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{{Page|135|VARIOUS MODES OF BAPTISM.}}  

{{Page|135|VARIOUS MODES OF BAPTISM.}}  

{{Style P-No indent|the same worship of the Phallic gods—Bacchus, Baal or Adon, Iacchos—Iao or Jehovah;” but even among them there had always been a class of {{Style S-Italic|initiated}} adepts. Later, the character of this plebe was modified by Assyrian conquests; and, finally, the Persian colonizations superimposed the Pharisean and Eastern ideas and usages, from which the {{Style S-Italic|Old Testament}} and the Mosaic institutes were derived. The Asmonean priest-kings promulgated the canon of the {{Style S-Italic|Old Testament}} in contradistinction to the {{Style S-Italic|Apocrypha}} or Secret Books of the Alexandrian Jews—kabalists.^{[#fn1127 1127]} Till John Hyrcanus they were Asideans (Chasidim) and Pharisees (Parsees), but then they became Sadducees or Zadokites—asserters of sacerdotal rule as contradistinguished from rabbinical. The Pharisees were lenient and intellectual, the Sadducees, bigoted and cruel.}}

{{Style P-No indent|the same worship of the Phallic gods—Bacchus, Baal or Adon, Iacchos—Iao or Jehovah;” but even among them there had always been a class of {{Style S-Italic|initiated}} adepts. Later, the character of this plebe was modified by Assyrian conquests; and, finally, the Persian colonizations superimposed the Pharisean and Eastern ideas and usages, from which the {{Style S-Italic|Old Testament}} and the Mosaic institutes were derived. The Asmonean priest-kings promulgated the canon of the {{Style S-Italic|Old Testament}} in contradistinction to the {{Style S-Italic|Apocrypha}} or Secret Books of the Alexandrian Jews—kabalists.{{Footnote mark|*|fn1127}} Till John Hyrcanus they were Asideans (Chasidim) and Pharisees (Parsees), but then they became Sadducees or Zadokites—asserters of sacerdotal rule as contradistinguished from rabbinical. The Pharisees were lenient and intellectual, the Sadducees, bigoted and cruel.}}

Says the {{Style S-Italic|Codex:}} “John, son of the Aba-Saba-Zacharia, conceived by his mother {{Style S-Italic|Anasabet}} in her hundredth year, had baptized for {{Style S-Italic|forty-two years^{[#fn1128 1128]}}} when Jesu Messias came to the Jordan to be baptized with John’s baptism. . . . But he will {{Style S-Italic|pervert John’s doctrine,}} changing the baptism of the Jordan, and perverting the sayings of justice.”^{[#fn1129 1129]}

Says the {{Style S-Italic|Codex:}} “John, son of the Aba-Saba-Zacharia, conceived by his mother {{Style S-Italic|Anasabet}} in her hundredth year, had baptized for ''forty-two years''{{Footnote mark|†|fn1128}} when Jesu Messias came to the Jordan to be baptized with John’s baptism. . . . But he will {{Style S-Italic|pervert John’s doctrine,}} changing the baptism of the Jordan, and perverting the sayings of justice.”{{Footnote mark|‡|fn1129}}

The baptism was changed from {{Style S-Italic|water}} to that of the Holy Ghost, undoubtedly in consequence of the ever-dominant idea of the Fathers to institute a reform, and make the Christians distinct from St. John’s Nazarenes, the Nabatheans and Ebionites, in order to make room for new dogmas. Not only do the Synoptics tell us that Jesus was baptizing the same as John, but John’s own disciples complained of it, though surely Jesus cannot be accused of following a purely Bacchic rite. The parenthesis in verse 2d of John iv., “. . . though Jesus himself baptized not,” is so clumsy as to show upon its face that it is an interpolation, Matthew makes John say that he that should come after him would not baptize them with water “but with {{Style S-Italic|the Holy Ghost}} and fire.” Mark, Luke, and John corroborate these words. Water, fire, and spirit, or Holy Ghost, have all their origin in India, as we will show.

The baptism was changed from {{Style S-Italic|water}} to that of the Holy Ghost, undoubtedly in consequence of the ever-dominant idea of the Fathers to institute a reform, and make the Christians distinct from St. John’s Nazarenes, the Nabatheans and Ebionites, in order to make room for new dogmas. Not only do the Synoptics tell us that Jesus was baptizing the same as John, but John’s own disciples complained of it, though surely Jesus cannot be accused of following a purely Bacchic rite. The parenthesis in verse 2d of John iv., “. . . though Jesus himself baptized not,” is so clumsy as to show upon its face that it is an interpolation, Matthew makes John say that he that should come after him would not baptize them with water “but with {{Style S-Italic|the Holy Ghost}} and fire.” Mark, Luke, and John corroborate these words. Water, fire, and spirit, or Holy Ghost, have all their origin in India, as we will show.

[#fn1127anc 1127]. The word Apocrypha was very erroneously adopted as doubtful and spurious. The word means {{Style S-Italic|hidden}} and {{Style S-Italic|secret;}} but that which is secret may be often more true than that which is revealed.

{{Footnote return|*|fn1127}} The word Apocrypha was very erroneously adopted as doubtful and spurious. The word means {{Style S-Italic|hidden}} and {{Style S-Italic|secret;}} but that which is secret may be often more true than that which is revealed.

[#fn1128anc 1128]. The statement, if reliable, would show that Jesus was between fifty and sixty years old when baptized; for the Gospels make him but a few months younger than John. The kabalists say that Jesus was over forty years old when first appearing at the gates of Jerusalem. The present copy of the “Codex Nazaraeus” is dated in the year 1042, but Dunlap finds in Irenæus (2d century) quotations from and ample references to this book. “The basis of the material common to Irenæus and the ‘Codex Nazaræus’ must be at least as early as the first century,” says the author in his preface to “Sod, the Son of the Man,” p. i.

{{Footnote return|†|fn1128}} The statement, if reliable, would show that Jesus was between fifty and sixty years old when baptized; for the Gospels make him but a few months younger than John. The kabalists say that Jesus was over forty years old when first appearing at the gates of Jerusalem. The present copy of the “Codex Nazaraeus” is dated in the year 1042, but Dunlap finds in Irenæus (2d century) quotations from and ample references to this book. “The basis of the material common to Irenæus and the ‘Codex Nazaræus’ must be at least as early as the first century,” says the author in his preface to “Sod, the Son of the Man,” p. i.

[#fn1129anc 1129]. “Codex Nazaræus,” vol. i., p. 109; Dunlap: Ibid., xxiv.

{{Footnote return|‡|fn1129}} “Codex Nazaræus,” vol. i., p. 109; Dunlap: Ibid., xxiv.

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Now there is one very strange peculiarity about this sentence. It is flatly denied in {{Style S-Italic|Acts}} xix. 2-5. Apollos, a Jew of Alexandria, belonged to the sect of St. John’s disciples; he had been baptized, and instructed others in the doctrines of the Baptist. And yet when Paul, cleverly profiting by his absence at Corinth, finds certain disciples of Apollos’ at Ephesus, and asks them whether they received {{Style S-Italic|the Holy Ghost,}} he is naively answered, “We have not so much as heard whether there be any Holy Ghost!” “Unto what then were you baptized?” he inquires. “{{Style S-Italic|Unto John’s baptism,”}} they say. Then Paul is made to repeat the words attributed to John by the Synoptics; and these men “were baptized in the name of the Lord Jesus,” exhibiting, moreover, at the same instant, the usual polyglot gift which accompanies the descent of the Holy Ghost.

Now there is one very strange peculiarity about this sentence. It is flatly denied in {{Style S-Italic|Acts}} xix. 2-5. Apollos, a Jew of Alexandria, belonged to the sect of St. John’s disciples; he had been baptized, and instructed others in the doctrines of the Baptist. And yet when Paul, cleverly profiting by his absence at Corinth, finds certain disciples of Apollos’ at Ephesus, and asks them whether they received {{Style S-Italic|the Holy Ghost,}} he is naively answered, “We have not so much as heard whether there be any Holy Ghost!” “Unto what then were you baptized?” he inquires. “{{Style S-Italic|Unto John’s baptism,”}} they say. Then Paul is made to repeat the words attributed to John by the Synoptics; and these men “were baptized in the name of the Lord Jesus,” exhibiting, moreover, at the same instant, the usual polyglot gift which accompanies the descent of the Holy Ghost.

It is useless to object that the present {{Style S-Italic|Codex}} was written centuries after the direct apostles of John preached. So were our {{Style S-Italic|Gospels.}} When this astounding interview of Paul with the “Baptists” took place, Bardesanes had not yet appeared among them, and the sect was not considered a “heresy.” Moreover, we are enabled to judge how little St. John’s promise of the “Holy Ghost,” and the appearance of the “Ghost” himself, had affected his disicples, by the displeasure shown by them toward the disciples of Jesus, and the kind of rivalry manifested from the first. Nay, so little is John himself sure of the identity of Jesus with the expected Messiah, that after the famous scene of the baptism at the Jordan, and the oral assurance by the {{Style S-Italic|Holy Ghost}} Himself that “{{Style S-Italic|This is my beloved Son”}} ({{Style S-Italic|Matthew}} iii. 17), we find “the Precursor,” in {{Style S-Italic|Matthew}} xi., sending two of his disciples from his prison to inquire of Jesus: “Art thou {{Style S-Italic|he}} that should come, or do we look {{Style S-Italic|for another”!!}}

It is useless to object that the present {{Style S-Italic|Codex}} was written centuries after the direct apostles of John preached. So were our {{Style S-Italic|Gospels.}} When this astounding interview of Paul with the “Baptists” took place, Bardesanes had not yet appeared among them, and the sect was not considered a “heresy.” Moreover, we are enabled to judge how little St. John’s promise of the “Holy Ghost,” and the appearance of the “Ghost” himself, had affected his disicples, by the displeasure shown by them toward the disciples of Jesus, and the kind of rivalry manifested from the first. Nay, so little is John himself sure of the identity of Jesus with the expected Messiah, that after the famous scene of the baptism at the Jordan, and the oral assurance by the {{Style S-Italic|Holy Ghost}} Himself that “{{Style S-Italic|This is my beloved Son”}} ({{Style S-Italic|Matthew}} iii. 17), we find “the Precursor,” in {{Style S-Italic|Matthew}} xi., sending two of his disciples from his prison to inquire of Jesus: “Art thou {{Style S-Italic|he}} that should come, or do we look {{Style S-Italic|for another”!!}}

This flagrant contradiction alone ought to have long ago satisfied reasonable minds as to the putative divine inspiration of the {{Style S-Italic|New Testa}}-

This flagrant contradiction alone ought to have long ago satisfied reasonable minds as to the putative divine inspiration of the ''New Testa''-

137 JESUS A REFORMING NAZARIA.

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{{Style S-Italic|ment.}} But we may offer another question: If baptism is the sign of regeneration, and an ordinance instituted by Jesus, why do not Christians now baptize as Jesus is here represented as doing, “with the Holy Ghost and with fire,” instead of following the custom of the Nazarenes? In making these palpable interpolations, what possible motive could Irenæus have had except to cause people to believe that the appellation of Nazarene, which Jesus bore, came only from his father’s residence at Nazareth, and not from his affiliation with the sect of {{Style S-Italic|Nazaria, the healers?}}

{{Style P-No indent|''ment''. But we may offer another question: If baptism is the sign of regeneration, and an ordinance instituted by Jesus, why do not Christians now baptize as Jesus is here represented as doing, “with the Holy Ghost and with fire,” instead of following the custom of the Nazarenes? In making these palpable interpolations, what possible motive could Irenæus have had except to cause people to believe that the appellation of Nazarene, which Jesus bore, came only from his father’s residence at Nazareth, and not from his affiliation with the sect of {{Style S-Italic|Nazaria, the healers?}}}}

This expedient of Irenæus was a most unfortunate one, for from time immemorial the prophets of old had been thundering against the baptism of fire as practiced by their neighbors, which imparted the “spirit of prophecy,” or the Holy Ghost. But the case was desperate; the Christians were universally called Nazoraens and Iessaens (according to Epiphanius), and Christ simply ranked as a Jewish prophet and healer—so self-styled, so accepted by his own disciples, and so regarded by their followers. In such a state of things there was no room for either a new hierarchy or a new God-head; and since Irenæus had undertaken the business of manufacturing both, he had to put together such materials as were available, and fill the gaps with his own fertile inventions.

This expedient of Irenæus was a most unfortunate one, for from time immemorial the prophets of old had been thundering against the baptism of fire as practiced by their neighbors, which imparted the “spirit of prophecy,” or the Holy Ghost. But the case was desperate; the Christians were universally called Nazoraens and Iessaens (according to Epiphanius), and Christ simply ranked as a Jewish prophet and healer—so self-styled, so accepted by his own disciples, and so regarded by their followers. In such a state of things there was no room for either a new hierarchy or a new God-head; and since Irenæus had undertaken the business of manufacturing both, he had to put together such materials as were available, and fill the gaps with his own fertile inventions.

To assure ourselves that Jesus was a true Nazarene—albeit with ideas of a new reform—we must not search for the proof in the translated {{Style S-Italic|Gospels,}} but in such original versions as are accessible. Tischendorf, in his translation from the Greek of {{Style S-Italic|Luke}} iv. 34, has it “Iesou Nazarene;” and in the Syriac it reads “Iasoua, thou {{Style S-Italic|Nazaria.”}} Thus, if we take in account all that is puzzling and incomprehensible in the four {{Style S-Italic|Gospels,}} revised and corrected as they now stand, we shall easily see for ourselves that the true, original Christianity, such as was preached by Jesus, is to be found only in the so-called Syrian heresies. Only from them can we extract any clear notions about what was primitive Christianity. Such was the faith of Paul, when Tertullus the orator accused the apostle before the governor Felix. What he complained of was that they had found “that man a mover of sedition . . . a ringleader of {{Style S-Italic|the sect of the Nazarenes;”^{[#fn1130 1130]}}} and, while Paul denies every other accusation, he confesses that “after the way which they call heresy, {{Style S-Italic|so worship I the God of my fathers.”^{[#fn1131 1131]}}} This confession is a whole revelation. It shows: 1, that Paul admitted belonging to the sect of the Nazarenes; 2, that he worshipped the {{Style S-Italic|God of his fathers,}} not the trinitarian Christian God, of whom he knows nothing, and who was not invented until after his death; and, 3, that this unlucky confession satisfactorily explains why the treatise{{Style S-Italic|, Acts of the Apostles,}} together with John’s {{Style S-Italic|Revelation,}} which at one

To assure ourselves that Jesus was a true Nazarene—albeit with ideas of a new reform—we must not search for the proof in the translated {{Style S-Italic|Gospels,}} but in such original versions as are accessible. Tischendorf, in his translation from the Greek of {{Style S-Italic|Luke}} iv. 34, has it “Iesou Nazarene;” and in the Syriac it reads “Iasoua, thou {{Style S-Italic|Nazaria.”}} Thus, if we take in account all that is puzzling and incomprehensible in the four {{Style S-Italic|Gospels,}} revised and corrected as they now stand, we shall easily see for ourselves that the true, original Christianity, such as was preached by Jesus, is to be found only in the so-called Syrian heresies. Only from them can we extract any clear notions about what was primitive Christianity. Such was the faith of Paul, when Tertullus the orator accused the apostle before the governor Felix. What he complained of was that they had found “that man a mover of sedition . . . a ringleader of {{Style S-Italic|the sect of the Nazarenes;”{{Footnote mark|*|fn1130}}}} and, while Paul denies every other accusation, he confesses that “after the way which they call heresy, {{Style S-Italic|so worship I the God of my fathers.”{{Footnote mark|†|fn1131}}}} This confession is a whole revelation. It shows: 1, that Paul admitted belonging to the sect of the Nazarenes; 2, that he worshipped the {{Style S-Italic|God of his fathers,}} not the trinitarian Christian God, of whom he knows nothing, and who was not invented until after his death; and, 3, that this unlucky confession satisfactorily explains why the treatise{{Style S-Italic|, Acts of the Apostles,}} together with John’s {{Style S-Italic|Revelation,}} which at one

[#fn1130anc 1130]. Acts xxiv. 5.

{{Footnote return|*|fn1130}} Acts xxiv. 5.

[#fn1131anc 1131]. Ibid., 14.

{{Footnote return|†|fn1131}} Ibid., 14.

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period was utterly rejected, were kept out of the canon of the {{Style S-Italic|New Testament}} for such a length of time.

{{Style P-No indent|period was utterly rejected, were kept out of the canon of the {{Style S-Italic|New Testament}} for such a length of time.}}

At Byblos, the neophytes as well as the hierophants were, after participating in the Mysteries, obliged to fast and remain in solitude for some time. There was strict fasting and preparation before as well as after the Bacchic, Adonian, and Eleusinian orgies; and Herodotus hints, with fear and veneration about the lake of Bacchus, in which “they (the priests) made at night exhibitions of his life and sufferings.”^{[#fn1132 1132]} In the Mithraic sacrifices, during the initiation, a preliminary scene of death was simulated by the neophyte, and it preceded the scene showing him himself “being born again by the rite {{Style S-Italic|of baptism.”}} A portion of this ceremony is still enacted in the present day by the Masons, when the neophyte, as the Grand Master Hiram Abiff, lies dead, and is raised by the strong grip of the lion’s paw.

At Byblos, the neophytes as well as the hierophants were, after participating in the Mysteries, obliged to fast and remain in solitude for some time. There was strict fasting and preparation before as well as after the Bacchic, Adonian, and Eleusinian orgies; and Herodotus hints, with fear and veneration about the lake of Bacchus, in which “they (the priests) made at night exhibitions of his life and sufferings.”{{Footnote mark|*|fn1132}} In the Mithraic sacrifices, during the initiation, a preliminary scene of death was simulated by the neophyte, and it preceded the scene showing him himself “being born again by the rite {{Style S-Italic|of baptism.”}} A portion of this ceremony is still enacted in the present day by the Masons, when the neophyte, as the Grand Master Hiram Abiff, lies dead, and is raised by the strong grip of the lion’s paw.

The priests were circumcised. The neophyte could not be initiated without having been present at the solemn Mysteries of the Lake. The Nazarenes were baptized in the Jordan; and could not be baptized elsewhere; they were also circumcised, and had to fast before as well as after the purification by baptism. Jesus is said to have fasted in the wilderness for forty days, immediately after his baptism. To the present day, there is outside every temple in India, a lake, stream, or a reservoir full of holy water, in which the Brahmans and the Hindu devotees bathe daily. Such places of consecrated water are necessary to every temple. The bathing festivals, or {{Style S-Italic|baptismal}} rites, occur twice every year; in October and April. Each lasts ten days; and, as in ancient Egypt and Greece, the statues of their gods, goddesses, and idols are immersed in water by the priests; the object of the ceremony being to wash away from them the sins of their worshippers which they have taken upon themselves, and which pollute them, until washed off by holy water. During the Aratty, the bathing ceremony, the principal god of every temple is carried in solemn procession to be baptized in the sea. The Brahman priests, carrying the sacred images, are followed generally by the Maharajah—barefoot, and nearly naked. {{Style S-Italic|Three times}} the priests enter the sea; the third time they carry with them the whole of the images. Holding them up with prayers repeated by the whole congregation, the Chief Priest plunges the statues of the gods {{Style S-Italic|thrice}} in the name of the {{Style S-Italic|mystic trinity,}} into the water; after which they are purified.^{[#fn1133 1133]} The Orphic hymn calls {{Style S-Italic|water}} the greatest purifier of men and gods.

The priests were circumcised. The neophyte could not be initiated without having been present at the solemn Mysteries of the Lake. The Nazarenes were baptized in the Jordan; and could not be baptized elsewhere; they were also circumcised, and had to fast before as well as after the purification by baptism. Jesus is said to have fasted in the wilderness for forty days, immediately after his baptism. To the present day, there is outside every temple in India, a lake, stream, or a reservoir full of holy water, in which the Brahmans and the Hindu devotees bathe daily. Such places of consecrated water are necessary to every temple. The bathing festivals, or {{Style S-Italic|baptismal}} rites, occur twice every year; in October and April. Each lasts ten days; and, as in ancient Egypt and Greece, the statues of their gods, goddesses, and idols are immersed in water by the priests; the object of the ceremony being to wash away from them the sins of their worshippers which they have taken upon themselves, and which pollute them, until washed off by holy water. During the Aratty, the bathing ceremony, the principal god of every temple is carried in solemn procession to be baptized in the sea. The Brahman priests, carrying the sacred images, are followed generally by the Maharajah—barefoot, and nearly naked. {{Style S-Italic|Three times}} the priests enter the sea; the third time they carry with them the whole of the images. Holding them up with prayers repeated by the whole congregation, the Chief Priest plunges the statues of the gods {{Style S-Italic|thrice}} in the name of the {{Style S-Italic|mystic trinity,}} into the water; after which they are purified.{{Footnote mark|†|fn1133}} The Orphic hymn calls {{Style S-Italic|water}} the greatest purifier of men and gods.

[#fn1132anc 1132]. “Herodotus,” ii., p. 170.

{{Footnote return|*|fn1132}} “Herodotus,” ii., p. 170.

[#fn1133anc 1133]. The Hindu High Pontiff—the Chief of the Namburis, who lives in the Cochin Land, is generally present during these festivals of “Holy Water” immersions. He travels sometimes to very great distances to preside over the ceremony.

{{Footnote return|†|fn1133}} The Hindu High Pontiff—the Chief of the Namburis, who lives in the Cochin Land, is generally present during these festivals of “Holy Water” immersions. He travels sometimes to very great distances to preside over the ceremony.

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Our Nazarene sect is known to have existed some 150 years b.c., and to have lived on the banks of the Jordan, and on the eastern shore of the Dead Sea, according to Pliny and Josephus.^{[#fn1134 1134]} But in King’s {{Style S-Italic|Gnostics,}} we find quoted another statement by Josephus from verse 13, which says that the Essenes had been established on the shores of the Dead Sea “for thousands of ages” before Pliny’s time.^{[#fn1135 1135]}

Our Nazarene sect is known to have existed some 150 years b.c., and to have lived on the banks of the Jordan, and on the eastern shore of the Dead Sea, according to Pliny and Josephus.{{Footnote mark|*|fn1134}} But in King’s {{Style S-Italic|Gnostics,}} we find quoted another statement by Josephus from verse 13, which says that the Essenes had been established on the shores of the Dead Sea “for thousands of ages” before Pliny’s time.{{Footnote mark|†|fn1135}}

According to Munk the term “Galilean” is nearly synonymous with that of “Nazarene;” furthermore, he shows the relations of the former with the Gentiles as very intimate. The populace had probably gradually adopted, in their constant intercourse, certain rites and modes of worship of the Pagans; and the scorn with which the Galileans were regarded by the orthodox Jews is attributed by him to the same cause. Their friendly relations had certainly led them, at a later period, to adopt the “Adonia,” or the sacred rites over the body of the lamented Adonis, as we find Jerome fairly lamenting this circumstance. “Over Bethlehem,” he says, “the grove of Thammuz, that is of Adonis, was casting its shadow! And in the GROTTO where formerly the infant Jesus cried, the lover of Venus was being mourned.”^{[#fn1136 1136]}

According to Munk the term “Galilean” is nearly synonymous with that of “Nazarene;” furthermore, he shows the relations of the former with the Gentiles as very intimate. The populace had probably gradually adopted, in their constant intercourse, certain rites and modes of worship of the Pagans; and the scorn with which the Galileans were regarded by the orthodox Jews is attributed by him to the same cause. Their friendly relations had certainly led them, at a later period, to adopt the “Adonia,” or the sacred rites over the body of the lamented Adonis, as we find Jerome fairly lamenting this circumstance. “Over Bethlehem,” he says, “the grove of Thammuz, that is of Adonis, was casting its shadow! And in the GROTTO where formerly the infant Jesus cried, the lover of Venus was being mourned.”{{Footnote mark|‡|fn1136}}

It was after the rebellion of Bar Cochba, that the Roman Emperor established the Mysteries of Adonis at the Sacred Cave in Bethlehem; and who knows but this was the {{Style S-Italic|petra}} or rock-temple on which the church was built? The Boar of Adonis was placed above the gate of Jerusalem which looked toward Bethlehem.

It was after the rebellion of Bar Cochba, that the Roman Emperor established the Mysteries of Adonis at the Sacred Cave in Bethlehem; and who knows but this was the {{Style S-Italic|petra}} or rock-temple on which the church was built? The Boar of Adonis was placed above the gate of Jerusalem which looked toward Bethlehem.

Munk says that the “Nazireate was an institution established before the laws of Musah.”^{[#fn1137 1137]} This is evident; as we find this sect not only mentioned but minutely described in {{Style S-Italic|Numbers}} (chap. vi.). In the commandment given in this chapter to Moses by the “Lord,” it is easy to recognize the rites and laws of the Priests of Adonis.^{[#fn1138 1138]} The abstinence and purity strictly prescribed in both sects are identical. Both allowed

Munk says that the “Nazireate was an institution established before the laws of Musah.”{{Footnote mark|§|fn1137}} This is evident; as we find this sect not only mentioned but minutely described in {{Style S-Italic|Numbers}} (chap. vi.). In the commandment given in this chapter to Moses by the “Lord,” it is easy to recognize the rites and laws of the Priests of Adonis.{{Footnote mark|║|fn1138}} The abstinence and purity strictly prescribed in both sects are identical. Both allowed

[#fn1134anc 1134]. “Ant. Jud.,” xiii., p. 9; xv., p., 10.

{{Footnote return|*|fn1134}} “Ant. Jud.,” xiii., p. 9; xv., p., 10.

[#fn1135anc 1135]. King thinks it a great exaggeration and is inclined to believe that these Essenes, who were most undoubtedly Buddhist monks, were “merely a continuation of the associations known as Sons of the Prophets.” “The Gnostics and their Remains,” p. 22{{Style S-Italic|.}}

{{Footnote return|†|fn1135}} King thinks it a great exaggeration and is inclined to believe that these Essenes, who were most undoubtedly Buddhist monks, were “merely a continuation of the associations known as Sons of the Prophets.” “The Gnostics and their Remains,” p. 22{{Style S-Italic|.}}

[#fn1136anc 1136]. St. Jerome: “Epistles,” p. 49 (ad. Poulmam); see Dunlap’s “Spirit-History,” p. 218.

{{Footnote return|‡|fn1136}} St. Jerome: “Epistles,” p. 49 (ad. Poulmam); see Dunlap’s “Spirit-History,” p. 218.

[#fn1137anc 1137]. “Munk,” p. 169.

{{Footnote return|§|fn1137}} “Munk,” p. 169.

[#fn1138anc 1138]. Bacchus and Ceres—or the mystical {{Style S-Italic|Wine}} and {{Style S-Italic|Bread}}, used during the Mysteries, become, in the “Adonia,” Adonis and Venus. Movers shows that “{{Style S-Italic|Iao}} is Bacchus,” p. 550; and his authority is {{Style S-Italic|Lydus de Mens}} (38-74); “Spir. Hist.,” p. 195. {{Style S-Italic|Iao}} is a Sun-god and the Jewish Jehovah; the intellectual or Central Sun of the kabalists. See {{Style S-Italic|Julian}} in {{Style S-Italic|Proclus.}} But this “Iao” is not the Mystery-god.

{{Footnote return|║|fn1138}} Bacchus and Ceres—or the mystical {{Style S-Italic|Wine}} and {{Style S-Italic|Bread}}, used during the Mysteries, become, in the “Adonia,” Adonis and Venus. Movers shows that “{{Style S-Italic|Iao}} is Bacchus,” p. 550; and his authority is {{Style S-Italic|Lydus de Mens}} (38-74); “Spir. Hist.,” p. 195. {{Style S-Italic|Iao}} is a Sun-god and the Jewish Jehovah; the intellectual or Central Sun of the kabalists. See {{Style S-Italic|Julian}} in {{Style S-Italic|Proclus.}} But this “Iao” is not the Mystery-god.

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their hair {{Style S-Italic|to grow long^{[#fn1139 1139]}}} as the Hindu cœnobites and fakirs do to this day, while other castes shave their hair and abstain on certain days from wine. The prophet Elijah, a Nazarene, is described in 2 {{Style S-Italic|Kings,}} and by Josephus as “a hairy man girt with a girdle of leather.”^{[#fn1140 1140]} And John the Baptist and Jesus are both represented as wearing very long hair.^{[#fn1141 1141]} John is “clothed with camel’s hair” and wearing a girdle of hide, and Jesus in a long garment “without any seams” . . . “and very white, like snow,” says Mark; the very dress worn by the Nazarene Priests and the Pythagorean and Buddhist Essenes, as described by Josephus.

{{Style P-No indent|their hair ''to grow long''{{Footnote mark|*|fn1139}} as the Hindu cœnobites and fakirs do to this day, while other castes shave their hair and abstain on certain days from wine. The prophet Elijah, a Nazarene, is described in 2 {{Style S-Italic|Kings,}} and by Josephus as “a hairy man girt with a girdle of leather.”{{Footnote mark|†|fn1140}} And John the Baptist and Jesus are both represented as wearing very long hair.{{Footnote mark|‡|fn1141}} John is “clothed with camel’s hair” and wearing a girdle of hide, and Jesus in a long garment “without any seams” . . . “and very white, like snow,” says Mark; the very dress worn by the Nazarene Priests and the Pythagorean and Buddhist Essenes, as described by Josephus.}}

If we carefully trace the terms {{Style S-Italic|nazar}}, and {{Style S-Italic|nazaret}}, throughout the best known works of ancient writers, we will meet them in connection with “Pagan” as well as Jewish adepts. Thus, Alexander Polyhistor says of Pythagoras that he was a disciple of the Assyrian {{Style S-Italic|Nazaret,}} whom some suppose to be Ezekiel. Diogenes Laertius states most positively that Pythagoras, after being initiated into all the Mysteries of the Greeks and barbarians, “went into Egypt and afterward visited the Chaldeans and Magi;” and Apuleius maintains that it was Zoroaster who instructed Pythagoras.

If we carefully trace the terms {{Style S-Italic|nazar}}, and {{Style S-Italic|nazaret}}, throughout the best known works of ancient writers, we will meet them in connection with “Pagan” as well as Jewish adepts. Thus, Alexander Polyhistor says of Pythagoras that he was a disciple of the Assyrian {{Style S-Italic|Nazaret,}} whom some suppose to be Ezekiel. Diogenes Laertius states most positively that Pythagoras, after being initiated into all the Mysteries of the Greeks and barbarians, “went into Egypt and afterward visited the Chaldeans and Magi;” and Apuleius maintains that it was Zoroaster who instructed Pythagoras.

Let us first recall to our mind that which Ammianus Marcellinus, and other historians relate of Darius Hystaspes. The latter, penetrating into Upper India (Bactriana), learned pure rites, and stellar and cosmical sciences from Brahmans, and communicated them to the Magi. Now Hystaspes is shown in history to have crushed the Magi; and introduced—or rather forced upon them—the pure religion of Zoroaster, that of Ormazd. How is it, then, that an inscription is found on the tomb

Let us first recall to our mind that which Ammianus Marcellinus, and other historians relate of Darius Hystaspes. The latter, penetrating into Upper India (Bactriana), learned pure rites, and stellar and cosmical sciences from Brahmans, and communicated them to the Magi. Now Hystaspes is shown in history to have crushed the Magi; and introduced—or rather forced upon them—the pure religion of Zoroaster, that of Ormazd. How is it, then, that an inscription is found on the tomb

[#fn1139anc 1139]. Josephus: “Ant. Jud.,” iv., p. 4.

{{Footnote return|*|fn1139}} Josephus: “Ant. Jud.,” iv., p. 4.

[#fn1140anc 1140]. Ibid., ix.; 2 Kings, i. 8.

{{Footnote return|†|fn1140}} Ibid., ix.; 2 Kings, i. 8.

[#fn1141anc 1141]. In relation to the well-known fact of Jesus wearing his hair long, and being always so represented, it becomes quite startling to find how little the unknown Editor of the “Acts” knew about the Apostle Paul, since he makes him say in 1 Corinthians xi. 14, “Doth not Nature itself teach you, that if a {{Style S-Italic|man have long hair, it is a shame unto him?”}} Certainly Paul could never have said such a thing! Therefore, if the passage is genuine, Paul knew nothing of the prophet whose doctrines he had embraced and for which he died; and if false—how much more reliable is what remains?

{{Footnote return|‡|fn1141}} In relation to the well-known fact of Jesus wearing his hair long, and being always so represented, it becomes quite startling to find how little the unknown Editor of the “Acts” knew about the Apostle Paul, since he makes him say in 1 Corinthians xi. 14, “Doth not Nature itself teach you, that if a {{Style S-Italic|man have long hair, it is a shame unto him?”}} Certainly Paul could never have said such a thing! Therefore, if the passage is genuine, Paul knew nothing of the prophet whose doctrines he had embraced and for which he died; and if false—how much more reliable is what remains?

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of Darius, stating that he was “teacher and hierophant of magic, or Magianism?” Evidently there must be some historical mistake, and history confesses it. In this imbroglio of names, Zoroaster, the teacher and instructor of Pythagoras, can be neither the Zoroaster nor Zarathustra who instituted sun-worship among the Parsees; nor he who appeared at the court of Gushtasp (Hystaspes) the alleged father of Darius; nor, again, the Zoroaster who placed his magi above the kings themselves. The oldest Zoroastrian scripture—the {{Style S-Italic|Avesta—}}does not betray the slightest traces of the reformer having ever been acquainted with any of the nations that subsequently adopted his mode of worship. He seems utterly ignorant of the neighbors of Western Iran, the Medes, the Assyrians, the Persians, and others. If we had no other evidences of the great antiquity of the Zoroastrian religion than the discovery of the blunder committed by some scholars in our own century, who regarded King Vistaspa (Gushtasp) as identical with the father of Darius, whereas the Persian tradition points directly to Vistaspa as to the last of the line of Kaianian princes who ruled in Bactriana, it ought to be enough, for the Assyrian conquest of Bactriana took place 1,200 years b.c.^{[#fn1142 1142]}

{{Style P-No indent|of Darius, stating that he was “teacher and hierophant of magic, or Magianism?” Evidently there must be some historical mistake, and history confesses it. In this imbroglio of names, Zoroaster, the teacher and instructor of Pythagoras, can be neither the Zoroaster nor Zarathustra who instituted sun-worship among the Parsees; nor he who appeared at the court of Gushtasp (Hystaspes) the alleged father of Darius; nor, again, the Zoroaster who placed his magi above the kings themselves. The oldest Zoroastrian scripture—the {{Style S-Italic|Avesta—}}does not betray the slightest traces of the reformer having ever been acquainted with any of the nations that subsequently adopted his mode of worship. He seems utterly ignorant of the neighbors of Western Iran, the Medes, the Assyrians, the Persians, and others. If we had no other evidences of the great antiquity of the Zoroastrian religion than the discovery of the blunder committed by some scholars in our own century, who regarded King Vistaspa (Gushtasp) as identical with the father of Darius, whereas the Persian tradition points directly to Vistaspa as to the last of the line of Kaianian princes who ruled in Bactriana, it ought to be enough, for the Assyrian conquest of Bactriana took place 1,200 years {{Style S-Small capitals|b.c}}.{{Footnote mark|*|fn1142}}}}

Therefore, it is but natural that we should see in the appellation of Zoroaster not a name but a generic term, whose significance must be left to philologists to agree upon. {{Style S-Italic|Guru}}, in Sanscrit, is a spiritual teacher; and as Zuruastara means in the same language he who worships the sun, why is it impossible, that by some natural change of language, due to the great number of different nations which were converted to the sun-worship, the word {{Style S-Italic|guru-astara,}} the spiritual teacher of sun-worship, so closely resembling the name of the founder of this religion, became gradually transformed in its primal form of Zuryastara or Zoroaster? The opinion of the kabalists is that there was but one Zarathustra and many {{Style S-Italic|guruastars}} or spiritual teachers, and that one such {{Style S-Italic|guru}}, or rather {{Style S-Italic|huru}}-aster, as he is called in the old manuscripts, was the instructor of Pythagoras. To philology and our readers we leave the explanation for what it is worth. Personally we believe in it, as we credit on this subject kabalistic tradition far more than the explanation of scientists, no two of whom have been able to agree up to the present year.

Therefore, it is but natural that we should see in the appellation of Zoroaster not a name but a generic term, whose significance must be left to philologists to agree upon. {{Style S-Italic|Guru}}, in Sanscrit, is a spiritual teacher; and as Zuruastara means in the same language he who worships the sun, why is it impossible, that by some natural change of language, due to the great number of different nations which were converted to the sun-worship, the word {{Style S-Italic|guru-astara,}} the spiritual teacher of sun-worship, so closely resembling the name of the founder of this religion, became gradually transformed in its primal form of Zuryastara or Zoroaster? The opinion of the kabalists is that there was but one Zarathustra and many {{Style S-Italic|guruastars}} or spiritual teachers, and that one such {{Style S-Italic|guru}}, or rather {{Style S-Italic|huru}}-aster, as he is called in the old manuscripts, was the instructor of Pythagoras. To philology and our readers we leave the explanation for what it is worth. Personally we believe in it, as we credit on this subject kabalistic tradition far more than the explanation of scientists, no two of whom have been able to agree up to the present year.

Aristotle states that Zoroaster lived 6,000 years before Christ; Hermippus of Alexandria, who is said to have read the genuine books of the Zoroastrians, although Alexander the Great is accused of having destroyed

Aristotle states that Zoroaster lived 6,000 years before Christ; Hermippus of Alexandria, who is said to have read the genuine books of the Zoroastrians, although Alexander the Great is accused of having destroyed

[#fn1142anc 1142]. Max Müller has sufficiently proved the case in his lecture on the “Zend-Avesta.” He calls Gushtasp “the mythical pupil of Zoroaster.” Mythical, perhaps, only because the period in which he lived and learned with Zoroaster is too remote to allow our modern science to speculate upon it with any certainty.

{{Footnote return|*|fn1142}} Max Müller has sufficiently proved the case in his lecture on the “Zend-Avesta.” He calls Gushtasp “the mythical pupil of Zoroaster.” Mythical, perhaps, only because the period in which he lived and learned with Zoroaster is too remote to allow our modern science to speculate upon it with any certainty.

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them, shows Zoroaster as the pupil of Azonak (Azon-ach, or the Azon-God) and as having lived 5,000 years before the fall of Troy. Er or Eros, whose vision is related by Plato in the {{Style S-Italic|Republic,}} is declared by Clement to have been Zordusth. While the Magus who dethroned Cambyses was a Mede, and Darius proclaims that he put down the Magian rites to establish those of Ormazd, Xanthus of Lydia declares Zoroaster to have been the chief of the Magi!

{{Style P-No indent|them, shows Zoroaster as the pupil of Azonak (Azon-ach, or the Azon-God) and as having lived 5,000 years before the fall of Troy. Er or Eros, whose vision is related by Plato in the ''Republic'', is declared by Clement to have been Zordusth. While the Magus who dethroned Cambyses was a Mede, and Darius proclaims that he put down the Magian rites to establish those of Ormazd, Xanthus of Lydia declares Zoroaster to have been the chief of the Magi!}}

Which of them is wrong? or are they all right, and only the modern interpreters fail to explain the difference between the Reformer and his apostles and followers? This blundering of our commentators reminds us of that of Suetonius, who mistook the Christians for one Christos, or {{Style S-Italic|Crestos,}} as he spells it, and assured his readers that Claudius banished him for the disturbance he made among the Jews.

Which of them is wrong? or are they all right, and only the modern interpreters fail to explain the difference between the Reformer and his apostles and followers? This blundering of our commentators reminds us of that of Suetonius, who mistook the Christians for one Christos, or {{Style S-Italic|Crestos,}} as he spells it, and assured his readers that Claudius banished him for the disturbance he made among the Jews.

This opinion does not, however, in the least implicate our statement that the secret doctrines of the Magi, of the pre-Vedic Buddhists, of the hierophants of the Egyptian Thoth or Hermes, and of the adepts of whatever age and nationality, including the Chaldean kabalists and the Jewish {{Style S-Italic|nazars,}} were {{Style S-Italic|identical}} from the beginning. When we use the term {{Style S-Italic|Buddhists,}} we do not mean to imply by it either the exoteric Buddhism instituted by the followers of Gautama-Buddha, nor the modern Buddhistic religion, but the secret philosophy of Sakyamuni, which in its essence is certainly identical with the ancient wisdom-religion of the sanctuary, the pre-Vedic Brahmanism. The “schism” of Zoroaster, as it is called, is a

This opinion does not, however, in the least implicate our statement that the secret doctrines of the Magi, of the pre-Vedic Buddhists, of the hierophants of the Egyptian Thoth or Hermes, and of the adepts of whatever age and nationality, including the Chaldean kabalists and the Jewish {{Style S-Italic|nazars,}} were {{Style S-Italic|identical}} from the beginning. When we use the term {{Style S-Italic|Buddhists,}} we do not mean to imply by it either the exoteric Buddhism instituted by the followers of Gautama-Buddha, nor the modern Buddhistic religion, but the secret philosophy of Sakyamuni, which in its essence is certainly identical with the ancient wisdom-religion of the sanctuary, the pre-Vedic Brahmanism. The “schism” of Zoroaster, as it is called, is a

143 ZARATHUSTRA AND THE ZOROASTRIANS.

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direct proof of it. For it was no {{Style S-Italic|schism,}} strictly speaking, but merely a partially-public exposition of strictly monotheistic religious truths, hitherto taught only in the sanctuaries, and that he had learned from the Brahmans. Zoroaster, the primeval institutor of sun-worship, cannot be called the founder of the dualistic system; neither was he the first to teach the unity of God, for he taught but what he had learned himself with the Brahmans. And that Zarathustra and his followers, the Zoroastrians, “had been settled in India before they immigrated into Persia,” is also proved by Max Müller. “That the Zoroastrians and their ancestors started from India,” he says, “during the Vaidik period, can be proved as distinctly as that the inhabitants of Massilia started from Greece. . . . Many of the gods of the Zoroastrians come out . . . as mere reflections and deflections of the primitive and authentic gods of the {{Style S-Italic|Veda.”^{[#fn1143 1143]}}}

{{Style P-No indent|direct proof of it. For it was no {{Style S-Italic|schism,}} strictly speaking, but merely a partially-public exposition of strictly monotheistic religious truths, hitherto taught only in the sanctuaries, and that he had learned from the Brahmans. Zoroaster, the primeval institutor of sun-worship, cannot be called the founder of the dualistic system; neither was he the first to teach the unity of God, for he taught but what he had learned himself with the Brahmans. And that Zarathustra and his followers, the Zoroastrians, “had been settled in India before they immigrated into Persia,” is also proved by Max Müller. “That the Zoroastrians and their ancestors started from India,” he says, “during the Vaidik period, can be proved as distinctly as that the inhabitants of Massilia started from Greece. . . . Many of the gods of the Zoroastrians come out . . . as mere reflections and deflections of the primitive and authentic gods of the ''Veda''.”{{Footnote mark|*|fn1143}}}}

If, now, we can prove—and we can do so on the evidence of the {{Style S-Italic|Kabala}} and the oldest traditions of the wisdom-religion, the philosophy of the old sanctuaries—that all these gods, whether of the Zoroastrians or of the {{Style S-Italic|Veda,}} are but so many personated {{Style S-Italic|occult powers}} of nature, the faithful servants of the adepts of secret wisdom—Magic—we are on secure ground.

If, now, we can prove—and we can do so on the evidence of the {{Style S-Italic|Kabala}} and the oldest traditions of the wisdom-religion, the philosophy of the old sanctuaries—that all these gods, whether of the Zoroastrians or of the {{Style S-Italic|Veda,}} are but so many personated {{Style S-Italic|occult powers}} of nature, the faithful servants of the adepts of secret wisdom—Magic—we are on secure ground.

After nineteen centuries of enforced eliminations from the canonical books of every sentence which might put the investigator on the true path, it has become very difficult to show, to the satisfaction of exact science, that the “Pagan” worshippers of Adonis, their neighbors, the Naza-

After nineteen centuries of enforced eliminations from the canonical books of every sentence which might put the investigator on the true path, it has become very difficult to show, to the satisfaction of exact science, that the “Pagan” worshippers of Adonis, their neighbors, the Naza-

[#fn1143anc 1143]. Max Müller: “Zend Avesta,” 83.

{{Footnote return|*|fn1143}} Max Müller: “Zend Avesta,” 83.

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renes, and the Pythagorean Essenes, the healing Therapeutes,^{[#fn1144 1144]} the Ebionites, and other sects, were all, with very slight differences, followers of the ancient theurgic Mysteries. And yet by analogy and a close study of the {{Style S-Italic|hidden}} sense of their rites and customs, we can trace their kinship.

{{Style P-No indent|renes, and the Pythagorean Essenes, the healing Therapeutes,{{Footnote mark|*|fn1144}} the Ebionites, and other sects, were all, with very slight differences, followers of the ancient theurgic Mysteries. And yet by analogy and a close study of the {{Style S-Italic|hidden}} sense of their rites and customs, we can trace their kinship.}}

It was given to a contemporary of Jesus to become the means of pointing out to posterity, by his interpretation of the oldest literature of Israel, how deeply the kabalistic philosophy agreed in its esoterism with that of the profoundest Greek thinkers. This contemporary, an ardent disciple of Plato and Aristotle, was Philo Judæus. While explaining the Mosaic books according to a purely kabalistic method, he is the famous Hebrew writer whom Kingsley calls the Father of New Platonism.

It was given to a contemporary of Jesus to become the means of pointing out to posterity, by his interpretation of the oldest literature of Israel, how deeply the kabalistic philosophy agreed in its esoterism with that of the profoundest Greek thinkers. This contemporary, an ardent disciple of Plato and Aristotle, was Philo Judæus. While explaining the Mosaic books according to a purely kabalistic method, he is the famous Hebrew writer whom Kingsley calls the Father of New Platonism.

It is evident that Philo’s Therapeutes are a branch of the Essenes. Their name indicates it—Ἐσσαῖοι, {{Style S-Italic|Asaya,}} physician. Hence, the contradictions, forgeries, and other desperate expedients to reconcile the prophecies of the Jewish canon with the Galilean nativity and god-ship.

It is evident that Philo’s Therapeutes are a branch of the Essenes. Their name indicates it—Ἐσσαῖοι, {{Style S-Italic|Asaya,}} physician. Hence, the contradictions, forgeries, and other desperate expedients to reconcile the prophecies of the Jewish canon with the Galilean nativity and god-ship.

Luke, who was a physician, is designated in the Syriac texts as {{Style S-Italic|Asaia,}} the Essaian or Essene. Josephus and Philo Judæus have sufficiently described this sect to leave no doubt in our mind that the Nazarene Reformer, after having received his education in their dwellings in the desert, and been duly initiated in the Mysteries, preferred the free and independent life of a wandering {{Style S-Italic|Nazaria,}} and so separated or {{Style S-Italic|inazarenized}} himself from them, thus becoming a travelling Therapeute, a Nazaria, a healer. Every Therapeute, before quitting his community, had to do the same. Both Jesus and St. John the Baptist preached the end of the Age;^{[#fn1145 1145]} which proves their knowledge of the secret computation of the priests and kabalists, who with the chiefs of the Essene communities alone had the secret of the duration of the cycles. The latter were kabalists and theurgists; “they had their {{Style S-Italic|mystic}} books, and predicted future events,” says Munk.^{[#fn1146 1146]}

Luke, who was a physician, is designated in the Syriac texts as {{Style S-Italic|Asaia,}} the Essaian or Essene. Josephus and Philo Judæus have sufficiently described this sect to leave no doubt in our mind that the Nazarene Reformer, after having received his education in their dwellings in the desert, and been duly initiated in the Mysteries, preferred the free and independent life of a wandering {{Style S-Italic|Nazaria,}} and so separated or {{Style S-Italic|inazarenized}} himself from them, thus becoming a travelling Therapeute, a Nazaria, a healer. Every Therapeute, before quitting his community, had to do the same. Both Jesus and St. John the Baptist preached the end of the Age;{{Footnote mark|†|fn1145}} which proves their knowledge of the secret computation of the priests and kabalists, who with the chiefs of the Essene communities alone had the secret of the duration of the cycles. The latter were kabalists and theurgists; “they had their {{Style S-Italic|mystic}} books, and predicted future events,” says Munk.{{Footnote mark|‡|fn1146}}

Dunlap, whose personal researches seem to have been quite successful in that direction, traces the Essenes, Nazarenes, Dositheans, and some other sects as having all existed before Christ: “They rejected pleasures{{Style S-Italic|, despised riches, loved one another,}} and more than other sects, neg-

Dunlap, whose personal researches seem to have been quite successful in that direction, traces the Essenes, Nazarenes, Dositheans, and some other sects as having all existed before Christ: “They rejected pleasures{{Style S-Italic|, despised riches, loved one another,}} and more than other sects, neg-

[#fn1144anc 1144]. Philo: “De Vita. Contemp.”

{{Footnote return|*|fn1144}} Philo: “De Vita. Contemp.”

[#fn1145anc 1145]. The real meaning of the division into {{Style S-Italic|ages}} is esoteric and Buddhistic. So little did the uninitiated Christians understand it that they accepted the words of Jesus {{Style S-Italic|literally}} and firmly believed that he meant the end of the world. There had been many prophecies about the forthcoming age. Virgil, in the fourth Eclogue, mentions the Metatron—a new offspring, with whom the {{Style S-Italic|iron age}} shall end and a {{Style S-Italic|golden one}} arise.

{{Footnote return|†|fn1145}} The real meaning of the division into {{Style S-Italic|ages}} is esoteric and Buddhistic. So little did the uninitiated Christians understand it that they accepted the words of Jesus {{Style S-Italic|literally}} and firmly believed that he meant the end of the world. There had been many prophecies about the forthcoming age. Virgil, in the fourth Eclogue, mentions the Metatron—a new offspring, with whom the {{Style S-Italic|iron age}} shall end and a {{Style S-Italic|golden one}} arise.

[#fn1146anc 1146]. “Palestine,” p. 525, et seq.

{{Footnote return|‡|fn1146}} “Palestine,” p. 525, et seq.

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lected wedlock, deeming the conquest of the passions to be virtuous,”^{[#fn1147 1147]} he says.

{{Style P-No indent|lected wedlock, deeming the conquest of the passions to be virtuous,”{{Footnote mark|*|fn1147}} he says.}}

These are all virtues preached by Jesus; and if we are to take the gospels as a standard of truth, Christ was a metempsychosist “or {{Style S-Italic|re-incarnationist”}}—again like these same Essenes, whom we see were Pythagoreans in all their doctrine and habits. Iamblichus asserts that the Samian philosopher spent a certain time at Carmel with them.^{[#fn1148 1148]} In his discourses and sermons, Jesus always spoke in parables and used metaphors with his audience. This habit was again that of the Essenians and the Nazarenes; the Galileans who dwelt in cities and villages were never known to use such allegorical language. Indeed, some of his disciples being Galileans as well as himself, felt even surprised to find him using with the people such a form of expression. “Why speakest thou unto them in parables?”^{[#fn1149 1149]} they often inquired. “Because, it is given unto you to know the Mysteries of the kingdom of heaven, but to them it is not given,” was the reply, which was that of an initiate. “Therefore, I speak unto them in parables; because, they seeing, see not, and hearing, they hear not, neither do they understand.” Moreover, we find Jesus expressing his thoughts still clearer—and in sentences which are purely Pythagorean—when, during the {{Style S-Italic|Sermon on the Mount,}} he says:

These are all virtues preached by Jesus; and if we are to take the gospels as a standard of truth, Christ was a metempsychosist “or {{Style S-Italic|re-incarnationist”}}—again like these same Essenes, whom we see were Pythagoreans in all their doctrine and habits. Iamblichus asserts that the Samian philosopher spent a certain time at Carmel with them.{{Footnote mark|†|fn1148}} In his discourses and sermons, Jesus always spoke in parables and used metaphors with his audience. This habit was again that of the Essenians and the Nazarenes; the Galileans who dwelt in cities and villages were never known to use such allegorical language. Indeed, some of his disciples being Galileans as well as himself, felt even surprised to find him using with the people such a form of expression. “Why speakest thou unto them in parables?”{{Footnote mark|‡|fn1149}} they often inquired. “Because, it is given unto you to know the Mysteries of the kingdom of heaven, but to them it is not given,” was the reply, which was that of an initiate. “Therefore, I speak unto them in parables; because, they seeing, see not, and hearing, they hear not, neither do they understand.” Moreover, we find Jesus expressing his thoughts still clearer—and in sentences which are purely Pythagorean—when, during the {{Style S-Italic|Sermon on the Mount,}} he says:

{{Style P-Quote|“Give ye not that which is sacred to the dogs,

{{Style P-Poem|poem=“Give ye not that which is sacred to the dogs,

Neither cast ye your pearls before swine;

Neither cast ye your pearls before swine;

For the swine will tread them under their feet

For the swine will tread them under their feet

And the dogs will turn and rend you.” }}

And the dogs will turn and rend you.” }}

Professor A. Wilder, the editor of Taylor’s {{Style S-Italic|Eleusinian Mysteries,}} observes “a like disposition on the part of Jesus and Paul to classify their doctrines as esoteric and exoteric, the Mysteries of the Kingdom of God ‘for the apostles,’ and ‘parables’ for the multitude. ‘We speak wisdom,’ says Paul, ‘among them that {{Style S-Italic|are perfect’}} (or initiated).”^{[#fn1150 1150]}

Professor A. Wilder, the editor of Taylor’s {{Style S-Italic|Eleusinian Mysteries,}} observes “a like disposition on the part of Jesus and Paul to classify their doctrines as esoteric and exoteric, the Mysteries of the Kingdom of God ‘for the apostles,’ and ‘parables’ for the multitude. ‘We speak wisdom,’ says Paul, ‘among them that {{Style S-Italic|are perfect’}} (or initiated).”{{Footnote mark|§|fn1150}}

In the Eleusinian and other Mysteries the participants were always divided into two classes, the {{Style S-Italic|neophytes}} and the {{Style S-Italic|perfect.}} The former were sometimes admitted to the preliminary initiation: the dramatic performance of Ceres, or the soul, descending to Hades.^{[#fn1151 1151]} But it was

In the Eleusinian and other Mysteries the participants were always divided into two classes, the {{Style S-Italic|neophytes}} and the {{Style S-Italic|perfect.}} The former were sometimes admitted to the preliminary initiation: the dramatic performance of Ceres, or the soul, descending to Hades.{{Footnote mark|║|fn1151}} But it was

[#fn1147anc 1147]. “Sod,” vol. ii., Preface, p. xi.

{{Footnote return|*|fn1147}} “Sod,” vol. ii., Preface, p. xi.

[#fn1148anc 1148]. “Vit. Pythag.” Munk derives the name of the {{Style S-Italic|Iessaens}} or Essenes from the Syriac {{Style S-Italic|Asaya}}—the healers, or physicians, thus showing their identity with the Egyptian Therapeutæ. “Palestine,” p. 515.

{{Footnote return|†|fn1148}} “Vit. Pythag.” Munk derives the name of the {{Style S-Italic|Iessaens}} or Essenes from the Syriac {{Style S-Italic|Asaya}}—the healers, or physicians, thus showing their identity with the Egyptian Therapeutæ. “Palestine,” p. 515.

[#fn1149anc 1149]. Matthew xiii. 10.

{{Footnote return|‡|fn1149}} Matthew xiii. 10.

[#fn1150anc 1150]. “Eleusinian Mysteries,” p. 15.

{{Footnote return|§|fn1150}} “Eleusinian Mysteries,” p. 15.

[#fn1151anc 1151]. This descent to Hades signified the inevitable fate of each soul to be united for a time with a terrestrial body. This union, or dark prospect for the soul to find itself imprisoned within the dark tenement of a body, was considered by all the ancient philosophers and is even by the modern Buddhists, as a punishment.

{{Footnote return|║|fn1151}} This descent to Hades signified the inevitable fate of each soul to be united for a time with a terrestrial body. This union, or dark prospect for the soul to find itself imprisoned within the dark tenement of a body, was considered by all the ancient philosophers and is even by the modern Buddhists, as a punishment.

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given only to the “{{Style S-Italic|perfect”}} to enjoy and learn the Mysteries of the divine {{Style S-Italic|Elysium,}} the celestial abode of the blessed; this Elysium being unquestionably the same as the “Kingdom of Heaven.” To contradict or reject the above, would be merely to shut one’s eyes to the truth.

{{Style P-No indent|given only to the “{{Style S-Italic|perfect”}} to enjoy and learn the Mysteries of the divine {{Style S-Italic|Elysium,}} the celestial abode of the blessed; this Elysium being unquestionably the same as the “Kingdom of Heaven.” To contradict or reject the above, would be merely to shut one’s eyes to the truth.}}

The narrative of the Apostle Paul, in his second {{Style S-Italic|Epistle to the Corinthians}} (xii {{Style S-Italic|.}} 3, 4), has struck several scholars, well versed in the descriptions of the mystical rites of the initiation given by some classics, as alluding most undoubtedly to the final {{Style S-Italic|Epopteia.^{[#fn1152 1152]}}} “I knew a certain man—{{Style S-Italic|whether in body or outside of body,}} I know not: God knoweth—who was rapt into Paradise, and heard things ineffable arrhta rhmata, {{Style S-Italic|which it is not lawful for a man to repeat.”}} These words have rarely, so far as we know, been regarded by commentators as an allusion to the beatific visions of an {{Style S-Italic|“initiated”}} seer. But the phraseology is unequivocal. These things “{{Style S-Italic|which it is not lawful to repeat,”}} are hinted at in the same words, and the reason for it assigned, is the same as that which we find repeatedly expressed by Plato, Proclus, Iamblichus, Herodotus, and other classics. “We speak wisdom only among them who are perfect,” says Paul; the plain and undeniable translation of the sentence being: “We speak of the profounder (or final) esoteric doctrines of the Mysteries (which were denominated {{Style S-Italic|wisdom}} ) only among them who are {{Style S-Italic|initiated.”^{[#fn1153 1153]}}} So in relation to the “man who was rapt into Paradise”—and who was evidently Paul himself^{[#fn1154 1154]}—the Christian word Paradise having replaced that of Elysium. To complete the proof, we might recall the words of Plato, given elsewhere, which show that before an initiate could see the gods in their purest light, he had to become {{Style S-Italic|liberated}} from his body; {{Style S-Italic|i.e.}}, to separate his astral soul from it.^{[#fn1155 1155]} Apuleius also describes his initiation into the Mysteries in the same way: “I approached the confines of death; and, having trodden on the threshold of Proserpina, returned, having been carried through all the elements. In the depths of midnight I saw the sun glittering with a splendid light, together with {{Style S-Italic|the infernal and supernal gods}}, and to these divinities approaching, I paid the tribute of devout adoration.”^{[#fn1156 1156]}

The narrative of the Apostle Paul, in his second {{Style S-Italic|Epistle to the Corinthians}} (xii. 3, 4), has struck several scholars, well versed in the descriptions of the mystical rites of the initiation given by some classics, as alluding most undoubtedly to the final ''Epopteia''.{{Footnote mark|*|fn1152}} “I knew a certain man—{{Style S-Italic|whether in body or outside of body,}} I know not: God knoweth—who was rapt into Paradise, and heard things ineffable arrhta rhmata, {{Style S-Italic|which it is not lawful for a man to repeat.”}} These words have rarely, so far as we know, been regarded by commentators as an allusion to the beatific visions of an {{Style S-Italic|“initiated”}} seer. But the phraseology is unequivocal. These things “{{Style S-Italic|which it is not lawful to repeat,”}} are hinted at in the same words, and the reason for it assigned, is the same as that which we find repeatedly expressed by Plato, Proclus, Iamblichus, Herodotus, and other classics. “We speak wisdom only among them who are perfect,” says Paul; the plain and undeniable translation of the sentence being: “We speak of the profounder (or final) esoteric doctrines of the Mysteries (which were denominated {{Style S-Italic|wisdom}} ) only among them who are ''initiated''.”{{Footnote mark|†|fn1153}} So in relation to the “man who was rapt into Paradise”—and who was evidently Paul himself{{Footnote mark|‡|fn1154}}—the Christian word Paradise having replaced that of Elysium. To complete the proof, we might recall the words of Plato, given elsewhere, which show that before an initiate could see the gods in their purest light, he had to become {{Style S-Italic|liberated}} from his body; {{Style S-Italic|i.e.}}, to separate his astral soul from it.{{Footnote mark|§|fn1155}} Apuleius also describes his initiation into the Mysteries in the same way: “I approached the confines of death; and, having trodden on the threshold of Proserpina, returned, having been carried through all the elements. In the depths of midnight I saw the sun glittering with a splendid light, together with {{Style S-Italic|the infernal and supernal gods}}, and to these divinities approaching, I paid the tribute of devout adoration.”{{Footnote mark|║|fn1156}}

[#fn1152anc 1152]. {{Style S-Italic|“Eleusinian Mysteries,” p. 49, foot-note.}}

{{Footnotes start}}

{{Footnote return|*|fn1152}} “Eleusinian Mysteries,” p. 49, foot-note.

[#fn1153anc 1153]. “The profound or esoteric doctrines of the ancients were denominated {{Style S-Italic|wisdom}}, and afterward {{Style S-Italic|philosophy}}, and also the gnosis, or knowledge. They related to the human soul, its divine parentage, its supposed degradation from its high estate by becoming connected with “generation” or the physical world, its onward progress and restoration to God by regenerations or . . . transmigrations.” Ibid, p. 2, foot-note.

{{Footnote return|†|fn1153}} “The profound or esoteric doctrines of the ancients were denominated {{Style S-Italic|wisdom}}, and afterward {{Style S-Italic|philosophy}}, and also the gnosis, or knowledge. They related to the human soul, its divine parentage, its supposed degradation from its high estate by becoming connected with “generation” or the physical world, its onward progress and restoration to God by regenerations or . . . transmigrations.” Ibid, p. 2, foot-note.

[#fn1154anc 1154]. Cyril of Jerusalem asserts it. See vi. 10.

{{Footnote return|‡|fn1154}} Cyril of Jerusalem asserts it. See vi. 10.

[#fn1155anc 1155]. “Phædrus,” 64.

{{Footnote return|§|fn1155}} “Phædrus,” 64.

[#fn1156anc 1156]. “The Golden Ass,” xi.

{{Footnote return|║|fn1156}} “The Golden Ass,” xi.

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Thus, in common with Pythagoras and other hierophant reformers, Jesus divided his teachings into exoteric and esoteric. Following faithfully the Pythagoreo-Essenean ways, he never sat at a meal without saying “grace.” “The priest prays before his meal,” says Josephus, describing the Essenes. Jesus also divided his followers into “neophytes,” “brethren,” and the “perfect,” if we may judge by the difference he made between them. But his career at least as a public Rabbi, was of a too short duration to allow him to establish a regular school of his own; and with the exception, perhaps, of John, it does not seem that he had initiated any other apostle. The Gnostic amulets and talismans are mostly the emblems of the apocalyptic allegories. The “seven vowels” are closely related to the “seven seals;” and the mystic title Abraxas, partakes as much of the composition of {{Style S-Italic|Shem Hamphirosh,}} “the holy word” or ineffable name, as the name called: The word of God, that “{{Style S-Italic|no man knew but he himself,”^{[#fn1157 1157]}}} as John expresses it.

Thus, in common with Pythagoras and other hierophant reformers, Jesus divided his teachings into exoteric and esoteric. Following faithfully the Pythagoreo-Essenean ways, he never sat at a meal without saying “grace.” “The priest prays before his meal,” says Josephus, describing the Essenes. Jesus also divided his followers into “neophytes,” “brethren,” and the “perfect,” if we may judge by the difference he made between them. But his career at least as a public Rabbi, was of a too short duration to allow him to establish a regular school of his own; and with the exception, perhaps, of John, it does not seem that he had initiated any other apostle. The Gnostic amulets and talismans are mostly the emblems of the apocalyptic allegories. The “seven vowels” are closely related to the “seven seals;” and the mystic title Abraxas, partakes as much of the composition of {{Style S-Italic|Shem Hamphirosh,}} “the holy word” or ineffable name, as the name called: The word of God, that “''no man knew but he himself'',”{{Footnote mark|*|fn1157}} as John expresses it.

It would be difficult to escape from the well-adduced proofs that the {{Style S-Italic|Apocalypse}} is the production of an initiated kabalist, when this {{Style S-Italic|Revelation}} presents whole passages taken from the {{Style S-Italic|Books of Enoch}} and {{Style S-Italic|Daniel,}} which latter is in itself an abridged imitation of the former; and when, furthermore, we ascertain that the Ophite Gnostics who rejected the {{Style S-Italic|Old Testament}} entirely, as “emanating from an inferior being (Jehovah),” accepted the most ancient prophets, such as Enoch, and deduced the strongest support from this book for their religious tenets, the demonstration becomes evident. We will show further how closely related are all these doctrines. Besides, there is the history of Domitian’s persecutions of magicians and philosophers, which affords as good a proof as any that John was generally considered a kabalist. As the apostle was included among the number, and, moreover, conspicuous, the imperial edict banished him not only from Rome, but even from the continent. It was not the Christians whom—confounding them with the Jews, as some historians will have it—the emperor persecuted, but the astrologers and kabalists.^{[#fn1158 1158]}

It would be difficult to escape from the well-adduced proofs that the {{Style S-Italic|Apocalypse}} is the production of an initiated kabalist, when this {{Style S-Italic|Revelation}} presents whole passages taken from the {{Style S-Italic|Books of Enoch}} and {{Style S-Italic|Daniel,}} which latter is in itself an abridged imitation of the former; and when, furthermore, we ascertain that the Ophite Gnostics who rejected the {{Style S-Italic|Old Testament}} entirely, as “emanating from an inferior being (Jehovah),” accepted the most ancient prophets, such as Enoch, and deduced the strongest support from this book for their religious tenets, the demonstration becomes evident. We will show further how closely related are all these doctrines. Besides, there is the history of Domitian’s persecutions of magicians and philosophers, which affords as good a proof as any that John was generally considered a kabalist. As the apostle was included among the number, and, moreover, conspicuous, the imperial edict banished him not only from Rome, but even from the continent. It was not the Christians whom—confounding them with the Jews, as some historians will have it—the emperor persecuted, but the astrologers and kabalists.{{Footnote mark|†|fn1158}}

The accusations against Jesus of practicing the magic of Egypt were numerous, and at one time universal, in the towns where he was known. The Pharisees, as claimed in the {{Style S-Italic|Bible,}} had been the first to fling it in his

The accusations against Jesus of practicing the magic of Egypt were numerous, and at one time universal, in the towns where he was known. The Pharisees, as claimed in the {{Style S-Italic|Bible,}} had been the first to fling it in his

[#fn1157anc 1157]. “Apocalypse,” xix. 12.

{{Footnote return|*|fn1157}} “Apocalypse,” xix. 12.

[#fn1158anc 1158]. See Suet. in “Vita. Eutrop.,” 7. It is neither cruelty, nor an insane indulgence in it, which shows this emperor in history as passing his time in catching flies and transpiercing them with a golden bodkin, but religious superstition. The Jewish astrologers had predicted to him that he had provoked the wrath of Beelzebub, the “Lord of the flies,” and would perish miserably through the revenge of the dark god of Ekron, and die like King Ahaziah, because he persecuted the Jews.

{{Footnote return|†|fn1158}} See Suet. in “Vita. Eutrop.,” 7. It is neither cruelty, nor an insane indulgence in it, which shows this emperor in history as passing his time in catching flies and transpiercing them with a golden bodkin, but religious superstition. The Jewish astrologers had predicted to him that he had provoked the wrath of Beelzebub, the “Lord of the flies,” and would perish miserably through the revenge of the dark god of Ekron, and die like King Ahaziah, because he persecuted the Jews.

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face, although Rabbi Wise considers Jesus himself a Pharisee. The {{Style S-Italic|Talmud}} certainly points to James the Just as one of that sect.^{[#fn1159 1159]} But these partisans are known to have always stoned every prophet who denounced their evil ways, and it is not on this fact that we base our assertion. These accused him of sorcery, and of driving out devils by Beelzebub, their prince, with as much justice as later the Catholic clergy had to accuse of the same more than one innocent martyr. But Justin Martyr states on better authority that the men of his time {{Style S-Italic|who were not Jews}} asserted that the miracles of Jesus were performed by magical art—magikhv fantasiva—the very expression used by the skeptics of those days to designate the feats of thaumaturgy accomplished in the Pagan temples. “They even ventured to call him a magician and a deceiver of the people,” complains the martyr.^{[#fn1160 1160]} In the {{Style S-Italic|Gospel of Nicodemus}} (the {{Style S-Italic|Acta Pilate),}} the Jews bring the same accusation before Pilate. “Did we not tell thee he was a magician?”^{[#fn1161 1161]} Celsus speaks of the same charge, and as a Neo-platonist believes in it.^{[#fn1162 1162]} The Talmudic literature is full of the most minute particulars, and their greatest accusation is that “Jesus could fly as easily in the air as others could walk.”^{[#fn1163 1163]} St. Austin asserted that it was generally believed that he had been initiated in Egypt, and that he wrote books concerning magic, which he delivered to John.^{[#fn1164 1164]} There was a work called {{Style S-Italic|Magia Jesu Christi,}} which was attributed to Jesus^{[#fn1165 1165]} himself. In the {{Style S-Italic|Clementine Recognitions}} the charge is brought against Jesus that he did not perform his miracles as a Jewish prophet, but as a magician, {{Style S-Italic|i.e.}}, an initiate of the “heathen” temples.^{[#fn1166 1166]}

{{Style P-No indent|face, although Rabbi Wise considers Jesus himself a Pharisee. The {{Style S-Italic|Talmud}} certainly points to James the Just as one of that sect.{{Footnote mark|*|fn1159}} But these partisans are known to have always stoned every prophet who denounced their evil ways, and it is not on this fact that we base our assertion. These accused him of sorcery, and of driving out devils by Beelzebub, their prince, with as much justice as later the Catholic clergy had to accuse of the same more than one innocent martyr. But Justin Martyr states on better authority that the men of his time {{Style S-Italic|who were not Jews}} asserted that the miracles of Jesus were performed by magical art—magikhv fantasiva—the very expression used by the skeptics of those days to designate the feats of thaumaturgy accomplished in the Pagan temples. “They even ventured to call him a magician and a deceiver of the people,” complains the martyr.{{Footnote mark|†|fn1160}} In the {{Style S-Italic|Gospel of Nicodemus}} (the {{Style S-Italic|Acta Pilate),}} the Jews bring the same accusation before Pilate. “Did we not tell thee he was a magician?”{{Footnote mark|‡|fn1161}} Celsus speaks of the same charge, and as a Neo-platonist believes in it.{{Footnote mark|§|fn1162}} The Talmudic literature is full of the most minute particulars, and their greatest accusation is that “Jesus could fly as easily in the air as others could walk.”{{Footnote mark|║|fn1163}} St. Austin asserted that it was generally believed that he had been initiated in Egypt, and that he wrote books concerning magic, which he delivered to John.{{Footnote mark|¶|fn1164}} There was a work called {{Style S-Italic|Magia Jesu Christi,}} which was attributed to Jesus{{Footnote mark|**|fn1165}} himself. In the {{Style S-Italic|Clementine Recognitions}} the charge is brought against Jesus that he did not perform his miracles as a Jewish prophet, but as a magician, {{Style S-Italic|i.e.}}, an initiate of the “heathen” temples.{{Footnote mark|††|fn1166}}}}

It was usual then, as it is now, among the intolerant clergy of opposing religions, as well as among the lower classes of society, and even among those patricians who, for various reasons had been excluded from any participation of the Mysteries, to accuse, sometimes, the highest hierophants and adepts of sorcery and black magic. So Apuleius, who

It was usual then, as it is now, among the intolerant clergy of opposing religions, as well as among the lower classes of society, and even among those patricians who, for various reasons had been excluded from any participation of the Mysteries, to accuse, sometimes, the highest hierophants and adepts of sorcery and black magic. So Apuleius, who

[#fn1159anc 1159]. We believe that it was the Sadducees and not the Pharisees who crucified Jesus. They were Zadokites—partisans of the house of Zadok, or the sacerdotal family. In the “Acts” the apostles were said to be persecuted by the Sadducees, but never by the Pharisees. In fact, the latter never persecuted any one. They had the scribes, rabbis, and learned men in their numbers, and were not, like the Sadducees, jealous of their order.

{{Footnote return|*|fn1159}} We believe that it was the Sadducees and not the Pharisees who crucified Jesus. They were Zadokites—partisans of the house of Zadok, or the sacerdotal family. In the “Acts” the apostles were said to be persecuted by the Sadducees, but never by the Pharisees. In fact, the latter never persecuted any one. They had the scribes, rabbis, and learned men in their numbers, and were not, like the Sadducees, jealous of their order.

[#fn1160anc 1160]. “Dial.,” p. 69.

{{Footnote return|†|fn1160}} “Dial.,” p. 69.

[#fn1161anc 1161]. Fabricius: “Cod. Apoc., N. T.,” i., 243; Tischendorf: “Evang. Ap.,” p. 214.

{{Footnote return|‡|fn1161}} Fabricius: “Cod. Apoc., N. T.,” i., 243; Tischendorf: “Evang. Ap.,” p. 214.

[#fn1162anc 1162]. Origen: “Cont. Cels.,” II.

{{Footnote return|§|fn1162}} Origen: “Cont. Cels.,” II.

[#fn1163anc 1163]. Rabbi Iochan: “Mag.,” 51{{Style S-Italic|.}}

{{Footnote return|║|fn1163}} Rabbi Iochan: “Mag.,” 51{{Style S-Italic|.}}

[#fn1164anc 1164]. “Origen,” II.

{{Footnote return|¶|fn1164}} “Origen,” II.

[#fn1165anc 1165]. Cf. “August de Consans. Evang.,” i., 9; Fabric.: “Cod. Ap. N. T.,” i., p. 305, ff.

{{Footnote return|**|fn1165}} Cf. “August de Consans. Evang.,” i., 9; Fabric.: “Cod. Ap. N. T.,” i., p. 305, ff.

[#fn1166anc 1166]. “Recog.,” i. 58; cf., p. 40.

{{Footnote return|††|fn1166}} “Recog.,” i. 58; cf., p. 40.

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had been initiated, was likewise accused of witchcraft, and of carrying about him the figure of a skeleton—a potent agent, as it is asserted, in the operations of the black art. But one of the best and most unquestionable proofs of our assertion may be found in the so-called {{Style S-Italic|Museo Gregoriano.}} On the sarcophagus, which is panelled with bas-reliefs representing the miracles of Christ,^{[#fn1167 1167]} may be seen the full figure of Jesus, who, in the resurrection of Lazarus, appears beardless “and equipped with a wand in the received guise of a {{Style S-Italic|necromancer}} (?) whilst the corpse of Lazarus is swathed in bandages exactly as an Egyptian mummy.”

had been initiated, was likewise accused of witchcraft, and of carrying about him the figure of a skeleton—a potent agent, as it is asserted, in the operations of the black art. But one of the best and most unquestionable proofs of our assertion may be found in the so-called {{Style S-Italic|Museo Gregoriano.}} On the sarcophagus, which is panelled with bas-reliefs representing the miracles of Christ,^{[#fn1167 1167]} may be seen the full figure of Jesus, who, in the resurrection of Lazarus, appears beardless “and equipped with a wand in the received guise of a {{Style S-Italic|necromancer}} (?) whilst the corpse of Lazarus is swathed in bandages exactly as an Egyptian mummy.”