is written, 15. Fear not, daughter of Sion:
b«hold, thv King cometh, sitting on an ass's colt. 16. These <hinps understood
not his disciples at the first: bnt when Jestts was glorified, then remembered they
that there things were written of him, and that they had done these things unto
him. 17. therefore, was, bare record. 18. for that.

NOTES — 13. The enthusiastic following of Jesus by the Jews was due
mainly to their expectation of a delivering conquering Messiah, and partly
to his love and kindness to the common people — among a very few to a pro-
found religious sentiment. But it did not enlist the aristocracv and the
priesthood, for those two classes have m all ages of the world, as today,,
been the the enemies of the reformer. This expectation of the Jews appears
in the Did Testament and inthewritingsofjosephus, Tacitus and Suetonius.
It is a curious fact however that the conqueror to be born in Judea
appeared in the emperor Vespasian who destroyed Jerusalem. The kind
of Messiah the Jews expected appeared in Bar-Cochba, who called him-,
sell the Son of a Star claiming great miracles, and led them to their destruc-.
tion in war with Rome A. D. 130—135 — and destruction of Jerusalem.

JOHN XIX— Jeans grlorified by a voice— Rnlers believed.

25 •»»**♦♦*. ^^^ |jg that* giveth his life in this world
shall keep it unto life eternal.

26. If any man serve me, let him follow nie; and
where I am, there shall also my servant be; if any
man serve me, him will mj- Father honor. [27, 28]

28. Father, gloriiv thy name. Then came what
seemed to he a loud voice irom Heaven and many
heard the words, Thou art glorihed in spirit and
shall be glorified again.

29. The people therefore that stood by, and heard
it as a loud voice, said that it thundered : and others
said. An Angel spake to him.

30. Jesus answered and said. This voice came not
because of me, but for your sakes. [31, 32, 33, 34]

35. *****, Yet a little while is the light with you.
Walk while ye have the light, lest darkness come upon
you : for he that walketh in darkness knoweth not
whither he goeth.

36. While ve have light, believe in the light, that ye
may be the children of light. ************.

37. But though he had done so many miracles
before them, ** many believed not on him.

[38,39,40,41]
42. Nevertheless among the chief rulers also many
believed on him ; but because of the Pharisees they
did not confess him, lest they should be put out of the
synagogue :

INTERPOLATIONS— 25. He that loveth h:s life shalllose it ; hateth. 27. Now
is mr soul troublerl ; ar.d what shall I say ? Father, save me from this hour: but
for this cause came 1 unto this hour. 28. Father, glorify thy name. Then came
there a voice from hea\ en. saving, I have both glor-fied it, and will glorify it again.
31. Now is the judgment of this world : now shall the pr nee of this world be ca*t
out. 32. And <, if 1 be lifted up from the earth wi'i draw all rnen unto me. 33.
This he said, signifying what (3eath he should die. 34.. The people answered him,
We have heard out of the law that Christ abidcth for ever: and how sayest thou.
The Son of man must be lifted up ? who is this Son of man ? 35. Then Jesus said
unto them. 36. These things sp.ake Jesus, and departed, and did hi'fe himself trom
them. 37. vet they. 38. That th.- -aving of Esaias the prophet might be fulfilled,
which he sraivc, Lo'rd, who hath believed our report? and to whom hath the arm
of the Lord been revealed ? 39. ' herefore they could not believe, because that
Esaias said again, 40. He hath blinded their eyes, and hardened their heart ; that
thcv shouia not see with their eves, nor un'ierstand wiih their heart, and be con-
verted, and I should heal them." 41. These things said Esaias, when he saw his
glory, and spaVe of him.

NOTES— 2S. Luke was present and says that he heard this spiritual
voice, which was heard by many others.

JOHN XII— Jesus the light from the Father— the last supper.

43. For tliey loved the praise of men more than
the praise of God.

44. Jesus ** then said, He that believeth in me,
believeth not in me, but in him that sent me.

45. And he that seeth me seeth him that sent me.

46. I am come a Hght into the world, that whoso-
ever believeth ** /"n my work should not abide in dark-
ness.

47. And if any man hear my words, and believe
not, I judge him not ; for I came not to judge the
world, but to * help the world. [48]

49. For I have not spoken of myself; but of the
Father which sent me, he gave me a commandment,
what I say, and what I should speak. [50]

CHAPTER XIH.

OW before the feast of the passover, when Jesus
* felt that his hour was * nigh that he should
depart out of this world unto the Father, having
loved his * disciples which were in the world, he loved
them unto the end. [2, 3]

4. **** And supper being ended, he rose and laid
aside his garments ; and took a towel **** to use.

5. **** And then poured water into a basin, and
began to wash the disciples' leet, and to wipe them
with the towel ****.

INTERPOLATIONS— 44 cried and. 46. on me. 47. s-we. 48. He that
rejecteth me, and receiveth not mv words, hath one that jndgeth him: the word
that I have spoken, the same shall judge him in the last day. 50. And I know
that his commandment is life everlasting: whatsoever I speak therefore, even as
the Father said unto me, so I speak. 1. knew, come, own. 2. the devil having
now put into the heart of Judas Iscariot, Simon's son, to betrav him; 3. lesus
knowing thatthe Father had given all things into his hands, and that he was come
from God, and went to God ; 4. He riseth from supper, and girded himself. 5. After
that he poureth, whorewith he was girded.

NOTES — 1. Jesus said, "if any man desire to be first, the same sha!l be
last of all and servant of all" (Mark IX, 35 », and in washing tVie feet of his
disciples he enforced the lesson of a love as tender as a mothers — a soirit of
service instead ot domination. The apostate church reversed all this : For
its central purpose was to attain despotic authority like that ot an army.
The strife and quarrels of its bishops, ending sometimes in bloodshed, make
& disgraceful history.

JOHN XIIX— Jestts washes their feet and tells of Judas.

6. Then cometh he to Simon Peter: and Peter
saith unto hhn, Lord, dost thou wash mj- feet?

7. Jesus answered and said unto hi;22, ---^-^^ Thon
knowest not the signi^cance of what I do ; but thou
shalt know hereafter.

8. Peter saith unto him, Thou shalt never wash my
feet. Jesus answered him, if I wash thee not, thou
hast no part with me.

9. Simon Peter saith unto him. Lord, not m3^ feet
onl3% but also my hands and my head. [10]

10. Jesus saith to him, Ye need not attend to hands
and head as ye are clean. [11]

12. So after he had washed their feet, and had
taken his garments, and ** sat down again, he said
unto them. Know 3-e what I have done to 3^ou?

13. Ye call me Master and Lord : and ye say well ;
for so I am.

14. If I then, j^our Lord and Master, have washed
your feet ; ye also ought to wash one another's feet.

15. For I have given you an example, that ye
should do as I have done to you.

15. Verily, verily, I say unto you, The servant is
not greater than his lord ; neither he that is sent
greater than he that sent him.

17. If ye know these things, happy are ye if ye do
them.

18. I speak not of you all: I know whom I have
chosen : but ******, He that eateth bread with me
hath lifted up his heel against me.

19. Now I tell 3^ou before it come, that when it is
come to pass, 3^e may believe that I ** foreknew it,

20. Verily, verilv, I say unto you, He that receiveth
whomsoever I send receiveth me; and he that receiv-
me receiveth him that sent me.

21. When Jesus had thus said, he was troubled in

rNTERPOt.ATIONS— 7. What I do thou knowest no^ n^w. 10 Jesus saith to
nim. He that is washed needeth not save to wash his feet, but is clean every whit:
and ye are clean, but not all. 11. For he knew, who should betray him, therefore
said he. Ye are not all clean. 12. was set 18. that the Scripture may be fulfilled.
19. am he.

JOHK ZIZI— Jndas exposed and goes out— law of love.

Spirit, and testified, and said, Verily, verily, I say
unto you, that one of you shall betray me.

22. Then his disciples looked at one another,
doubting of whom he spake.

23. Now there was leaning on Jesus* bosom one of
his disciples, whom Jesus loved.

24. Simon Peter therefore beckoned to him, that
he should ask who it should be of whom he spake.

25. He then lying on Jesus' breast saith unto him,
Lord, who is it?

26. Jesus answered. He it is, to whom I shall give
a sop, when I have dipped it. And when he dipped
the sop he gave it to Judas Iscariot, the Son of
Simon.

27. And after the sop * the evil thought entered
into him. Then said Jesus unto him, That thou
doest, do quickly.

28. Now no man at the table knew for what intent
he spake this unto him.

29. For some of them thought, because Judas had
the bag, that Jesus had said unto him, Buy those
things that we have need of against the feast; or
that he should give something to the poor.

30. He then, having received the sop, went immed-
iately out; and it was night. [31, 32]

33. When he was gone out Jesus said, Little chil-
dren, yet a little while I am with j'^ou. Ye shall seek
me; and as I said unto the Jews, Whither I go, ye
cannot come, so now I say to you,

34. A new commandment I give unto you. That ye
love one another; as I have loved j^ou, that 3'e also
love one another.

35. By this this shall all men know that jq are my
disciples, if 3^e have love to one another.

36. Simon Peter said unto him, Lord whither goest
tiaou? Jesus answered him. Whither I go, thou canst

INTERPOLATIONS — 27. Satan. HI. Therefore, when he was gone out, Jesus
said. Now is the Son of man glorified, and God is glorified in him. 32. If God be
glorified in him, God shall also glorify him in himself, and shall straightway
glorify him.

JOHN Xiri— XIV— Peter watned— the disciples tatteht.

not follow me now; but thou shalt follow me after-
wards.

37. Peter said unto him, Lord, why cannot I follow

thee now? I will lay down my life for thj^ sake.

39. Jesus answered him, Wilt thou lav down thy

hfe for my sake? Verilv, verily, I say unto thee,
*********** ,1 I, J. r 1 -^ -^ «-"v-v,,

thou shalt yet deny me.

CHAPTER XIV.

LET your heart not be troubled ; ye believe in God,
believe also in me.

2. In my Father's * home are many mansions ; if
It were not so, I would have told vou. I go to pre-
pare a place for you.

3. And if I go and prepare a place for 3^ou, I will
come again, and receive you unto myself; that where
I am, ye may be also.

4. And whither I go ye know, and the way ye
know.

5. Thomas saith unto him, Lord, we know not
whither thou goest; how can \yq * teach the way?

6. Jesus saith unto him, I * teach the way, the
truth, and the life: no man cometh unto the Father,
but by * that way.

7. If ye had known me, ye should have knowm my
Father also ; and from henceforth ye know him and
have * reaUzed him.

8. Philip saith unto him, Lord, show us the Father,
and it sufficeth us.

9. Jesus saith unto him. Have I been so long time
with you, and yet thou hast not known me, Philip?
he that hath seen me hath seen the* Father's works;
and how sayest thou then. Show us the Father?

10. Believest thou not that I am* iWi/i the Father,
and the Father * with me ? the words that I speak
unto you I speak not of myself: but the Father that
dwelleth in me, he doeth the works. [11]

n, . INTERPOLATIONS— 38. The cock shall not crow till thou hast denied me
tnnce. ^. house, 5. know. 6. am, me. 7. seen. 9. Father 10. in, in

JOHN XIV— Close connection of Jesus and discloles.

12. Verily, verily, I say unto 3^011, He that believeth
on me, the works that I do shall he do also; and
greater works than these shall he do ; because I go
unto my Father.

13. And whatsoever ye shall ask in 1113' name, that
will I assist ye to do, that the Father ma3^*****come
into the Hie of man. [14]

15. If 3'e love me, keep m3" commandments.

16. And I will pra3^ the Father, and he shall give
3^ou ** tlie spirit, that * it may abide with 3'ou lor-
ever :

17. Even the spirit of the truth ; * whicli the world
cannot receive, because it seetli * it not, neither
knoweth * it: but ye know * it; for * it dwelleth
\^ith you, and shall be in 3^ou.

18. I will not leave you comfortless: I will come
to you.

19. Yet a little while, and the world seeth me no
more ; but 3^e wHI see me : =:^=^"'"5":^=;";:

20. *^=*** Tlien sliall ye know that I am in my
Father, ye in me, and I in 3^011.

21. He that hath my commandments, and keepeth
them, he it is that loveth me : and he that loveth me
shall be loved of my Father, and I will love him, and
will manifest myself to him.

22. Judas, not Iscariot, saith unto him. Lord, how
is it that thou wilt manifest thyself unto us, and not
unto the world ?

23. Jesus answered and said unto him. If a man
love me, he will keep my words : and m3^ Father will

love him, and we will come unto him, and make our
abode with him.

24. He that loveth me not keepeth not my say-

***************
mgs :

25. These things have I spoken unto you. being
yet present with 3'ou.

INTERPOLATIONS — 11 Believe me that I am in the Father, and the Father
in me: or else believe me for the very works' sake. 13. be glorified in the Son. 16.
another Comforter, he. 17. whom, him, him, him, he. 19. because I live, ye shall
live also. 20. At that day ye shall. 24.. and the word which ye hear is not mine,
bat the Father's which sent me.

JOBCN xrv—3rv— Affectionate Farewell to the Disciple*.

26. But the Comforter, ** the Holj^ * Spirit, *
which the Father will send in my name, * shall teach
you all things, and bring all things to your remem-
brance, whatsoever I have said unto you.

27. Peace I leave with you, my peace I give unto
you: not as the world giveth, give I unto you. Let
not vour heart be troubled, neither let it be afraid.

28. Ye have heard how I said unto you, I go away
and come again unto you. If ye loved me, ye would
rejoice, because 1 said, I go unto the Father: "'""'^ .

29. And now I have told you before it come to
pass, that, when it come to pass, ve might believe.

[30, 31, 1, 2, 3]

CHAPTER XV.

4. Abide in me. and I in you. As the branch can-
not bear fruit of itself, except it abide in the vine ; no
no more can 3'e, except ye abide in me.

5. I am the vine, ye are the branches. He that
abideth in me, and I in him. the same bringeth forth
much fruit ; for without me ye can do nothing. [6]

7. If ve abide in me, and my words abide in you,
ye shalfask what ve will, and ****** / will assist you.

8. Herein is my Father glorified, that ye bear much
fruit ; so shall ye be my disciples.

9. As the Father hath loved me, so have I loved
you: continue yq in mv love.

10. If ye keep my commandments, ye shall abide
in mj^ love; even as I have kept my Father's com-
mandments, and abide in his love.

11. These things have I spoken unto you, that my
jov might remain in vou, and that your joy might
be" full.

INTERPOLATIONS— 26. which is, Ghost, -whom, he. 28. for mv Father is
grreater than I. 30. Hereafter I will not talk much with you: for the pnnce of
this world cometh, and hath nothing in me. 31. But that the world may know
that I love the Father; and as the Father gave me commandment, even sol do.
Arise, let us go hence. 1. I am the true v^ne. and my Father is the husbandman.
2. Everv branch in me that heareth not fruit he taketh away: and every branch
that beareth fruit, he purgeth it, that it may bring forth more fruit. 3. Now ye
are clean through the word which I have spoken unto you. 6. If a man abide
not in me, he is cast forth as a branch, and is withered ; and men gather them, and
oast the* into the fire, and they at e burned. 7. it shall be done unto you.

JOHN XIV— The duty and fate of the Disciples.

12. This is mj commandment, That ye love one
another, as I have loved you.

13. Greater love hath no man than this, that a man
lay down his life for his friends.

14. Ye are mj friends, if ye do whatsoever I com-
mand you.

15. Henceforth I call you not servants; for the
servant knoweth not what his lord doeth: but I have
called 3'ou friends; for all things that I have heard
of my Father I have made known unto you. [16]

17. These things I command you, that ye love one
another.

18. If the world hate you, ye know that it hated
me before it hated you. [19]

20. Remember the word that I said unto you. The
servant is not greater than his lord. If the^' have
persecuted me, they will also persecute you ; if they
have kept mj saying, they will keep 3^ours also.

21. But all these things will they do unto you ****
on my account, because thev know not him that
sent me. ' [22,23,24,25]

26. But when the Comforter is come, whom I will
send unto j^ou from the Father, even the Spirit of
truth, which proceedeth from the Father, * it shall
testify of me:

27. And 3^ealso shall bear witness, because ye have
been with me from the beginning.

CHAPTER XYI.

THESE things have I spoken unto you, that ye
should not be offended.
2. They shall put yon out of the sjmagogues : yea,

INTERPOLATIONS — 16. Ye have not chosen me, but I have chosen you. and
ordained ^ ou, that ye should go and bring forth fruit, and that your iruit should
remain; that -whatsoever ye shall ask oi the Father in my name, he ma3' give it
you. 19. If ye were of the veorld, the world v^-ould love his own ; but because ye
are not of the" world, but I have chosen ^ou out of the world, therefore the world
hateth vou. 21. formy name's sake. 22. If I bad not come and spoken unto them,
they ha"d not sin; but now they have no cloak for their sin. 23. He that hateth
me hateth my Father also. 21-. If I had not done among them the works which
none other man did, they had not ha-d sin; but now have they both see.i and
h«ted both me and my Father. 25. But this conieth to pass, that the word
might be fuJfiUed that is written in tkeir law, They hated me withoat a cause.
86. b«.

JOOar XVI— Hl8 depatttu-e and hla providential care.

the time cometh, that whosoever killeth you will
think that he doeth God service.

3. And these things will thej- do unto you, because
they have not known the Father, nor me.

4. But these things have I told you, that when the
time shall come, ye may remember that I told you of
them. And these things I said not unto you at the
beginning, because I was with you.

5. But now I go my way to him that sent me ; and
***■"***** because I have said these things unto you,
sorrow hath filled your hearts. [6]

7. Nevertheless I tell you the truth ; It is expedient
for you that I go away: for if I go not away, the
Comforter * mav not come unto you, but if I depart,
I will ** bring it unto you. [8, 9, 10. 11]

12. I have yet many things to say unto 3'ou, but
ye cannot bear them now.

13. Howbeit when '•", the Spirit of truth, is come,

all truth and show vou things to come. [14]

15. All things that the Father hath are ****-*****»
**** for h.'s children in this world, and may be expres-
sed in the lives o/ men.

15. A little while, and ye shall not see me: and
again, a little while, and ye shall see me, because I
go to the Father.

17. Then said some of his disciples among them-
selves, What is this that he saith unto us, A little
while, and je shall not see me: and again, a little
while, and ye shall see me: and, Because I go to the
Father ?

18. They said therefore, What is this that he saith,
A little while? we cannot tell what he saith.

INTERPOLATIONS— 6. none of vou asketh me. Whither goest thou ? 7.
will, send ■ im. 8. And wVien he is come, he will reprove the world of sin, and of
righteousness, and of judgment : 9. Of sin, because they believe not on me; 10.
Of righ eousness, because I go to my Father, and ye see me no more ; 11, Of.iudg-
ment, because the prince of this world is judged. 13. he, he will guide you into all
truth: for he shall not speak of himself; but whatsoever he shUl hear, that shall
he speak: and he will show vou things to come. 1-t. He shall glorify me : for he
shall receive of mine, and shall show it unto you. 15- mine : therefore said I, that
he shall take of mine, and shall show it unto you.

JOHN XVI— His resurrection— the Father and the Disciples.

19. Now Jesus knew that they were desirous to
ask him, and said unto them, Do ye inquire among
3^ourselves of what I said, A little while, and ye shall
not see me: and again, a little while and ye shall not
see me.

20. Verih^ verily, I say unto you, That ye shall
weep and lament, but *" others shall rejoice; and ye
shall be sorrowful, but 3^our sorrow shall be turned
into j 03'.

21. A woman when she is in travail hath sorrow,
because her hour is come: but as soon as she is deliv-
ered of the child, she rememl^ereth no more the
anguish, for joy that a man is born into the world.

22. And ye now therefore have sorrow : but I will
see 3'ou again, and your heart shall rejoice, and \^our
joy no man taketh from you. [23, 24]

25 These things have I spoken unto 3'ou in ^"para-
bles: but the time cometh, when I shall no more speak
unto you in * parables, but I shall show 3'ou plainly
"*^- by the spirit.

26. At that day ye shall ask in my name; and I
saj' not unto j'ou, that I will pray the Father for
you:

27. For the Father himself loveth you, because ye
have loved me, and have believed that * mv spirit
came * from God.

28. I came forth from the Father, and am come
into the world: again, I leave the world, and go to
the Father.

29. His disciples said unto him, Lo, now speakest
thou plainly, and speakest no ^ parable. [30]

31. Jesus answered them. Do ye now believe?

32. Behold, the hour cometh, 3'ea, is now come,
that ye shall be scattered everv man to his own, and

INTERPOLATIONS — 20. the world. 23. And in that day ye shall ask me
nothing. Venlr, verily, I say un^o you. Whatsoever ye shall as\ the Father in
mv name, he will give it you. 24. Hitherto have ye asked nothing in my name:
ask and ye shall receive, that your jov may be full. 25. proverbs, proverbs, of the
Father. 27. I, out 29. proverb. 30 Now are we sure that thou knowest all
things, and needest not that any man should ask thee : by this we believe that thoo
earnest forth from God.

JOHN XTIX— Prayer of Jes«8.

shall leave me alone: and yet I am not alone, because
the ■'•■ spirit is with me.

33. These things I have spoken unto you, that *
throufrh me ye might have peace. In the world 3^6
shall have tribulation : but be of good cheer; I have
overcome the world.

CHAPTER XVII.

THEvSE words spake Jesus, and lifted up his eyes to
heaven and said. Father * my hour hour is *
nigh; glorify *****v^*** ^/^^ ^j.^.j^ ^j^^^ -^ jjj^y ^jg^

glorify thee m its works. [2, 3]

2. As thou hast given* power to truth that it may

reveal eternal life to as many as will receive it.
4. I have *** brought thy truth to the earth: I

have finished the work which thou gavest me to do.

[5, 6, 7, 8, 9, 10, 11, 12, 13]

14. 14. I have given * to those who have received
thy word; and the world hath hated them, bf cause
they are not of the world, even as I am not of the
world.

15. I pray not that thou shouldest take them out
of the world, but that thou shouldest keep them
from the evil. [16]*

17. Sanctify them through thy truth : thy woi d is
the truth. [18, 19, 20, 21, 22, 23, 24]

INTERPOLATIONS— 32 Father. 33. in. 1. the, come, thy Son, that thy
toon also may glorify thee: 2. him, overall flesh, that he shouUJ give eternal life
Ir *^ ^*"-^ *® *^°" ^*^* given him. 3. And this is life eternal, that they might
«S'7x, °°'y ^^^^ ^°'^< °-^^ Jesus Christ, whom thou hast sent. 4. glori-

nea thee on. 5. An ' now, O Father, glorify thou me with thine own self with the
giory which T had with thee before the world was 6. I have manifested thy name
unto the men which thou gavest me out of the world : thine they were, and thou
fii +^- *°^" ^^'- ^^^ they have kept thy word. 7. Now thev have known that
ail tnmgs whatsoever thou hast given me are of thee. 8. For I have given nnt«
xnem the words which thou gavest me; and they have received them, and have
Known surely that I came out from thee, and they have believed that thou didst
oend mc. 9. I p, ay for them : I prav not for the world, but for them which thou
nast given me ; for they are thine. 10. And all mine are thine, and thine are mine;
ana i am glorified in them. 11. And now I am no more in the world, but these are
Z^ world, and I come to thee. Holy Father, keep through thine own name those
\vnom thou hast given me, that they may be one, as we are. 1 2. While I was with
tnem in the w .rid r kept them in thy name: those that thou gavest me I have
K f iIm j°°°* °^ them is lost, but the son of perdition; that the Scripture might
♦if + iu ■-^^- ■^^^"^ ^°'^ come I to thee; and these things I speak in the world,

^f^v •'^ ?*'^°*^^"^*^ ^yj^y ^"^fi'l^*^ '° th«™selves. 14. them. 16. They are not

i5 '^°"'J> «"^en as I am not of the world. 18. As thou hast sent me unto the
world, even so have I also sent them into the world. 19. And for their sakea I
■anctify myself, that they also might be sanctified trough the truth. 20. Neither pray
•t lor these alone, but for them also which shall believe on me through their word ;

53 •^

JOHN XVXII— In the srardeu, Jesus arrested.

25. 0 righteous Father, the world hath not known
thee: but I have known thee, and these have known
that thou hast hast sent me.

26. And I have declared unto them thj^ name, and
thej will declare it; that the love wherewith thou
hast loved me may be in them and I in them.

CHAPTER XVIII.

WHEN Jesus had spoken these words, he went
forth with his disciples over the brook Cedron,
where there was a garden, into the which he entered,
and his disciples.

2. And Judas also, which betraved him, knew the
place: for Jesus ofttimes resorted thither with his
disciples.

3. Judas then, having received a band of men and
offiicers from the chief priests and Pharisees, cometh
thither with lanterns and torches and weapons.

4. Jesus therefore, knowing all things that should
come upon him, went forth, and said unto them.
Whom seek ye?

5. They answered him, Jesus of Nazareth. Jesus
saith unto them, I am he. And Judas also, w-hich
betraj-ed him, stood v/ith them.

6. As soon then as he had said unto them, I am he,
they *^***** drew back and consulted together.

7. Then asked he them again. Whom seek yel And
they said, Jesus of Nazareth.

8. Jesus answered, I have told you that I am he:
if therefore ye seek me, let these go their wav.

[9, iO, 11]

INTERPOLATIONS — 21. That they all may be one; as thon, Father, art in
me, and I in thee, that they also mnv beone in us: that the world may believe that
thou hast sent me. 22. And the glory which thou gavest m .> 1 have g^iven them ;
that tiiey may be one, even as we are one: 23. I in them, and t lou in me. that
they may be made perfect iu one; and that the word may know that thou hast
sent me, and hast loved them, as thou hast loved me. 2i. .Father, I will that they
also, wh ra thou hast given me, be with me where I am ; that they may behold my
glory, which thou hast given me: for thou lovedst me before the loundation of
the world. G. w nt backward, and fell to the ground. 9. That the saying might
be lulfilled, which he spake, Of them which thou gavest me have I lost none. 10.
Then Simon Peter having a sword drew it, and smote the high priest's servant,
and cut off his right ear. The servant's name was Malchus. 11. Then said Jesus
unto Peter, Put up thy sword into the sheath: the cup which my Father hath
given me, shaJ; I not drink it ?

TOHN XTXII— Jesus bef«re Aauas— Peter's dealsL

12. Then the band and the captain and officers of
the Jews took Jesus and bound him,

13. And led him to Annas first ; for he was Father
in law to Caiaphas, who was the high priest that
same year.

14. Now Caiaphas was he, who gave counsel to
the Jews that it was expedient that one man should
die for the people.

15. And Simon Peter followed Jesus, and so did
another disciple, ^vhose name was John: that disciple
was known tmto the high priest, and went in with
Jesus into the palace of the high priest.

'16. But Peter stood at the door without. Then
went out that other disciple, which was known unto
the high priest, and spake unto her that kept the door,
and brought in Peter.

17. Then said the damsel that kept the door unto
Peter, Art not thou also one ot this man's disciples?
He saith, I am not.

18. And the servants and officers stood there, who
liad made a fire of coals, for it was cold ; and they
warmed themselves: And Peter stood with them,
and warmed himself

19. The high priest then asked Jesus of his dis-
ciples, and ot his doctrine.

20. Jesus answered him, I spake openly to the
world; I ever taught in the synagogue, and in the
temple, whither the Jews always resort; and in
secret have I said nothing.

21. Why askest thou me? ask them which heard
-me, what I have said unto them: behold, they know
what I said.

22. And when he had thus spoken, one of the
officers which stood by *--*-**-* said, Answerest
thou the high priest so?

23. Jesus answered him, If I have spoken evil,

INTERPOLATIONS— 22. struck J-sus with the palm of his hand, saying. 23.
*he evil: but if well, why smitest thou tne ?

JOHN XVIII— Jesus before Pilate.

bear witness of ** it, but if not, why questionetb
thou me? [24]

25. And as Simon Peter stood and warmed him-
self, * the offiicer said * unto him, Art not thou also
one of his disciples? He denied it, and said, I am
not.

26. One of the servants of the high priest, *********
said, Did not I see thee in the garden with him? and
Peter denied again. [27]

28. Then they led Jesus from Caiaphas unto the
hall of judgement : and it was early ; and they them-
selves went not into the judgement hall, lest they
should be defiled ; but that they might eat the pass-
over.

29. Pilate then went unto them, and said. What
accusation bring ye against this man ?

30. They answered and said unto him, If he were
not a malefactor, we would not have delivered him
up unto thee ?

31. Then said Pilate unto them. Take ye him, and
judge him according to j^our law. The Jews there-
fore said unto him, It is not lawful for us to put any
man to death. [32]

33. Then Pilate entered into the judgement hall
again, and called Jesus, and said unto him. Art thou
the King of the Jews ?

34. Jesus answered him, Sayest thou this thing of
thyself, or did others tell of me ?

35. Pilate answered. Am I a Jew? Thine own
nation and the chief priests have delivered thee
unto me: What hast thou done?

36. Jesus answered, M^^ kingdom is not of this
world: if m}^ kingdom were of this world, then
would my servants fight, that I should not be
delivered to the Jews : but now is my kingdom not
from hence.

INTERPOLATIONS — 24. Now Annas had sent him bound unto Caiaphas the
h'gh priest. 25. They, therefore. 26. being his kinsman whose ear Peter cut oflf,
eaith. 27. Peter then denied again; and immediately the cock crew. 32. That
the saying of Jesus might be fulfilled, which he spake, signifying what death he
should die.

JOHN XVIII— XIX— Trial before Pilate.

37. Pilate therefore said unto him, Art thou a king
then ? Jesus answered, *- ■•^■^•*" They say that I claim
to be a king, but to this end I was born, and for this
^cause came into the world, that I should bear witness
tmto the truth. Every one that is of the truth hear-
eth my voice.

38. Pilate saith unto him. What is truth ? And
-when he had said this, he went out again unto the
Jews, and saith unto them, I find no fault in him
at all. [39,40,1,2,3]

CHAPTER XIX.

4. Pilate therefore ***** said imto them, behold, I
I bring him forth to 3'ou, that ye ma}- know that I
find no fault in him.

5. Then came Jesus forth, **********, And Pilate
saith unto them, Behold the man !

6. When the chief priests therefore and the officers
•saw him, the\' cried out sa3'ing, Crucify him, crucify
him. Pilate said unto them, Take ye him and crucify
him : for I find no fault in him.

7. The Jews answered him, We have a law, and
by our law he ought to die, because he made himself
the Son of God.

8. When Pilate therefore heard that saying, he was
the more * troubled.

9. And went again into the judgement hall, and
* said unto Jesus, Whence art thou? But Jesus gave
him no answer.

INTERPOr>\TIONS— ;-i7 Thou sayest that I am a king. 39. Bu»^ ye have a
c-astom, that I should release unto you one at the passover: wi 1 ye therefore that
1 release unto tou the Ki.ig of the lews? 4,0 Then cried they all aarain. saym?.
Notthi^nian but Barab las. No \v Barabbas was h rr-bber 1. Then Pilate there-
fore took Tesus and scourged him. 2. And the soldiers platted a crown o I thorns,
and put it on h s head, and they put on him a p irple robe, 3 And said. Hail,
King of the Jews? and they smote him with the r hands 4. went forth again,
and saith. 5 wear.ng the crown of thorns, and the purple robe. 6. saith. 8.
afraid. 9 saith.

NOTES— 37. Pilate was accustomed to defeat Jewish fanat'cal upns-
ing, and it Jesus had ever claimed to be a god he would have had no hesi-
tation in condemning him, and his enemies would have made that the chiet
or sole accusation. But even the Roman forgery did not attribute to him
any such claim— aor did the apostolic Christians believe that doctrine.

JOHN XIX —The Condemnation and Crucifixion.

10. Then said Pilate unto^me ? knowest thou not
that I have power to crucify thee, and have power
to release thee ? [11]

11. Jestis answered, I fearno power but God.

12. And from thenceforth Pilate sought to release
him : but the Jews cried out, saying, If thou let this
man go, thou art not Cesar's friend: whosoever
maketh himself a king speaketh against Cesar.

13. When Pilate therefore heard that saying, he
brought Jesus forth, and sat down in the judgement
seat in a place called the Pavement, but in the
Hebrew, Gabbatha.

14. And it was the preparation of the passover^
and about the sixth hour : and saith unto the Jews,.
Behold your King!

15. But they cried out, away with him, crucify
him. Pilate saith unto them. Shall I crucif3^ your
King? The chief priests answered. We have no king:
but Cesar.

16. Then delivered he him therefore unto them to
be crucified. And they took Jesus, and led him away.

17. And he bearing his cross went lorth into a
place called the place of skulls, which is called in the
Hebrew, Golgotha:

18. Where the^^ crucified him, and two others with
him, on either side one, and Jesus in the midst.

19. And Pilate wrote a title, and put it on the
cross. And the writing was, JESUS OF NAZA^
RETH, THE KING OF THE JEWS.

20. This title then read many of the Jews; for the
place where Jesus was crucified was nigh to the city :
and it was written in Hebrew, and Greek, and Latin.

21. Then said the chief priests of the Jews to
Pilate, Write not. The king of the Jews; but that he
said, I am King of the Jews.

22. Pilate then answered. What I have written I
have written. [23, 24]

INTERPOLATIONS — 11. Thou couldest have no power at all aga*' st me,
•xcept it were given thee from above: therefore he that delivered me unto thee
hath the grea'.cr sin.

JOHN ZIX— The death on the cross.

25. Now there stood by the cross of Jesus his
mother, * his mother's sister, Mary the wife of Cleo-
phas, and Mary Magdelene.

26. When Jesus therefore saw his mother, and the
disciple standing by, whom he loved, lie saith unto
his mother, Woman, behold thy son.

27. Then saith he to the disciple, Behold thy
mother! And from that hour that disciple took her
unto his own home, outside of the city.

28. After this, Jesus knowing that all things were
now accomplished, ******, saith, I thirst.

29. Now there was set a vessel full of vinegar : and
they filled a sponge with vinegar, and put it upon
hyssop. - 1 1 put it to his mouth. [30]

30. Wiicn they offered this he bowed his head and
swoo'.edj and when he had swooned a soldier applied
to his nostrils a sponge wet with pungent fluids,
which revived him a little, and he lingered in a state
of exhaustion until long after the ninth hour, when he
cried with a loud voice, and yielded up the Spirit as
it wa s gro \ \ 'ing da rk .

31. The Jews therefore, because it was the* custom
that the bodies should not remain upon the cross on
the sabbath day, (for the sabbath day was a high
day, j besought Pilate that their legs might be broken
and that they might be taken away.

32. Then came the soldiers at dusk, and brake the
legs of the first, and of the other which was crucified
with him.

J^T^'^^OLATIONS— 23- Then the soldiers, when they had cruciPed Jesu=,
took his garments, and made four parts, to every soldier a part; and a.so hia
coat: now the coat was without seam, woven from the top thronghotit 24. Ther
"S 11*1?^''^*°''^ among themsvlves, Let us not ren'l it but cast lots for it, whose ft
Shall be: thtt the Scripture m-ght be fulfilled, which saith, Thev parted my rai-
rnent among them, and for mv vesture they did cast lots. These things therefore
the soldiers did. 25 and. 28. that the Scripture might be fulfilled. 30 Jesus
therefore had received the vinegar, he said, It is finished : and he bowed his head,
and gave up the ghost. 31. preparation.

NOTES — 25. Cieophas was a man of wealth, but exceedingly spiritual.
He was the brother of Joseph.

27. St. John --^nd St. Mary sp nt some months there before his going
on his mission. Then she retired to her home on Mt.. Olivet in a retired
place between two and three miles out^ide of the city.

JOHN XIX— Attention to the body.
o

33. But when the,y came to Jesus, and saw he was
dead already, the^^ brake not his legs.

[34, 35, 36, 37]

38. And after this Joseph of Arimathea, being a dis-
ciple of Jesus, but secretly for fear ot the Jews,
besought Pilate that he might take away the body
of Jesus : and Pilate gave him leave. He came there-
iore, and took the body of Jesus.

39. And there came also Nicodemus, (which at the
first came to Jesus by night,) and brought a large
quantity ot a mixture of mj-rrh and aloes, "***"'.

40. Then took they the body of Jesus, and wound
it in linen clothes with the spices, as the manner of
the Jews is to bury.

41. Now in the place where he was crucified there
was a garden ; and in the Garden a new sepulchre,
wherein was never man yet laid.

42. There laid they Jesus therefore because of the
Jew's preparation da^-; for the sepulchre was nigh at
hand.

INTERPOLATIONS — 34. But one of the sold ers with a spear pierced his side,
and forthwith came there cut blood and water 35. And he that saw it bare rec-
ord, and his record is true; and he knoweth that he saith true, that ye might
believe. 36. For these things were done, that the Scripture should be fulfilled, A
bone of him shall not be broken. 37. And again another Scripture saith. They
shall look on him whom they pierced. 39. about a hundred pound weight.

NOTES — i2. As to the crucifixion and resurrection, it has olten been
said by critics that the gospels disagree. But they all agrre that Jesus rose
from the sepulchre on Sunday morning and appeared among the disciples
Sunday evening and that his body lay in the grave Saturday (the Jeveish
Sabbath) where it had been placed the preceding evening Friday, the pre-
paration day. It is clear therefore that his crucifixion was on Friday, and
his arrest after supper was Thursday night, which was the last supper they
had together, and was followed by his memorable washing of the feet, the
value of which lesson seems to have been appreciated only by John who
recorded it. It is clear therefore that the last supper was taken in antici-
pation of the passover. and notonthedayof the passover. Jesus said Thurs-
day morning that it was two days to the day of passover. That he had the
last supper with his disciples on unleavened bread and wine Thursday
evening, is in accordance with his character ; for he had no regard for mere
Jewish ceremonial, which his gospel superseded, and never taught his dis-
ciples to follow it. The antiquated fictions concerning the'garden of Eden
fall ot man, wrath of God, his hatred of witchraft, the active agency of the
devil, stories of Joshua and Jonah, and the six day creation of the world
and burning hell he totally ignored— substituting true religion, and for this
he was crucified. But all forms of prevalent superstition, were welcome to
the Roman conspiracy that destroyed Christianity and based their Roman
chtirch upon fictions repudiated by Christ.

JOHN XX— Discovery at the Sepulchre.

CHAPTER XX.

THE first day of the week cometh Mary * early,
when it was yet dark, unto the sepulchre, and
seeth the stone taken away from the sepulchre. And
Alary when she hv^t came snw a young- man stand-
ing at the door oi the sepulchre, who said, the body
ot Jesus has been removed.

2. Then she runneth, and cometh to Simon Peter,
and to the other disciple, whom Jesus loved, and
saith unto them, They have taken away the body of
Jesus out of the sepulchre, and we know not where
the}^ have laid him.

>3. Peter therefore went forth, and that other, and
came to the sepulchre, and Mary came with him.

4. So they ran both together: and the other dis-
ciple did outrun Peter, and came first to the sepul-
chre, and Mary came with him.

5. And he stooping down, and looking in, saw the
linen clothes lying; yet went he not in.

6. Then cometh Simon Peter following him, and
went into the sepulchre, and seeth the linen clothes
lie,

7. And the napkin, that was about his head, not
lying with the linen clothes, but wrapped up together
in a place by itself.

8. Then went in also **** /o/m, who came first to
the sepulchre, and he saw, and believed. [9]

10. Then the disciples went away again unto their
own home, outside of the city.

11 But Mary stood without at the sepulchre weep-
ing and she turned herself back, and saw Jesus
standing, and knew not that it was Jesus.

[12, 13, 14]

INTERPOLATIONS— 1. Magdalene. 8. that other disciple, which. 9 For
M yet they kn«w not the Scripture, that he must rise again fro:n the dead. 11.
«Qd as she wept, she stooped down, and looked into the sepulchre. 12. And seeth
two angels in white sitting, the one at the head, and ihe other at the feet, where
the body of Jesus had lain. 13. And they say unto her, Woman, why weepest thou.

?ie saith unto them, Because they have taken away my I-ord, and I know not
here they have laid him. 14. And when she had thus said.

JOHN XX— Jeatis appears and rlalta tlte Dlaclplea.

15. Jesus * said unto her, * Mother, why weepest
iHou? *** ? She, supposing him to be the gardener, *
said unto him, Sir, if thou hast borne him hence, tell
me where thou hast laid him, and I will take him
away.

16. Jesus * said unto her, Mary. She turned her-
self, and * said unto him, Rabboni ; which is to say,
Master.

17. Jesus * said unto her, touch me not ; for I am
not yet ascended to my father : but go to my breth-
ren, and say unto them, I ascend unto my Father,
and your Father; and to my God, and 3'our God.

18. Mary * came and told the disciples that she
had seen Jesus, and that he had spoken these things
unto her.

19. Then the same day at evening, being the first
day of the week, when the doors were shut where the
disciples were assembled for fear of the Jews, came
Jesus and stood in the midst, and * said unto them,
Peace be unto you.

20. And when he had so said, he showed unto them
his hands and his body. Then were the disciples glad,,
when they saw him.

21. Then said Jesus to them again, Peace be unto
you: as my Father hath sent me, even so I send you.

22. And when he had said this, he breathed on
them, and * said unto them. Receive ye the Holy *
Spirit. [23]

24. But Thomas, one of the twelve, called Didy-
mus, was not with them when Jesus came.

25. The other disciples therefore said unto him,.
We have seen Jesus. But he said unto them, Except
I shall see in his hands the print of the nails, and put
my finger into the print of the nails, *******, I will not
believe.

INTERPOLATIONS — 15. saith, Woman, whom seekest thou? saith. 16. saith,
•aith. 17. saith. 18. Magdalene. 19. saith. 22. saith. Ghost. 23. Whosoever
•ins ye remit, they are remitted nnto them ; and whosoever sins ye retain, they art
zctained. 25. and thrust my hand into his side.

JOHN XX— Second appearance to tlie Disciple*.

26. And after eight days again his disciples were
within, and Thomas with them : then came Jesus, the
doors being shut, and stood in their midst, and said^
Peace be unto you.

27. Then * said he to Thomas, Reach hither thy
finger, and behold my hands; ************; and be
not faithless, but believing.

28. And Thomas answered and ******** exclaimed
Jesus ! My God !

29. Jesus saith unto him, Thomas, because thou
hast seen me, thou hast believed : blessed are they
that have not seen, and 3'et have believed.

30. And man^^ other signs did trul3" Jesus in the
presence of his disciples which are not written in this,
book.

31. But these are written, that ye might believe
that Jesus is the Christ from God ; and that believing
ye might have * light through ** him,

CHAPTER XXI.

AFTER these things Jesus showed himself again to
j\ the disciples at the sea of Tiberias ; and on this
wise showed he himself.

2. There were together Simon Peter, and Thomas-
called Did3^mus, and Nathanael of Cana in Galilee^
and the Sons of Zebedee, a»d two other of his dis^
ciples.

3 Simon Peter saith unto them, I go a fishing.
The^' sa\' unto him, We also go with thee. They
went forth, and entered into a ship immediately- ; and
that night ihtj caught nothing.

4. But when the morning was now come, Jesus

INTERPOLATIONS— 27. saith, and reach hither thy hand, and thrust it int»
my side. 28. said tinto him, My Lord and my God. 31. life, his name.

NOTES— 30. We should not expect such a narrative of incidents occurr-
ing near nineteen centuries ago as we would of occurrences of the present
century, but the sketch given in the narrative o! St. John shows the spirit-
nal power displayed.

JOHN XX — Third appearance of Jesus, at the seaside.

stood on the shore, but the disciples knew not that
it was Jesus.

5. Then Jesus saith unto them, Children have ye
any meat ? They answered him, No.

6. And he said unto them, Cast the net on the right
side of the ship and je shall find. They cast there-
fore, and now they were not able to draw it lor the
multitude of fishes.

7. Therefore that disciple whom Jesus loved saith
wnto Peter, It is Jesus. Now when Simon Peter
heard that it was Jesus, he girt his fisher's coat
unto him, (for he was naked,) and did cast himself
into the sea.

8. And the other disciples came in a little ship, (for
they were not far from land, but as it were two hun-
dred cubits,) dragging the net * for fishes.

9. As soon as they were come to land, they saw a
fire ot coals there, and fish laid thereon, and bread.

10. Jesus said unto them. Bring of the fish which
ye now have caught.

11. Simon Peter then went up, and drew the net
to land full of great fishes, a hundred and fifty and
three: and although there were so many, yet was
not the net broken.

12. Jesus saith unto them. Come and dine. And
sione of the disciples durst ask him, Who art thou?
knowing that it was Jesus.

13. Jesus then cometh, and taketh bread, and
giveth them, and fish likewise.

14. This is now the third time that Jesus showed
himself to his disciples, after that he was risen from
the dead.

INTERPOLATIONS— 8. with.

NOTES— 13. Luke mentions that when he appeared among the dis-
ciples in Jerusalem he ate offish and honey comb. That materalized spirits
act like the living and may eat and drink has often been demonstrated in
spiritual seances. Mr. Win. Foster of Providence, R. I., relates a seance with
Mrs. Allen from 8 p. m. to 3. a. m. in which fifty or more spirits appeared,
the ladies wearing very elegant dresses. He says "the spirits all ate and
drank with us, partaking however in small quantities." These things are
continually happening, and the rich dresses dematerialize like the spirit forma.

JOHN XXI— The last appearance of Jesaa— at the sea of Tiberias.

15. So when they had dined, Jesus saith to Simon
Peter, Simon, son of Jonas, lovest thou me more than
these? He saith unto him. Yea. thou knowest that
I love thee. He saith unto him, Feed nij^ lambs.

16. He saith unto him again the second tirne,
Simon, son of Jonas, lovest thou me? He saith
unto him. Yea, thou knowest that I love thee. He
saith unto him, Feed mv sheep.

17. He "" said unto him the third time, Simon, son
of Jonas, lovest thou me? Peter was grieved because
he said unto him the third time, Lovest thou me?
And he said, thou knowest all things; thou knowest
that I love thee. Jesus saith unto him. Feed m^- Sheep.

18. Verily, verily, I say unto thee, When thou wast
young, thou girdedst thyself, and walkest whither
thou wouldest: but when thou shalt be old, thou
shalt stretch forth thy hands, and another shall gird
thee, and carrv thee whither thou wouldest not.

19. This spake he, signifying ******* his fate in old
age. And when he had spoken this, he * said unto
him. Follow me.

20. Then Peter, turning about, seeth the disciple
whom Jesus loved following; which also leaned on
his breast at supper, and said, which is it that
betrayeth thee ?

21. Peter seeing him saith to Jesus, and what
shall this man do? • • i

22. Jesus saith unto him. If I will that he='' wait tdl
I come m Spirit, wlmt is that to thee? follow thou
me. [23]

24. This is the disciple which testifieth of these
things, and wrote these things : ********.

25. And there are also many other things which
Jesus did. *******-********************^ which have never
beeh recorded.

INTERPOLATIONS— 17. saith. 19. bv what death he should glorify God»
saith. 22. tarrv. 23. Then went this saying. abroad among the brethren tnax
that diseiple should not die: yet Jesus s.aid not unto him. He shaa not die , out.
If I will that he tarry till I come, what is that to thee? 2*. and we know tnai
his testimony is true. 25. the which, if thev should be written every one, 1 snpP^c
that even the world itself could not contain the books that should be written.
Amen.

Plsal Notes.

NOTES — 25. As to the "many other things" which Jesus did before and
■after his death, I have received information from the Disciples which I do
not think it necessary to add to the gospels, for they w^ere not written
to show strange marvels to the seekers of wonders but for the introduction
-of divine love and wisdom, by the record of the noblest example that has
appeared on earth.

FINAL NOTES — Errors of Commentators — Commentators upon the
gospel of John have been entirely misled by supposing this canonical gospel
in the Testament the production of one author, instead of being as it is
an original gospel, crammed with interpolations, of which there are no
•responsible authors, all being anonymous. It is unnecesary to notice their
conjectures and errors as thev have never seen the true gospel and hence
many think it could not have been written by John.

But objections have been made on the ground that the author could
not have been a Jew, because he did not know the geography of Palestine,
in w^hich John was a resident. Waite says "the author speaks of Aenon
near to Salim in Judea; also of Bethany be3'ond Jordan, and of "a city of
Samaria called Sychat." It there were any such places, they were strangely
unknown to other writers." In this Waite has been misled by other critics.
It is easy to show on the map Aenon near Sa'im, wh re John located it,
near the Jordan convenientfor baptizing. Hedid not placeit in Judea. John
<3oes not locate Bethany beyond Jordan, but states its exact dis ance, fif-
teen furlongs from Jerusalem. Svchar is where he states it, but it is now
more commonly called Schechem.

"Even the birthplace of John himself, Bethsaida or Julias, is assigned to
Galilee, when it was situated in another country. This mistake alone is
fatal to the authority of the gospel." In this statement Waite was misled
by Hug. John was a Galileean, and B^^thsaida his home, was in Galilee.
Bethsaida Julias is another place, on the east side of the Jordan, nearly
five miles to the Northeast of John's home. John labored over thirty years
in Palestine outside of Jerusalem and has given me the names of nineteen
places in which he presented Christianit3'.

Waite says "The gospel of John stands alone. It has every mark of
being an original g )spd, while the synoptics are compilations." This is
true as to John's; tliough the others are not entirely compilations.

John wrote for himself only, a id informs me that he had no copies of
the other gospels. It is unfortunate that he relied entirel}' on oral teaching
and did not write a historical book, and leave it in a place of safety, where
it could have escaped the power of the Roman church, which destroyed
everything that could enlighten the people and expose their forgeries. They
destroyed more than a hundred thousand manuscripts to bring on the Dark
Ages that benighted Europe for more than a thousand years.

They resisted the mission of John at Rome under Domitian in the
first century, and as soon as his gospel appeared at the beginning of the
second centurv, they embezzled and concealed it, published a caricature
of it at th ■ endna^of the second century, and so thoroughly concealed every
evidence of its authorship that t'ne intelligent majority of critics are sure
that John was not its author — or in other words that the canonical gospel
vs'as a Roman fraud.

That the three other canonical gospels were Roman frauds is readily
conceded l>y learned theologians, not in the plain language that would be
used concerning legal or literary impostures, but in the modest confession
that thcA' cannot find any proof that they were written during the lives of
the apostles by the pretended authors, or as the Rev. J. T. Sunderland
expressed it in his candid book on the Bible they had no aAJhois in the
sense in which we use that word, but were mere compilatiotis, and the
^greatest theologian of Germany, Prof. Schliermacher, maintains that the

^ 66 >..

THE EPIPHANIES OF JESUS.

I am instBiicted to sa,y that of the epiphanies of
Jesus (now called materiahzations) the narrative of
St. John is the most correct.

The gospels have not been changed to make them
entirely correct and consistent, but only to bring
them back as nearly as possible to the original man-
uscripts which are like all faithlul historical memo-
randa that have been written under disadvantages
by men of no literary training or favorable oppor-
tunities, honest but not accurate records of events
and conversations. Their resemblance with differ-
ences shows that they are the honest testimonj^ of
diiTerent witnesses, whose opportunities of informa-
tion were different.

John recognizes three appearances to the disciples —
twice among the eleven in Jerusalem and at the sea
of Galilee, but does not describe the appearance to
himself and Peter on the road to Emmaus just pre-
ceding the appearance to the eleven in the citj', which
however, is fulh' described by Luke and mentioned by
Mark. He correctly describes the appearance at the

gospel ascribed to Luke was compiled by somebody out of thirty six differ-
ent manuscripts, and yet theologians continue to show their reverence ior
the anonymous — not anonymous wisdom or virtue — but an anonymous
compilation into one self-contradictory book, of the substance of all the
fictions of Paganism current a thousand years before the Christian era.
concerning the origin of man and fabulous manifestations o: the Divine
power.

Why these absurd anonymous compilations should have been adored
for eighteen centuries as the word of God, even long after their disastrous
effects on civilization and liberty have been endured, is the question that
the twentieth century will ask with emphasis from all concerned in pro-
longing the reign of ignorance and falsehood— the triumph of priest-craft
oyer Christianity.

Bpiphanles of Jesus.

tomb to Mary the mother, which is incorrectly des-
cribed by Matthew, Alark and Liike, and the appear-
ance at the sea of GaHlee, to which Matthew incor-
rectly alludes, and which Mark and Luke do not
mention.

John states the sudden appearance to the eleven on
the Sundaj^ evening and the skepticism of St. Thomas
when he came in, and Luke also describes the same
Sunday evening meeting, and his satisf3ang their
doubts that he was a substantial body instead of
a phantasm, showing his hands and feet and eating
broiled fish and honey comb. An interpolation in
Luke adds that he led them out as far as Bethany
blessed them and disappeared, which no one else
mentioned. Mark speaks of his appearance in the
morning and to the two disciples (John and Peter)
going to Emmaus which the}' reported to the others
the same evening when they came in, and afterward
appearing to the eleven at meat, rebuking their skep-
ticism and giving instructions; which would coincide
with the meeting reported by John eight days later
— Monda3' evening — when he taught them. This
second meeting with the disciples is not mentioned
by Matthew and Luke. The disciples were not with
Jesus so much as commonh- supposed, and had to
learn from conversation what they did not witness
(especially Mark and Luke) and the record must
be preserved as originall}- written, as far as possible,
whatever may have been its imperfections. I believe
it is nearly correct, but we could not assume that
the memorj' of all details recorded is infallible for
18 centuries.

There were five epiphanies altogether, one at the
tomb, two to the disciples in Jerusalem, one on the
road to Emmaus and one at the sea of Tiberias.

"And many other signs trul}' did Jesus in the pres-
ence of his disciples which are not written in lifeis
book" says John — some of which are related in the
memoirs.

Bpiphanlea of Jesus.

THE MONDAY EVENING MEETING mentioned by St.
John has never been described in any publication,
St. James the brother of John, described it to me as
follows:

"The disciples had met informally hardly knowing
for what, and were vaguely expecting some message,
when as they were quietly talking together, Jesus
suddenl3' appeared in the center of the room: They
were at first amazed and astonished, but soon felt at
home and it seemed ver\^ natural to be with him
again.

"He was with us over an hour, conversing and
instructing us. He admonished us against holding
any hatred against the Jews, and desired us to con-
tinue our work as it had been carried on before his
change, and that we should not confine ourselves to
Jews or Gentiles, but teach all that we could benefit,
to reach all nations.

"It was his great desire that we should reach out
and spread the teaching as wideh' as possible. He
admonished us against taking up our abode with
the rich, desiring us to seek the humbler class, as
through them we could accomi^lish greater good.

"He taught us the universal brotherhood of love
— that every soul was a divine emanation, and as
such could never be lost in oblivion. Though the
soul might be sunk in degradation it still retains
the divine spark, which might be kindled and cher-
ished into a glow of hope and peace and purit}^ and
tauglit to reach up to the Father.

"Vv e should not pass by any, high or low, but give
them the blessing or God's love, teach them there
was a higher and brighter life beyond this ; these
were the thoughts w^e w-ere to give to humanity,
which he gave us in a voice not quite so strong as
in lile. but retaining as much magnetism, and even a
greater soul expression than in life.

"Though he realized the faithlessness of mankind
and the dark future, he urged us to resist actively

The Roman Theology.

and admonished us repeatedly to continue steadfast
in the cause.

"His fear was that we might become discouraged
bj' persecution and difficulties, and give up our work,
but we must be steadfast in the work, however hard
our mission."

THE ROMAN THEOLOGY IN THE CANONICAL
GOSPEL OF ST. JOHN.

When we look critically to find the real meaning of
the canon cal Gospel of St. John, we are embarrassed
by finding two contradict or3^ and irreconcilable mean-
ings— one borrowed from the teachings of Christ,
the expression of love, reverence and wisdom, and
another borrowed from nearly all the Pagan nations
of antiquity, and the two blended as closeh' as pos-
sible, but still like a patchwork quilt easily separated
and traced to their sources, but it would require an
extensive essay to trace the Paganism of the Roman-
ized gospels to their ancient sources.

The crafty inttrpolations and corruptions of the
Gospel of St. John which were probabh^ prepared
byTRlCOLHUM where designed to show'that Christ
(mysticalh' signified by "the Word") instead of being
the inspired teacher of a heavenly religion was realK^
God, and was the creator of all things but was mys-
teriousl,v called the"onh--begotten"sonof his Father,
and "in the bosom of his Father" — though the same
being who denied all this in Jerusalem — contradictory
propositions lacing the canonical fashion.

The ]irimitive Christians believed nothing of this,
and some of their churches lasted over fourhundred
years, bearing the names of Nazarenes and Ebionites,
and Christ himself continually' contradicted it, describ-
ing himself as having no power but wluit was given
him by the Father, so often and so positively that we

The Soman Theolofiry-

make him a persistent liar by accepting the doctrine
of the Trinit3% interpolated i^ ^^^^ gospel — a doctrine
of Pagan origin. The Egyptian oracle said to king
Thulis "First God, afterward the WORD, and Avith
them the Holy Spirit; all these are of the same nature,
and make but one whole, of which the power is eter-
nal:" This is the very doctrinal expression which was
plagiarized by the Roman Cabal, and it was the com-
mon doctrine of antiquit3\

"The most astonishing development of the old
religion of Eg\^pt was in relation to the Logos or
Divine Word, b^^ whom all things were made, and
who though from God was God." — Bonwick on
Eg3^ptian Belief.

The same idea runs though the ancient Trinities of
many nations, variousl\ expressed ; and as these
Pagan speculations were substituted for the religion
of Jesus to make a Roman church, the earl}' Fathers
could well say as thc\- did, that their religion was
very ancient, being onh' a new nnmc for Paganism.
It was really a Romanized Paganism, containing
baser elements than the ancient Pagans had invented.
It was able to assume the name of Christianity only
because Christianity was extinct, its teachers and its
followers dead, its brief records suppressed b3' conceal-
ment and its history lost — the histor\^ which is now
recovered, as Jesus believed it v/ould be.

Chapter III declares belief in the Jesus of theology
essential ior human salvation, as all mankind are
doomed to destruction, and belief in Jesus alone can
save them, and this belief must be accompanied by
baptism. The "wrath of God abideth" on all who do
not 6e//eFethe Jesusof thcTrinit}-— whois the eternal
God, the creator of all, yet is deputized by the Father
God with plenar\^ power (because he loves him) and
"sent" to the earth, endowed with "authority to exe-
cute judgment" for "all that are in their graves" shall
hear his voice and shall come iorth "to the resurrec-
tion of life" or "unto the resurrection of damnation.'*

The Roman Theoloer7>

As to tlic time wlien the^ead shall come from tlieir
graves to be sent to hell (for it seems all who died
before his advent must go that way as they were
under "the wrath of God" and had no opportimity
of escape bv belief in Jesus before he appeared) the
date is not given in this gospel, but it is elsewhere
said that it would occur in the presence of that gener-
ation, and the same statement is given in the Pauline
forgeries.

How the Father God who sends the Son God to
earth while he remains in the hcav<?ns, and who con-
fers plenipotentiary- powers on the Son, because he
loves him can be one and the same person, theologj-
cannot explain, but the deputy God is made to say
that he comes in his Father's name, and he promises
not to accuse hearers before the Father, andherepeat-
ecflv protests that he has no power in himself but
accomplishes what he does by the aid of his Father,
and "came down from heaven not to do mine own
will, but the will of him that sent me." Thus there
are two distinct wills, one controlled by the other
and without independent power. How can two per-
sons be more distinct ?

The Father God allows no liberties with himself.
He is the terror of the Universe ; but the Son God is
to have his flesh eaten and his blood drunk b}^ all who
escape damnation. Not only shall they drink his
blood, but "rivers of living water" shall "flow" out
of their bellies — a peculiar performance which no
theologian has explained as nothing very nice or
vital ever comes from the belly — a modern writer
would prefer to say the bosom, but the church has
been satisfied for eighteen centuries that divine wis-
dom prefers the w^ord belly, " Je gustibus non dispu-
tfindmii''—no disputing about taste.

So entirely subordinate and dependent is the Son
God that when he is about to be crucified he begs the
Father God to save him, and dies complaining that
the Father God has deserted him. He never assumes

Tlie Roman Theoloir7>

any independent dignity or creative power but allows
the Devil to carry him about, and says, "I have not
spoken of myself, but the Father which sent me, he
gave me a commandment what I should sa^' and
what I should speak," "Even as the Fathersaid unto
me, so I speak."

His position is always subordinate. He sa^^s "I
will prav the Father and he shall give you another
comforter." "I am not alone because the Father is
with me." " My Father is greater than I."

"I have given unto them the words which thou
gavest me."

" I came out from thee and they have believed that
thou didst send me."

" Neither came I of myself but he sent me."
'* Father save me from this hour."
As a teacher he presents a beautiful system of love,
but as a theological character he insults his rnother,
for his theological character is masked malignity.

God is represented as showing his love by giving
the world a chance to avoid his own eternal wrath
by believing in the God-man. But the mission of Jesus
seems to be only a bait to capture smncrs lor hell, as
h€ says they would be free from sin if they had not
heard of him, but he also says "This people who
knoweth not the law are cursed." This divme love is
much like the love of the cat playing with the mouse,
or the tiger stepping aside from his prey. The Roman
theology assures us there are very few that will escape
hell, and a very fashionable form of it assures us that
hell is paved with inlant skulls ; and the mission of
the God-man is evidently a trap to catch more fuel for
hell, as he says "If I had not come and spoken they
liad not had sin. If I had not done among them the
works which none other man did, they had not had
sin"— so it was very unfortunate ior them that he
came to have them convicted.

Although the Father "loveth the Son and hath
given all things into his hand," this amiable Son-god

The Rotnan Theology.

assures us that the wrath of God abideth on all who
do not believe him a God when he is as easily killed
as other men. If the theological Jesus had possessed
any God-like power he displa^'eda cunning malignity
in concealing it to convince everybody that he was
a mere mortal impostor in claiming divinity like
Schweinfurth, the llhnois impostor Christ. He did
not even claim that his healing was miraculous, as
-he said his followers would do the same; but pro-
fessed to be able to go up to heaven miraculously.

The theological Jesus claims that Moses wrote
about him in the Old Testament but it really makes
no reference to him. and whatever it contains was
■certainh^ not written by Moses.

He is presented as proving his divinity- by walking
on the sea, which we now know is a transcorporeal
power that others possess also; but they destro^^ this
claim by allowing his actual promise to remain in the
gospel, that his followers would do all that he did —
which was a great oversight in the Roman theolog^^ It
did not revise thegospelsufhciently to expunge his true
and honest statements of his character as an inspired
teacher. To a critical observer the canonical gospel
is a mass of contradictory statements.

The assertion that his followers would gain eternal
life by eating his flesh and drinking his blood is so
impudent an appeal to credulity- that it must remain
as a monumental lesson to future ages concerning
the slow progress of evolution from idiotic supersti-
tions. Had Jesus ever uttered such insanities in Jeru-
salem he would have become an object of contempt
even to his disciples and probably have been mobbed.
But the careless scribes allowed his promise to remain
in the gospel that the thief on the cross who had
neither drunk his blood nor been baptized would
meet him in paradise without any delay, which anni-
hilates the whole imposture, showing that we may
,go to heaven as soon as we die.

In this melancholy illustration of superstition we

The Roman Theolofify.

are required to believe that the absolute creator of
the entire universe so far as the ignorant writers
knew it, appeared as a helpless ignorant inan to
be slapped, scourged, insulted and nailed up until
dead, which is just as probable as that one of the
stars should fall to the earth and become a little
mud puddle; for God is infinitclv be^^ond the reach
comprehension of man — unchangeable lorever. The
whole Roman Theology suggesting that a Jew cow-
hided God Almighty as an impostor is a marvelous
combination of blasphemy and idiotic falsehood,
which could never have originated except Irom the
maximum profligacy of Rome under Nero, wdiere as
Tacitus said — "everything impure and everything
atrocious is welcomed" — Caligula and Nero being
honored as Gods, No conception of God could be
too low, too absurd or to cruel for such a state of
society.

Aside from its absurdities the literary execution of
the canonical gospel is very poor when compared
with the authentic cop3'. A critical comparison of
the tw^o is instructive.

The remarkable childishness or silliness of the last
verse of the canonical gospel of John attracts but
little notice, 3^et as it is a test of the intellectual and
moral character of the Roman compilers, it is worthy
of notice.

It suggests that if the other things which Jesus
did were described the world would not contain the
books that woidd be written.

Seriously, if ten pages were devoted to each day of
the three years of his mission to tell of his other
doings thev w^ould make but eleven thousand pages,
easily packed in a small trunk or valise.

Whether we call this verse a specimen of mendacity,
imbecility or imposture, what are we to think of a
church which presents such a statement as a sacred
record in a divine book, and of the stubborn fanati-
cism which continues to call it the infallible w^ord of

The Koxnaa Tlieolosry*

God. Can there be any greater blasphemy than to
attribute to the Deit3^ the authorship of all the liter-
ary trash and fictions of the canonical Testament by
which the true record of the great teacher has been
defaced.

To carve out from the record of Christ in the gos-
pel of John all this debasing material as St. John has
dictated is now a finished task for which the Christ-
ians of future centuries will be grateful.

The Christian life that will carr^^ us to higher spheres
and will bringtheir influenceto earth is clearly shown
in this gospel of the beloved disciple, in which we see
the perfect love of him who washed his disciples' feet to
teach them humility and placed his permanent veto«
of disapprobation on all who forget brotherhood to
accumulate wealth.

The true gospel is a profound but simple statement
of God as the eternal law of the Universe, invisible
to material man and incomprehensible to the gross
mind but not foreign to our sphere of life, for he is the
life of the Universe in its spiritual and material realms,
from whom all other life begins and toward whom
all other life ascends by the eternal law of progress,
reaching the heavenh^ mansions to which Jesus went
to prepare a place for his disciples and to which the
good are ever thus welcomed to realms which in their
magnificent beaut\^ and charm seem incredible when
described to those who have not beheld them from
afar, as gifted souls sometimes have a glimpse even
fi'om earthlife, and as their pure inhabitants are ever
ready to describe them to willing listeners.

And this is the true knowledge of our grandest
estate which Jesus called his disciples to reveal to
them when the3' were with him alone, and which the
celestial world is eager to reveal to-da3^

This gospel shows how he toiled, sustained bj^ a
grand inspiration from a higher world which gave
him so great a flow of moral and physical strength
and penetrating discernment — such an elevation of

The Roman Theologry.

nature as overpowered those near him for he was^
greatest those who were nearest.

It shows that his great labor was to elevate men
to the sphere of divine love, not by appealing to their
credulit3^ or exciting their superstition, which he so
carefully avoided, never dealing in the marvelous, but
trying to inspire that loving and grateful reverence
for God as the source of all happiness and that
patient forbearing love for all mankind as one
indissoluble brotherhood, in which no true brother
should ever seek domineering power and ostentation
or should devote himself to hoarding wealth instead
of seeking the welfare of all.

He carefully avoided the fabulous superstitions
which excite Pagan idolatrA^but leave man grovelling
in ignorance and animalism, to present instead that
moral and spiritual elevation which brings man intc^
the divine sphere and realizes heaven on earth, and
entireh' forbids the Pharisaic vanit}- which abandons^
brotherhood to obtain familiarity with God.

The reverse of all this in the history ot the church
shows its abandonment of Christ and its adherence
to the sphere of selfishness which seeks power, wealth
and ostentation, in the midst of widespread sufferings

The true gospel overflows with love, the false gos-
pel with malignity ; in the latter God blinds and mis-
leads the people to destruction, and Jesus comes to-
inflict blindness on them, and to threaten them with
the vengeance which he will return in the clouds to
inflict I&" on that generation. If such language had
been uttered or proved before Pilate he would not
have considered him innocent.

The absolute sincerity of Jesus was recognized by
all, and his absolute unselfishness and freedom froni
visionarx" speculation or morbid views ol life entitle
him as a teacher to our implicit confidence. He
believed what he taught.

Pie taught no hermit life, no wandering beggar
life, no neglect of common prudence and the common

The Roman Theology.

duties of life — no gloomy view of life as a sphere of
evil from which we should try to escape to reach Nir-
vana. He taught men to make their heaven now and
here, by surrendering all selfishness and seeking the
welfare of all, and the same very practical view was
enforced by his half-brother vSt. James but totally
reversed in the Pauline forgeries, which substituted
creedal speculation for religion and made it the great
question, the blood\^ battle ground of the church to
which everything else was subordinate whether Jesus
Christ Vv^as of similar substance to the Father-God or
of exactly the same substance — to be correct on that
question would excuse a life of crime in the early cen-
turies when the church controlled the empire^'and
showed its destitution of Christianity by a profli-
gacy which the modern church would not tolerate.
They who by the soul's deep intuition perceive and
feel the heavenly character of Christ, which is fairly
portrayed in the Gospel of St. John, will find in his
sphere profound satisfaction and spiritual strength
to sustain them through life, assist in every duty,
and help them to bring into this world the life and
light of eternity.

APPENDIX,

CHRISHNA AND CHRIST.

BHAGAVAT PURANA.
Chrishna.

Was believed to be God incarnate,
by a miiaci»Jous cenctption.

Was born in a dungeon.

At the time of his birth, the walls
of his chamber were illuminated.

At the time of his birth, a chorus
of devatas, or angels, saluted the
new-bom infant.

Of royal descent.

As soon as born, had the power
of speech. (,\ccording to Baldjcus,
Chrishna, immediately when born,
conversed with his mother, soothing
and comforting her.)

Cradled among shepherds.

Cansa, the ruler of the countrv.
fears the loss of his kingdom, and
seeks the life of the infant.

The child is carried awa^' by night
and concealed in a remote region.

Cansa is wroth, and issues an or-
der for the slaughter of all young
children, throughout his kingdom.

Has a cumbat with, and subdues
a huge serpent in his infancy.

The serpent vomits streams of fire
from his mouth and nostrils.

Performs many miracles in his in-
fancy and boyhood.

While a boy, raises the dead to life.
While a boy, strikes dead, persons
who have offended him.

GOSPELS OF THE INFANCY.
Christ.

Was believed to be God incarnate,
by an immaculate conception.

Was bom in a cave.

The cave was filled with a great
light, and seemed like a glorious
temple.

At the time of his birth, a chorus
of angels saluted the new-born infant.

Of royal descent.

As soon as bom, spoke to his
mother, informing her of his divine
character, his origin and destiny.

Cradled among shepherds.

Herod, the ruler of the country,
fears the loss of his kingdom, and
seeks the life of the infant.

The child is carried awavby night,
and concealed in a remote region.

Herod is wroth, and issues an or-
der, for the slaughter of all the chil-
dren in Bethlehem, from two years
old, and under.

Has several combats with ser-
pents; overcomes them and drives
them out of persons possessed.

In one case, these issued forth,
from of his swaddlingclothes, flames
and burniug coals, and fell on the
head of the serpent.

Performs man^' miracles in his in-
fancy and boyhood.

While a boy raises the dead to life.

While a boy, strikes dead, persons
who have offended him.

Tbe RomAn Tlieologry.

Was preceded by his elder brother.
Ram, who was his associate in the
work of purification, and was hur-
ried away as soon as bom, to escape
tbe decree of Causa.

Lived at Mathurea.

One of his first miracles was cnring
r-i leper.

While a bov.is chosen by the other
boys as their king. — [Baldffius.]

Learns all the sciences in one day
and nights

Was preceded by John the Baptist^,
who was sent into the wilderness^
to escape the decree of Herod

On his visit to Egypt, in his child-
hood, stopped .ac a place called Ma-
turea. This name it afterward re-
tained.

Among the first miracles, was the
curing of lepers.

While a boy, is chosen b^- the oth-
er boys as their king.

While a boy, teaches the doctors
and philosophers in the temple, the
whole circle of the the sciences.

"This remarkable parallel (says Judge Waite)
leaves no doubt that one of the narratives was
drawn upon in the construction of the other." The
Gospel of the Infanc\' is recognized by evangelical
writers as appearing early in the second century
and is therefore an obvious phig arism from the
Hindoo original which appeared more than a thou-
sand \'ears earlier. In fact the story of Chrishna may
be found "in the Sanskrit dictionar3^ compiled more
than 2000 j-ears ago." The canonical gospels which
appeared at Rome near the end of the second century
interpolated so much of the Hindoo stor3^ (though
less than the Gospel of the Infancj^) as to make it
most probable that the3^ borrowed direct from the
Gospel of the Infancy, incorporating with it the
Eg3^ptian and Persian forms of Paganism.

There are more than lift}' parallels bc^tween the
canonical gospels and the histor3^ of Chrishnji, and
there is an equalh^ close parallel with the histor\' of
Buddha and his doctrines, for Btiddha was a char-
acter much nearer to the type of Jesus Christ, There
are over ^ity close parallelisms in language and
thought between Buddhism and canonical gospels.
But Buddhism is free from the maliiinitv, the hate,,
the terrorism and priesth^ ambition of the bible.

The true life of Jesus is the simple yet wonderful
story of an inspired teacher in humble life with hum-

The Roman Theologry.

hlc followers of marvelous devotion and heroism, pre>
sen ting nothing incredible and unreasonable, whose
religion soon disappeared when his apostles died, but
in its simplicity, its loveliness, its wisdom and heroism
is the noblest expression the world has seen of pure
religion.

Buddha, in higher rank, and with more spiritual
surroundings founded a religion which has been
grandly successul, and been little adulterated, but
has been lavishly adorned with myth and fiction.
He advanced bej'ond the Brahminisn of the priests
as Jesus advanced be^-ond the priesthood of Judaism.
But the Roman conspiracy which sought to combine
all successful religions or theologies, incorporated so
much of the language, the myths and the fictions of
Buddhism with the religion of Jesus as to make it
look increditjle, before they debased it with the doc-
trine ot divine malignitv. The\' counterfeited Buddh-
ism so closely that we cannot compare the two SA'stems
without seeing that the Roman system was a whole-
sale plagiarism.

The truth is that Buddha and Jesus were the great-
est reformers the world has seen, and in their ethics
they were of course parallel, because the\' reached
pure religion. But Buddhism was infiinitely sui)e-
rior to the Roman religion of the canonical gospels,
and if Buddhism could have superseded the Roman-
born church, it would be fortunate for mankind, for
this benevolent religion, which has reached four hun-
dred millions has never been propagated b}' the
sword, which has carried the Roman despotism
around the world. The Hindoos tolerated the Chris-
tianity carried to India by St. Thomas, one of the
twelve disciples — but Romanism made war on it.

But in comparing Buddha with Je^us, both entitled
to rank as saviors, science compels me to prefer Jesus,
for his religion was far more hopeful, practical and
heroic. He was not led by sensitive feeling and pes-
simistic ideas to shrink Irom contact with the world,

The Roman Theology.

because of its evils, which was the fundamental error
of" Buddha, but believed in going forth to conquer evil
b3^ the power of love and persuasion.

He did not, like Buddhists, immerse himself in
mythic speculations as to Re-incarnation Nirvana
and Karma which liave no foundation in science, but
understood correctly the material w^orld and the
spiritual world, in wdiich "mau}^ mansions" are pre-
pared ioT mortals, to which he was going to prepare
for his disciples, and from which he received the visits
of Moses and Elias.

To him the higher world was the realm of a heav-
enly father entitled to our deepest love, and of angels
with whom we are to associate, while to Buddha it
was a myster3% a vast dim inane, oi which he neither
knew the value and laws nor the dwellers, and from
which he drew no inspiration. Though corrupted by
his followers, his religion w^as the hie^hest t\'pe that
a sensitive man could attain without spiritual know-
ledge of the higher world, guided by benevolence and
justice.

The wisdom of Jesus furnished a perfect guide for
this life and the next, with a perfect model in him, of
heroic courage and womanl3' tenderness of sym-
pathy.

But he was too far above the human race to sur-
vivein ancient barbarism, and I love him for his mar-
tyrdom in presenting the divine truth w^hich he soon
realized was only a beacon light for future ages, a guide
for a remote age and a remote countr^^ He foresaw
that Christiamtj' was not for the people of that age.

It is unfortunate that he did not write, and his dis-
courses in the temple are lost, but perhaps his w^rit-
ings w^ould have been suppressed like those of his
apostles, and they could not have conveyed the
spiritual power that belonged to his voice and held
the profound attention and respect of a race ruled by
bigotry.

ERRATA.

The reader will kindly excuse several inevitable
typographical errors in this volume, as it was pub-
lished under great difficulties while the author from
phA^sical prostration was confined to the house and
overtaxed by labors to which his strength w^as in-
adequate.

The second volume of "Primitive Christianity'" has
been prepared like the first, under great difficulties of
ever}' kind, and though the author delights to corre-
spond with his friends and receive their letters, he is
entirely unable to maintain such correspondence and
has been confined to the house for ten months by
nervous exhaustion. He hopes they wall excuse any
apparent neglect which is unavoidable.

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