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Among other absurdities, the Kabalists maintain that the word ''metatron ''being divided into μετά θρόνον, means ''near the throne. ''It means quite the reverse, as ''meta ''means “ beyond ” and not “ near.” This is of great importance in our argument. St. Michael, then, the ''quis ut Deus'', is the translator, so to speak, of the invisible world into the visible and the objective. | Among other absurdities, the Kabalists maintain that the word ''metatron ''being divided into μετά θρόνον, means ''near the throne. ''It means quite the reverse, as ''meta ''means “ beyond ” and not “ near.” This is of great importance in our argument. St. Michael, then, the ''quis ut Deus'', is the translator, so to speak, of the invisible world into the visible and the objective. | ||
They maintain, furthermore, along with the Roman Catholic Church, that in the Biblical and Christian theology there does not exist a “ higher celestial personality, after the Trinity, than that of the Archangel or the Seraphim, ''Michael''.” According to them, the conqueror of the Dragon is “ the archisatrap of the sacred militia, the guardian of the planets, the King of the Stars, the slayer of Satan and the most powerful Rector.” In the mystic astronomy of these gentlemen, he is “ the conqueror of Ahriman, who having upset the sidereal throne of the usurper, bathes in his stead in the solar fires ” ; and, defender of the Christ-Sun, he approaches so near his Master, “ that he seems to become one with him . . . . Owing to this fusion with the Word (''Verbum'') the Protestants, and among them Calvin, ended by losing sight entirely of the duality, and saw no Michael but only his Master,” writes the Abbé Caron. The Roman Catholics, and especially their Kabalists, know better ; and it is they who explain to the world this duality, which affords to them the means of glorifying the chosen ones of the Church, and of rejecting and anathematizing all those Gods who may be in the way of their dogmas. | They maintain, furthermore, along with the Roman Catholic Church, that in the Biblical and Christian theology there does not exist a “ higher celestial personality, after the Trinity, than that of the Archangel or the Seraphim, ''Michael''.” According to them, the conqueror of the Dragon is “ the archisatrap of the sacred militia, the guardian of the planets, the King of the Stars, the slayer of Satan and the most powerful Rector.” In the mystic astronomy of these gentlemen, he is “ the conqueror of Ahriman, who having upset the sidereal throne of the usurper, bathes in his stead in the solar fires ” ; and, defender of the Christ-Sun, he approaches so near his Master, “ that he seems to become one with him . . . . Owing to this fusion with the {{Style S-Small capitals|Word}} (''Verbum'') the Protestants, and among them Calvin, ended by losing sight entirely of the duality, and saw no Michael but only his Master,” writes the Abbé Caron. The Roman Catholics, and especially their Kabalists, know better ; and it is they who explain to the world this duality, which affords to them the means of glorifying the chosen ones of the Church, and of rejecting and anathematizing all those Gods who may be in the way of their dogmas. | ||
Thus the same titles and the same names are given in turn to God and the Archangel. Both are called ''Metatron'', “ both have the name of Jehovah applied to them when they speak ''one in the other ”'' ''( sic ) ''as, according to the ''Zohar'', the term signifies equally “ the Master and the Ambassador.” Both are the ''Angel of the Face'', because, as we are informed, if, on the one hand, the “ Word ” is called “ the face (or the Presence) and the image of the substance of God,” on the other, “ when | Thus the same titles and the same names are given in turn to God and the Archangel. Both are called ''Metatron'', “ both have the name of Jehovah applied to them when they speak ''one in the other ”'' ''( sic ) ''as, according to the ''Zohar'', the term signifies equally “ the Master and the Ambassador.” Both are the ''Angel of the Face'', because, as we are informed, if, on the one hand, the “ Word ” is called “ the face (or the Presence) and the image of the substance of God,” on the other, “ when | ||
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Now what is a Ferouer, or Farvarshi ? In some Mazdean works (''e.g''., Ormazd Ahriman, §§ 112, 113), it is plainly implied that Farvarshi is the ''inner'', immortal man (or that ''Ego ''which reincarnates) ; that it existed before its physical body and survives all such it happens to be clothed in. “ Not only man was endowed with the Farvarshi, ''but gods too'', and the sky, fire, waters, and plants.” (Introduction to the ''Vendidad'', by J. Darmesteter). This shows as plainly as can be shown that the ''ferouer ''is the “ spiritual counterpart ” of whether god, animal, plant, or even element, ''i.e''., the refined and the ''purer ''part of the grosser creation, the soul of the body, whatever the body may happen to be. Therefore does Ahura Mazda recommend Zarathustra to invoke his ''Farvarshi ''and not himself (Ahura-Mazda) ; that is to say, the impersonal and ''true ''Essence of Deity, ''one with Zoroaster''’''s own Atman ''(or Christos), not the ''false ''and personal appearance. This is quite clear. | Now what is a Ferouer, or Farvarshi ? In some Mazdean works (''e.g''., Ormazd Ahriman, §§ 112, 113), it is plainly implied that Farvarshi is the ''inner'', immortal man (or that ''Ego ''which reincarnates) ; that it existed before its physical body and survives all such it happens to be clothed in. “ Not only man was endowed with the Farvarshi, ''but gods too'', and the sky, fire, waters, and plants.” (Introduction to the ''Vendidad'', by J. Darmesteter). This shows as plainly as can be shown that the ''ferouer ''is the “ spiritual counterpart ” of whether god, animal, plant, or even element, ''i.e''., the refined and the ''purer ''part of the grosser creation, the soul of the body, whatever the body may happen to be. Therefore does Ahura Mazda recommend Zarathustra to invoke his ''Farvarshi ''and not himself (Ahura-Mazda) ; that is to say, the impersonal and ''true ''Essence of Deity, ''one with Zoroaster''’''s own Atman ''(or Christos), not the ''false ''and personal appearance. This is quite clear. | ||
Now it is on this divine and ethereal prototype that the Roman Catholics seized so as to build up the supposed difference between their god and angels, and the deity and its aspects, or the gods of the old religions. Thus, while calling Mercury, Venus, Jupiter (whether as gods or planets) Devils, they yet make of the same Mercury the ''ferouer ''of their Christ. This fact is undeniable. Vossius (''De Idol.'', II., 373) | Now it is on this divine and ethereal prototype that the Roman Catholics seized so as to build up the supposed difference between their god and angels, and the deity and its aspects, or the gods of the old religions. Thus, while calling Mercury, Venus, Jupiter (whether as gods or planets) {{Style S-Small capitals|Devils}}, they yet make of the same Mercury the ''ferouer ''of their Christ. This fact is undeniable. Vossius (''De Idol.'', II., 373) | ||
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