HPB-SB-3-8

T i

vol. 3, p. 8

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

vol. 3 (1875-1878)

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eng • рус

From the London World

The Name "Jesus"

It is no easy task to ascertain, after the lapse of centuries, the precise meanings attached to words in the past ages. This difficulty is increased by their transmutation from the original roots, or radicals, as they are called, to the more complex form in which they now appear. It would be beside our purpose to show how that change has taken place; but we may point out that as civilization advanced, and the desires of man multiplied, extra words were rendered necessary and hence additional syllables were added to those already in use.

A careful examination of ancient languages, and tracing them back to the form in which we see them upon those monuments which time has spared, and the folly of man has left untouched, will show that the roots or radicals have invariably been monosyllabic, and scarcely ever consisted of more than three letters, and frequently of only two, or even one. A case in point presents itself in the name of Jesus. Closely examining this word, we see that the last syllable us, forms no part of the word itself, and is a mere Latin addition to the only real and complete word “IES.”

Jesus Christus is good Latin, but Jesus Christ is neither good Latin nor good English. The Greek word in the Christian Gospels for Jesus, is the same adoption of the Latin termination us into Greek, as Jesus is into English. Nor must we overlook the fact there are several words in these Gospels which betray a monkish origin, and evidence a great probability of the Latin having been the original, and the present Greek only a translation. Pursuing our analysis, if we take, as mentioned above, the us from the word Jesus, we have “IES” or “YES,” whence doubtless was derived the English form of assent or pledge of fidelity or truth, and this is precisely the same as “Amen,” or, “Verily it is so,” or “I consent—Yes.”

This was, moreover, the most ancient name of the God Bacchus amongst the Greeks. The learned Parkhurst says that the word “YHS” was on all the buildings dedicated to Bacchus, or Sol; and on the temple of Apollo at Delphi, were the letters written from left to right. Let us carefully observe the letters upon the Christian altar-cloths, and we shall discover that they are Greek, and not Roman, IHS. These, we are told, mean Jesus, Hominum Salvator: Jesus the Savior of men,” but such is not the case. They are surrounded, too, by a circle of golden rays or beams, and are really the personified genius of the sun. I, the one, ES, the fire, that is, the one great fire, the Sun. Now, these letters we can trace back in this form, 1,500 years before the present era (1875) in the writings of India and Persia, not to mention Greece. Thus it is in this form to be found in the Bhagavat Pourana, written by a Brahminical priest—Nyassa—also in the Mythriacs of Persia, and in the writings of Zoroaster.

A learned author of the present day writes:— “The deriva-of the name of Jesus given in 1st chapter of Mathew 21st verse, is erroneous, for in that case Samson would signify Saviour also, for he was to save Israel: Judges, chapter 13, verse. In the Talmud, the name of Jesus is always written Jesu.”

We mar again return to this subject, but for the present enough has been adduced to show that the name Jesus came from India many hundred years before he is reported as teaching in Gallilee.

From the Helena (Montana) Independent

A Cpectre in the Window

A Phenomenal Mystery that Disturbed the Quietude of McClellan Gulch

It seems that McClellan Gulch has just been thrown into a state of unaccountable excitement by the appearance there of an electric spectre, demon, or spirit, which has driven the camp from its propriety. The circumstances attending this episode are as follow:

Some months ago John Hewitt, a miner, sharing the cabin of William Burton, died, leaving his partner, to whom he was tenderly attached, in great distress. They had come to Montana together and had never been separated for even a day; had endured privation, and had mutually shared the perils and dangers of the mines. But early in the autumn Hewitt sickened and died, and his old partner had secluded himself more and more ever since. The other night the whole camp was aroused by a succession of piercing shrieks in his lonely cabin. Rushing pell-mell into the house. Burton was discovered on his knees facing the single glass window in his cabin, his eyeballs nearly protruding from his head, his hair on end, and his face white and haggard from a deadly terror.

It was some moments before he could be got to speak, indeed before his paralyzing fright could be removed. Even then he could only point to the solitary window, and muttering hoarsely, say, “Look there!” In the gleam of light a human face was distinctly visible, apparently pressed against the window pane. A closer examination proved it to be the perfect likeness of John Hewitt, resembling in outline anti character the negative of a photographer, but nevertheless a clearly defined likeness of the dead miner. While eating his supper Burton happened to glance that way, and was horrified at what lie supposed to be the spirit of his dead friend come back to haunt him. In the awful horror of the moment he shrieked aloud, but the cold but passionless face, from which his eyes never turned, still riveted his look with a stony glare.

A thorough examination revealed the facts as they are here recited. The likeness is indelibly impressed on the window pane, but the question is still unsolved, how came it there Some suppose that during the lifetime of the deceased it must have been photographed by a shock of lightning anti remained until now undiscovered, and revealed at last by an accidental glance of the surviving miner. It can only be seen at night and in the glow of the lamp, and this circumstance strengthens the theory of an electric influence. Others imagine, and among them the miner, that it is a spiritual visitation, meant to further an inscrutable purpose, which will in time be revealed.

Natural Magic

In the Spiritual Scientist, Nov. 20, was published a short letter from a foreign correspondent who is soon to commence a series of articles to aid those interested in elucidating the Cabalistic sciences. Several of our readers having written to him, he sends us the following replies:

Mr. J. P. Root doesn't seem to comprehend the Root or “First Matter” of Natural Magic—Magnetism, as practised all over the world, is but one of its innumerable variety of fruits, which will gain great improvements by fresh grafting and fresh soil.

Mr. W. V. Smith and others who wish for “light” shall have the guide to it in as plain terms as I can give always allowing for the difficulty of a perfect expression in a totally new science.

I can promise them this much; that with properly organized minds no mystical paraphernalia are required tor the highest order, which we all should aim at. No bamboo wand of seven joints with which to bamboozle the ignorant. The mystic number three, which puzzles so many, is the Ternary Trinity, or Deity without and within us, and is enclosed and included in our own Soul, which is our God father, Son, and Holy Spirit, or WORKMAN within ourselves, to whom in the “great work" of preparation, solution, Regimen, and process we entrust our whole selfhood of seven Planets or Metals for guidance, as we leave it for safe keeping after purification, or the accomplishment of the great work.

That spirits can be commanded is undoubted. Our mediums use them as play fellows, and the spirits not only come most willingly to them, but with absolute pleasure; not so where they require much mystifying and terrifying paraphernalia; and herein is the danger, as all magicians admit, and it is referred to in Bulwer’s “Zanoni” and the Strange Story; but that sort of magic is of the lowest kind. The knowledge of it has overthrown too many nations already, and from the effects of which the world is just trying to emerge. The soul of man has been occulted or eclipsed long enough by hereditary, internal and external, physical and spiritual influences, and to get totally clear of all these, is the ultimatum of the Hermetic philosophers’ “great work,” which lifts him out of the chaotic sea in which he is wallowing like a blind eel in mud into a sea of light in which his even-want is cared for every moment of the day and night, his every footstep guided, his every thought moulded in absolute truth, his every pore of the skin, as it were imbued with individualized intelligence, and everything done at the exact right time; legions of angels are desiring to serve and do serve him without any wand but the pleasure of doing good; and every gift he can desire is to be had when wanted or for the asking, but nothing must be done in frivolity, although the freedom of action, thought, and speech, as well as the exuberant joy attendant upon this state is absolutely beyond the conception of the human mind, much more of the powers of speech or pen to describe.

Lex Et Lux.

Editor's notes

Sources

• 

  Spiritual Scientist, v. 3, No. 15, December 16, 1875, p. 175

• 

  Spiritual Scientist, v. 3, No. 15, December 16, 1875, p. 171