Changes

{{Style P-Epigraph|“He is the One, self-proceeding; and from Him all things proceed.

{{Style P-Epigraph|“He is the One, self-proceeding; and from Him all things proceed.

And in them He Himself exerts His activity; no mortal

And in them He Himself exerts His activity; no mortal

“And Athens, O Athena, is thy own!

 

{{Style P-Epigraph|“And Athens, O Athena, is thy own!

 

Great Goddess hear! and on my darkened mind

Great Goddess hear! and on my darkened mind

Pour thy pure light in measure unconfined;

Pour thy pure light in measure unconfined;

That sacred light, O all-proceeding Queen,

That sacred light, O all-proceeding Queen,

Which beams eternal from thy face serene.

Which beams eternal from thy face serene.

My soul, while wand’ring on the earth, inspire

My soul, while wand’ring on the earth, inspire

With thy own blessed and impulsive fire!”

With thy own blessed and impulsive fire!”

|—Proclus; Taylor: ''To Minerva''.}}  

|—{{Style S-Small capitals|Proclus; Taylor}}: ''To Minerva''.}}  

{{Style P-Epigraph|“Now ''faith'' is the substance of things. . . . By faith the harlot Rahab perished not with them that believed not, when she had ''received the spies in peace''.”—''Hebrews'' xi. 1, 31.  

{{Style P-Epigraph|“Now ''faith'' is the substance of things. . . . By faith the harlot Rahab perished not with them that believed not, when she had ''received the spies in peace''.”

|—''Hebrews'' xi. 1, 31. }}

“What doth it profit, my brethren, though a man hath faith, and have not works? ''Can'' faith ''save him?'' . . . Likewise also was not Rahab the harlot ''justified by works'', when she had received the messengers, and had sent them out another way?”—''James'' ii. 14, 25. }}

{{Style P-Epigraph|“What doth it profit, my brethren, though a man hath faith, and have not works? ''Can'' {{Style S-Small capitals|faith}} ''save him?'' . . . Likewise also was not Rahab the harlot ''justified by works'', when she had received the messengers, and had sent them out another way?”

|—''James'' ii. 14, 25. }}

{{Vertical space|}}

{{Vertical space|}}

We may the more readily credit this friendship between Peter and his late co-religionists as we find in {{Style S-Italic|Theodoret}} the following assertion: “The Nazarenes are Jews, honoring the anointed (Jesus) as a {{Style S-Italic|just man}} and using the {{Style S-Italic|Evangel}} according to Peter.”{{Footnote mark|†|fn1104}} Peter was a Nazarene, according to the {{Style S-Italic|Talmud.}} He belonged to the sect of the later Nazarenes, which dissented from the followers of John the Baptist, and became a rival sect; and which—as tradition goes—was instituted by Jesus himself.

We may the more readily credit this friendship between Peter and his late co-religionists as we find in {{Style S-Italic|Theodoret}} the following assertion: “The Nazarenes are Jews, honoring the anointed (Jesus) as a {{Style S-Italic|just man}} and using the {{Style S-Italic|Evangel}} according to Peter.”{{Footnote mark|†|fn1104}} Peter was a Nazarene, according to the {{Style S-Italic|Talmud.}} He belonged to the sect of the later Nazarenes, which dissented from the followers of John the Baptist, and became a rival sect; and which—as tradition goes—was instituted by Jesus himself.

History finds the first Christian sects to have been either Nazarenes like John the Baptist; or Ebionites, among whom were many of the relatives of Jesus; or Essenes (Iessaens) the Therapeutæ, healers, of which the Nazaria were a branch. All these sects, which only in the days of Irenæus began to be considered heretical, were more or less kabalistic. They believed in the expulsion of demons by magical incantations, and practiced this method; Jervis terms the Nabatheans and other such sects “wandering Jewish exorcists,”{{Footnote mark|‡|fn1105}} the Arabic word {{Style S-Italic|Nabæ}}, meaning to wander, and the Hebrew {{Style S-Italic|abn}} naba, to prophesy. The {{Style S-Italic|Talmud}} indiscrimi-

History finds the first Christian sects to have been either Nazarenes like John the Baptist; or Ebionites, among whom were many of the relatives of Jesus; or Essenes (Iessaens) the Therapeutæ, healers, of which the Nazaria were a branch. All these sects, which only in the days of Irenæus began to be considered heretical, were more or less kabalistic. They believed in the expulsion of demons by magical incantations, and practiced this method; Jervis terms the Nabatheans and other such sects “wandering Jewish exorcists,”{{Footnote mark|‡|fn1105}} the Arabic word {{Style S-Italic|Nabæ}}, meaning to wander, and the Hebrew {{Style S-Hebrew|נבא}} naba, to prophesy. The {{Style S-Italic|Talmud}} indiscrimi-

{{Footnotes start}}

{{Footnotes start}}

{{Style P-No indent|nately calls all the Christians ''Nozari''.{{Footnote mark|*|fn1106}} All the Gnostic sects equally believed in magic. Irenæus, in describing the followers of Basilides, says, “They use images, invocations, incantations, and all other things pertaining unto magic.” Dunlap, on the authority of Lightfoot, shows that Jesus was called {{Style S-Italic|Nazaraios,}} in reference to his humble and mean external condition; “for Nazaraios means separation, alienation from other men.”{{Footnote mark|†|fn1107}}}}

{{Style P-No indent|nately calls all the Christians ''Nozari''.{{Footnote mark|*|fn1106}} All the Gnostic sects equally believed in magic. Irenæus, in describing the followers of Basilides, says, “They use images, invocations, incantations, and all other things pertaining unto magic.” Dunlap, on the authority of Lightfoot, shows that Jesus was called {{Style S-Italic|Nazaraios,}} in reference to his humble and mean external condition; “for Nazaraios means separation, alienation from other men.”{{Footnote mark|†|fn1107}}}}

The real meaning of the word nazar rzn signifies to vow or consecrate one’s self to the service of God. As a noun it is a {{Style S-Italic|diadem}} or emblem of such consecration, a head so consecrated.{{Footnote mark|‡|fn1108}} Joseph was styled a {{Style S-Italic|nazar}}.{{Footnote mark|§|fn1109}} “The head of Joseph, the vertex of the nazar among his brethren.” Samson and Samuel ({{Style S-Hebrew|שמשון אל-שמו}} Semes-on and Sem-va-el) are described alike as {{Style S-Italic|nazars.}} Porphyry, treating of Pythagoras, says that he was purified and initiated at Babylon by Zar-adas, the head of the sacred college. May it not be surmised, therefore, that the Zoro-Aster was the {{Style S-Italic|nazar}} of Ishtar, Zar-adas or Na-Zar-Ad,{{Footnote mark|║|fn1110}} being the same with change of idiom? Ezra, or עזרא, was a priest and scribe, a hierophant; and the first Hebrew colonizer of Judea was זרובבל Zeru-Babel or the Zoro or nazar of Babylon.

The real meaning of the word nazar {{Style S-Hebrew|נזר}} signifies to vow or consecrate one’s self to the service of God. As a noun it is a {{Style S-Italic|diadem}} or emblem of such consecration, a head so consecrated.{{Footnote mark|‡|fn1108}} Joseph was styled a {{Style S-Italic|nazar}}.{{Footnote mark|§|fn1109}} “The head of Joseph, the vertex of the nazar among his brethren.” Samson and Samuel ({{Style S-Hebrew|שמשון אל-שמו}} Semes-on and Sem-va-el) are described alike as {{Style S-Italic|nazars.}} Porphyry, treating of Pythagoras, says that he was purified and initiated at Babylon by Zar-adas, the head of the sacred college. May it not be surmised, therefore, that the Zoro-Aster was the {{Style S-Italic|nazar}} of Ishtar, Zar-adas or Na-Zar-Ad,{{Footnote mark|║|fn1110}} being the same with change of idiom? Ezra, or {{Style S-Hebrew|עזרא}}, was a priest and scribe, a hierophant; and the first Hebrew colonizer of Judea was {{Style S-Hebrew|זרובבל}} Zeru-Babel or the Zoro or nazar of Babylon.

The Jewish Scriptures indicate two distinct worships and religions among the Israelites; that of Bacchus-worship under the mask of Jehovah, and that of the Chaldean initiates to whom belonged some of the {{Style S-Italic|nazars,}} the theurgists, and a few of the prophets. The headquarters of these were always at Babylon and Chaldea, where two rival schools of Magians can be distinctly shown. Those who would doubt the statement will have in such a case to account for the discrepancy between history and Plato, who of all men of his day was certainly one of the best informed. Speaking of the Magians, he shows them as instructing the Persian kings of Zoroaster, as the son or priest of Oromasdes; and yet Darius, in the inscription at Bihistun, boasts of having restored the cultus of Ormazd and put down the Magian rites! Evidently there were two distinct and antagonistic Magian schools. The oldest and the most esoteric of the two being that which, satisfied with its unassailable knowledge and secret power, was content to apparently relinquish her exoteric popularity, and concede her supremacy into the hands of the reforming Darius. The later Gnostics showed the same prudent policy by accommodating themselves in every country to the prevailing religious forms, still secretly adhering to their own essential doctrines.

The Jewish Scriptures indicate two distinct worships and religions among the Israelites; that of Bacchus-worship under the mask of Jehovah, and that of the Chaldean initiates to whom belonged some of the {{Style S-Italic|nazars,}} the theurgists, and a few of the prophets. The headquarters of these were always at Babylon and Chaldea, where two rival schools of Magians can be distinctly shown. Those who would doubt the statement will have in such a case to account for the discrepancy between history and Plato, who of all men of his day was certainly one of the best informed. Speaking of the Magians, he shows them as instructing the Persian kings of Zoroaster, as the son or priest of Oromasdes; and yet Darius, in the inscription at Bihistun, boasts of having restored the cultus of Ormazd and put down the Magian rites! Evidently there were two distinct and antagonistic Magian schools. The oldest and the most esoteric of the two being that which, satisfied with its unassailable knowledge and secret power, was content to apparently relinquish her exoteric popularity, and concede her supremacy into the hands of the reforming Darius. The later Gnostics showed the same prudent policy by accommodating themselves in every country to the prevailing religious forms, still secretly adhering to their own essential doctrines.

129 THE ARISTÆUS—EURYDIKÉ FABLE EXPLAINED.

129 THE ARISTÆUS—EURYDIKÉ FABLE EXPLAINED.

There is another hypothesis possible, which is that Zero-Ishtar was the high priest of the Chaldean worship, or Magian hierophant. When the Aryans of Persia, under Darius Hystaspes, overthrew the Magian Gomates, and {{Style S-Italic|restored}} the Masdean worship, there ensued an amalgamation by which the Magian Zoro-astar became the Zara-tushra of the {{Style S-Italic|Vendidad.}} This was not acceptable to the other Aryans, who adopted the Vedic religion as distinguished from that of {{Style S-Italic|Avesta.}} But this is but an hypothesis.

{{Style P-No indent|There is another hypothesis possible, which is that Zero-Ishtar was the high priest of the Chaldean worship, or Magian hierophant. When the Aryans of Persia, under Darius Hystaspes, overthrew the Magian Gomates, and {{Style S-Italic|restored}} the Masdean worship, there ensued an amalgamation by which the Magian Zoro-astar became the Zara-tushra of the {{Style S-Italic|Vendidad.}} This was not acceptable to the other Aryans, who adopted the Vedic religion as distinguished from that of {{Style S-Italic|Avesta.}} But this is but an hypothesis.}}

And whatever Moses is now believed to have been, we will demonstrate that he was an initiate. The Mosaic religion was at best a sun-and-serpent worship, diluted, perhaps, with some slight monotheistic notions before the latter were forcibly crammed into the so-called “inspired Scriptures” by Ezra, at the time he was alleged to have {{Style S-Italic|re}}written the Mosaic books. At all events the {{Style S-Italic|Book of Numbers}} was a later book; and there the sun-and-serpent worship is as plainly traceable as in any Pagan story. The tale of the fiery serpents is an allegory in more than one sense. The “serpents” were the {{Style S-Italic|Levites}} or {{Style S-Italic|Ophites,}} who were Moses’ body-guard (see {{Style S-Italic|Exodus}} xxxii. 26); and the command of the “Lord” to Moses to hang the heads of the people “before the Lord against the sun,” which is the emblem of this Lord, is unequivocal.

And whatever Moses is now believed to have been, we will demonstrate that he was an initiate. The Mosaic religion was at best a sun-and-serpent worship, diluted, perhaps, with some slight monotheistic notions before the latter were forcibly crammed into the so-called “inspired Scriptures” by Ezra, at the time he was alleged to have {{Style S-Italic|re}}written the Mosaic books. At all events the {{Style S-Italic|Book of Numbers}} was a later book; and there the sun-and-serpent worship is as plainly traceable as in any Pagan story. The tale of the fiery serpents is an allegory in more than one sense. The “serpents” were the {{Style S-Italic|Levites}} or {{Style S-Italic|Ophites,}} who were Moses’ body-guard (see {{Style S-Italic|Exodus}} xxxii. 26); and the command of the “Lord” to Moses to hang the heads of the people “before the Lord against the sun,” which is the emblem of this Lord, is unequivocal.

The nazars or prophets, as well as the Nazarenes, were an anti-Bacchus caste, in so far that, in common with all the initiated prophets, they held to the spirit of the symbolical religions and offered a strong opposition to the idolatrous and exoteric practices of the dead letter. Hence, the frequent stoning of the prophets by the populace and under the leadership of those priests who made a profitable living out of the popular superstitions. Otfried Müller shows how much the Orphic Mysteries differed from the {{Style S-Italic|popular}} rites of Bacchus,^{[#fn1111 1111]} although the {{Style S-Italic|Orphikoi}} are known to have followed the worship of Bacchus. The system of the purest morality and of a severe asceticism promulgated in the teachings of Orpheus, and so strictly adhered to by his votaries, are incompatible with the lasciviousness and gross immorality of the popular rites. The fable of Aristæus pursuing Eurydiké into the woods where a serpent occasions her death, is a very plain allegory, which was in part explained at the earliest times. Aristæus is {{Style S-Italic|brutal power,}} pursuing Eurydike, the esoteric doctrine, into the woods where the serpent (emblem of every sun-god, and worshipped under its grosser aspect even by the Jews) kills her; {{Style S-Italic|i.e.}}, forces truth to become still more esoteric, and seek shelter in the Underworld, which is not the hell of our theologians. Moreover, the fate of Orpheus, torn to pieces by the Bacchantes, is

The nazars or prophets, as well as the Nazarenes, were an anti-Bacchus caste, in so far that, in common with all the initiated prophets, they held to the spirit of the symbolical religions and offered a strong opposition to the idolatrous and exoteric practices of the dead letter. Hence, the frequent stoning of the prophets by the populace and under the leadership of those priests who made a profitable living out of the popular superstitions. Otfried Müller shows how much the Orphic Mysteries differed from the {{Style S-Italic|popular}} rites of Bacchus,{{Footnote mark|*|fn1111}} although the {{Style S-Italic|Orphikoi}} are known to have followed the worship of Bacchus. The system of the purest morality and of a severe asceticism promulgated in the teachings of Orpheus, and so strictly adhered to by his votaries, are incompatible with the lasciviousness and gross immorality of the popular rites. The fable of Aristæus pursuing Eurydiké into the woods where a serpent occasions her death, is a very plain allegory, which was in part explained at the earliest times. Aristæus is {{Style S-Italic|brutal power,}} pursuing Eurydike, the esoteric doctrine, into the woods where the serpent (emblem of every sun-god, and worshipped under its grosser aspect even by the Jews) kills her; {{Style S-Italic|i.e.}}, forces truth to become still more esoteric, and seek shelter in the Underworld, which is not the hell of our theologians. Moreover, the fate of Orpheus, torn to pieces by the Bacchantes, is

[#fn1111anc 1111]. Otfried Müller: “Historical Greek Literature,” pp. 230-240.

{{Footnote return|*|fn1111}} Otfried Müller: “Historical Greek Literature,” pp. 230-240.

130 ISIS UNVEILED.

{{Page|130|ISIS UNVEILED.}}

another allegory to show that the gross and popular rites are always more welcome than divine but simple truth, and proves the great difference that must have existed between the esoteric and the popular worship. As the poems of both Orpheus and Musæus were said to have been lost since the earliest ages, so that neither Plato nor Aristotle recognized anything authentic in the poems extant in their time, it is difficult to say with precision what constituted their peculiar rites. Still we have the oral tradition, and every inference to draw therefrom; and this tradition points to Orpheus as having brought his doctrines from India. As one whose religion was that of the oldest Magians—hence, that to which belonged the initiates of all countries, beginning with Moses, the “sons of the Prophets,” and the ascetic {{Style S-Italic|nazars}} (who must not be confounded with those against whom thundered Hosea and other prophets) to the Essenes. This latter sect were Pythagoreans before they rather degenerated, than became perfected in their system by the Buddhist missionaries, whom Pliny tells us established themselves on the shores of the Dead Sea, ages before his time, “{{Style S-Italic|per s}}æ{{Style S-Italic|culorum millia.”}} But if, on the one hand, these Buddhist monks were the first to establish monastic communities and inculcate the strict observance of dogmatic conventual rule, on the other they were also the first to enforce and popularize those stern virtues so exemplified by Sakya-muni, and which were previously exercised only in isolated cases of well-known philosophers and their followers; virtues preached two or three centuries later by Jesus, practiced by a few Christian ascetics, and gradually abandoned, and even entirely forgotten by the Christian Church.

{{Style P-No indent|another allegory to show that the gross and popular rites are always more welcome than divine but simple truth, and proves the great difference that must have existed between the esoteric and the popular worship. As the poems of both Orpheus and Musæus were said to have been lost since the earliest ages, so that neither Plato nor Aristotle recognized anything authentic in the poems extant in their time, it is difficult to say with precision what constituted their peculiar rites. Still we have the oral tradition, and every inference to draw therefrom; and this tradition points to Orpheus as having brought his doctrines from India. As one whose religion was that of the oldest Magians—hence, that to which belonged the initiates of all countries, beginning with Moses, the “sons of the Prophets,” and the ascetic {{Style S-Italic|nazars}} (who must not be confounded with those against whom thundered Hosea and other prophets) to the Essenes. This latter sect were Pythagoreans before they rather degenerated, than became perfected in their system by the Buddhist missionaries, whom Pliny tells us established themselves on the shores of the Dead Sea, ages before his time, “{{Style S-Italic|per sæculorum millia.”}} But if, on the one hand, these Buddhist monks were the first to establish monastic communities and inculcate the strict observance of dogmatic conventual rule, on the other they were also the first to enforce and popularize those stern virtues so exemplified by Sakya-muni, and which were previously exercised only in isolated cases of well-known philosophers and their followers; virtues preached two or three centuries later by Jesus, practiced by a few Christian ascetics, and gradually abandoned, and even entirely forgotten by the Christian Church.}}

The {{Style S-Italic|initiated}} nazars had ever held to this rule, which had to be followed before them by the adepts of every age; and the disciples of John were but a dissenting branch of the Essenes. Therefore, we cannot well confound them with all the nazars spoken of in the {{Style S-Italic|Old Testament,}} and who are accused by Hosea with having separated or consecrated themselves to {{Style S-Italic|Bosheth;}} בשת (see Hebrew text) which implied the greatest possible abomination. To infer, as some critics and theologians do, that it means to separate one’s self to {{Style S-Italic|chastity}} or continence, is either to advisedly pervert the true meaning, or to be totally ignorant of the Hebrew language. The eleventh verse of the first chapter of Micah half explains the word in its veiled translation: “Pass ye away, thou inhabitant of Saphir, etc.,” and in the original text the word is {{Style S-Italic|Bosheth.}} Certainly neither Baal, nor Iahoh Kadosh, with his {{Style S-Italic|Kadeshim,}} was a god of ascetic virtue, albeit the {{Style S-Italic|Septuaginta terms them, as well as the galli—the perfected priests—tetelesmevnou”,the initiated and the consecrated.^{[#fn1112 1112]}}}

The {{Style S-Italic|initiated}} nazars had ever held to this rule, which had to be followed before them by the adepts of every age; and the disciples of John were but a dissenting branch of the Essenes. Therefore, we cannot well confound them with all the nazars spoken of in the {{Style S-Italic|Old Testament,}} and who are accused by Hosea with having separated or consecrated themselves to {{Style S-Italic|Bosheth;}} {{Style S-Hebrew|בשת}} (see Hebrew text) which implied the greatest possible abomination. To infer, as some critics and theologians do, that it means to separate one’s self to {{Style S-Italic|chastity}} or continence, is either to advisedly pervert the true meaning, or to be totally ignorant of the Hebrew language. The eleventh verse of the first chapter of Micah half explains the word in its veiled translation: “Pass ye away, thou inhabitant of Saphir, etc.,” and in the original text the word is {{Style S-Italic|Bosheth.}} Certainly neither Baal, nor Iahoh Kadosh, with his {{Style S-Italic|Kadeshim,}} was a god of ascetic virtue, albeit the {{Style S-Italic|Septuaginta terms them, as well as the galli—the perfected priests—tetelesmevnou”,the initiated and the consecrated.^{[#fn1112 1112]}}}

[#fn1112anc 1112]. See “Movers,” p. 683.

[#fn1112anc 1112]. See “Movers,” p. 683.