Regnavit a ligno Deus.
Now, the chief burden of the mysteries, i. e., the Cabbalah, laying concealed in the Hebrew books, was that of all the old nations in common, under various modes of symbolic or allegorical expression; and the Hebrew learning is said to have been derived from Chaldea, — first, indirectly, through Egypt, and secondly, directly, at the time of the Captivity: –though there seems to be good ground for tracing it, for its first appearance on the continent of Asia, to Æthiopia, stretching as it did from the mouth of the Nile to that of the Euphrates. The original wisdom must have been Semitic, as it seems to the writer, but this said, then handed down through the ages, the clearest, best and most conclusive exhibits of the fundamental doctrines of the Cabbalah appear at last to have been gathered together and concentrated in these Hebrew books. It is from these books that we can recover guiding clews, by means of which we can decipher the occulted wisdom of other races; and it is proposed to take up such a clew in this article, viz., the 318 trained men of Abraham, by means of which it may be proven from the Grecian Mysteries that the Copernican system was then known, and the earth was taught to be a sphere with rotation on its axis. If such was the containment of the Cabbalah, it was and is a treasure-house of monumented wisdom.
The chief scientific (contrasted with a possible learning of the phemomenal, as of animal magnetism and of magic) burden of the mysteries consisted of geometry, with applied mathematics, or number applications, especially worked to set forth astronomy; — and in a more phenomenal way, astrology. This kind of knowledge was secreted as sacred, and was confined to the sacerdotal class. In Egypt, society was divided into seven classes, headed by (1), the sacerdotal, to which the monarch belonged, and was subject; — he, in the order of the priesthood, holding the place of prophet, and wearing, as his peculiar dress, the spotted skin of the leopard, and (2), the military. To this first caste belonged all science and constructive arts, with the origins and first significations of weights and measures.
Volney says: —
“Clemens Alexandrinus has transmitted to us (Stromat. lib. vi.) a curious detail of the forty-two volumes which were borne in the procession of Isis. “The leader,’ said he, “ or chanter, carries one of the symbolic instruments of music, and two of the books of Mercury, one containing the hymns of the gods, the other the list of the kings. Next to him the horoscope (calculator of time) carries a palm and a dial, symbols of astrology; he must know by heart the four books of Mercury which treat of astrology—the first on the order of the planets, the second on the rising of the sun and moon, and the last two on the rising and aspect of the stars. Then comes the sacred writer, with feathers on his head, and a book in his hand, together with ink and a reed to write with. He must be versed in hieroglyphics, must understand the description of the universe, the course of the sun, moon and planets; be acquainted with the division of Egypt (into 36 nomes), with the course of the Nile, with instruments, measures, sacred ornaments, and holy places, etc. Next comes the stole-bearer, carrying the cubit of justice, or measure of the Nile, and a chalice for libations; ten volumes treat of the sacrifices, hymns, prayers, offerings, ceremonies, festivals. Lastly arrives the prophet, bearing in his bosom, and exposed to view, a pitcher; he is followed by persons carrying loaves of bread. This prophet, as president of the mysteries, learns ten (other) sacred volumes concerning the laws, the gods, and the discipline of the priests, etc. Now, there are in all forty-two volumes, thirty-six of which are learned by these personages, and the remaining six are reserved for the pastophores; they treat of medicine, the construction of the human body, diseases, remedies, instruments,’” etc.
That a part of their astronomical learning was the heliocentric, or our Copernican system, we hope to show quite conclusively; and if we do, it will only be in accordance with hints that they had such knowledge, quite fully set forth by Rawlinson in his Herodotus, New York Edition, 1872, Vol. 2, page 277. He says:
“That the Greeks should have been indebted to Egypt for their early lessons in science is not surprising, since it is known, in those days, to have ,taken the lead in all philosophical pursuits. * If Plato ascribes the invention of geometry to Thoth ; if Iamblichus says it was known in Egypt during the reign of the gods; and if Manetho attributes a knowledge of science and literature to the earliest kings; these merely argue that such pursuits were reputed to be of very remote date there. * * The practical result of their knowledge had sufficiently proved the great advancement made by them ages before the Greeks were in a condition to study, or search after science.— It was in Egypt that the Israelites obtained that knowledge which enabled them to measure and ‘divide the land.’ * * * It was doubtless from Egypt that “Thales and his followers’ derived the fact of ‘the moon receiving its light from the sun,” which Anacreon has introduced into a drinking song (Ode 19). The same was the belief of Aristarchus at a later time, and Macrobius says “lunam, quae luce propriâ caret, et de sole mutuatur.’ * * No one will for a moment imagine that the wisest of the Greeks went to study in Egypt for any other reason than because it was there that the greatest discoveries were to be learnt; and that Pythagoras and his followers, suggested, from no previous experience, the theory (we now call Copernican) of the sun being the center of our system ; or the obliquity of the ecliptic, or the moon’s borrowed light, or the proof of the milky way being a collection of stars, de rived from the fact that the earth would otherwise intercept the light if de rived from the sun, taught by Democritus and by Anaxagoras, according to Aristotle, the former of whom studied astronomy for five years in Egypt, and mentions himself as a disciple of the priests of Egypt, and of the Magi, having also been in Persia and at Babylon. The same may be said of the principle by which the heavenly bodies were attracted to a center, and impelled in their order, the theory of eclipses and the proofs of the earth being round. * These and many other notions were doubtless borrowed from Egypt, to which the Greeks chiefly resorted, or from the current opinion of the “Egyptians and Babylonians,’ the astronomers of those days. * * This heliocentric system was finally revived in Europe by Copernicus after having been for ages lost to the world.”
But after all it was not lost, — it slept, -treasured up in the He brew scrolls, and in the Grecian and other mysteries, as Cabbalah.
Our proofs are to be taken from the treatise on the “Cessation of the Oracles,” and that of the “ Apparent Face in the Orb of the Moon,” in the translation of Plutarch’s Morals, by C. W. King, of Cambridge College, England, — a translation of very great worth by reason of its extreme literalness;–and the discovery of such proofs in the text will serve to show admirably how skillfully the exposition of the very mysteries therein under discussion could be made in the text of the discussion itself, while yet so concealed in that very open plain text as to have evaded recognition. The disclosure and the concealment, is a marvel of cunning, and but one of the modes for such purposes, resorted to agreeably to the art and genius of each nation.
But, to get at a base for the exhibition of our proofs, we must refer to some facts of geometry belonging to the Hebrew sacred books:
(1). The god-word Elohim, or Alhim, indicated the numerical enunciation of what is called the pi value, or relation of circumference to diameter of a circle, – or the ratio of 31415 to One,—by the placement of the letters of the name upon the bounds of a circle, as has already been stated.
(2). The god-word Jehovah, was merely a variant on the same ratio in another form of value, viz., circumference 355 to 113 diameter.
(3). There was another great god-word, viz., Shaddai, שדּי. The first of these letters had the value of 300, the second of 4, and the third of 10, the sum of which is 314,- which is an abbreviation of the pi value of Alhim, or 314 to One. But a dot will be observed in the bosom of the second letter, this was called the dagesh sign, which denoted that the letter was to be doubled;—therefore, with the doubling of the value of this letter, or D, or 4, we will have for the sum of the letters of the word, 318 in place of 314. And this involves a curious feature. We, in our system, are satisfied to make use of but one form of expression for the numerical ratio of the elements of the circle, viz., its value of circumference to a diameter of One. But those old wise ones took also into the expression of definition the alternative of this, viz., for a circumference of One the diameter will be 318. Thus the word Shaddai was chosen for a god-name, related to that of Alhim and that of Jehovah, because it had the function of setting forth, by this peculiarity of its number values, the correlation of these variant forms of value of the same ratio of pi, viz., 314 to One, and One to318. And right here the writer would call attention to a fact of much interest and import in this connection. In a correspondence, he asked Madame H. P. Blavatsky, the authoress of Isis Unveiled, whether there were any vestiges in the ancient Hindu religious works, either written or in architecture, of the use of this same geo metrical relation. In reply, among other matters of great learning and interest, she says: (*)

“They (the numbers 31415) are found as they are given above, around the chakra (circle) painted on the oldest temples, above the door, in the sign of Vishnu, or inside the six pointed star, thus: —reading the geometrical figures from left to right, and these producing the triangle, 3, the straight line, 1, the square, 4, the straight line, 1, and the five-pointed star, 5, in order, or together the 31415,” which plainly must have had the object of this numerical reading, because they are placed at once on the bounds of the circle which these numbers rightly enunciate as having a diameter of One. Thus the same principle as to the Hebrew god-names is seen to have been in like manner made applicable to the Hindu god Vishnu, the fish god and creator, like the Babylonian Oannes, and, as will be seen, to the fish born Joshua or Jesus. She further says — “This method is very much used in the Trans-Himalayan temples, where the six-pointed star, the sign of Vishnu, contains a circle with various geometrical figures and signs, of which there are many unknown to us.” She says, moreover, that the same numbers are made use of in the formula of 135 and two 7’s, which can be expanded to 13514, which, read on a circle, as determinative of a special value and fact, can be read as 3.1415,-the numerical definition of the Hebrew Alhim circle, as said. To quote her language: – “The one, the three, the five, and the twice seven, is the numerical hierarchy of the Dhyan Chohans, or Dhyan-Buddhas (the builders of the universe, and the first MEN who peopled the earth) as found in the secret books of Dhyan,” etc.
Now, while such is the content, and geometrical intent, of the name Shaddai, we have, in addition, the enunciation of the use of this 318 in a number of most remarkable and significant places in and about the texts of the Old and New Testaments, notably so as to the “318 trained men’’ whom Abraham led forth to the assistance of his brother. As to this instance, it has been already shown that the names Abram and Abraham, are significant of, more than anything else, the numerical values which, in connection with the circle, will show geometrical pi values, on which measures were founded;—under and by virtue of which this personage was properly styled the measure of heaven and earth. This 318 is taken as designating his—trained men—and naturally falls into the category of his measuring qualities, as a variant of the value of pi. But of this we have proof in the determining words, –trained men —for, (1), the training of soldiers indicates evolution of movement, and permutation of places, and, (2), the word men, is אננשים, or 41351, which read on the bound of the circle (the very proper function of Abram’s name itself, as has been shown, as 41224) will give the reading of 31415, which implies the ratio of 31415 for circumference to a diameter of one. Thus the 318 of the name Shaddai, is evidently used in this connection under the same expression of a pi value, to indicate a circumference of one to a diameter of 318. By permutation, the numbers may suffer change of relation in position (as soldiers), so as to become 318, 183, 381,– all of which numbers are significant in measuring use, — for instance:—381 is the number of feet in the half base side length of the Great Pyramid, and indicates a diameter to a circumference of 1200;- and the height of a pyramid of this base side length of 381 feet should be 243 feet, which value is the sum of the values of the letters in the name Abram. By many writers, Abram has been taken as symbolizing the Sun, as his wife Sarai has been taken as symbolizing the Moon. When her name was changed from Sari to Sarah, it was by the use of an h, or 5, in place of the i or 10;- and it has been said that this was done to take away a five (5) from her name to give it to Abram to change his name to Abra(h)am : —which, in fact, lays at the ground of the use of 5 intercalary days to complete the cycles of the year, on the number 360,- for 5 days added to 360 gives 365, the solar year of Abram, while 5 days taken from 360 gives 355, the lunar year of Sarah.* So, also, as to the Gnostic interpretation of the New Testament, this same value was made use of as the designation of Christ the Messiah, with a like accompanying determination of its use as the ratio of circumference to diameter of a circle. By commentators this number is spoken of as “the mysterious use of 318.” In that exceedingly rare work “Platonism Unveiled,” said to have been written by “Souverain,” 1700, A.D., the author treats especially of the allegorizing of the text of the New Testament by the early fathers of the Church, –and as to St. Barnabas, a profound Jewish scholar and Gnostic adept of the school of Alexandria, he says:– “In the 7th chapter he allegorizes strongly upon the circumcision” (a determination of the sign of the circle by the ring of the prepuce): “He finds there a certain cabala, in the number of persons (318) whom Abraham caused to be circumcised; and discovers there the name of Jesus, as also his cross, and what not. This science is pregnant with inventions. It can find J. C. everywhere, in an
*NOTE.- This intercalation of 5 days is thus alluded to in the “Isis and Osiris:”— For the purpose of protecting Rhea from the Sun, Hermes played at dice with the Moon, winning from her “the 70th part of each of her lights,” out of which, his winnings, he composed 5days. These he added to the 360 days to make the 365 days of the solar year.
In this myth the 360 is mentioned, to which the 5 days are to be added;—which five days were taken from the moon’s time. Now, 360 less 5 days leaves 355 days, which was the lunar year; – and the seventieth part of 355 is 5 (with a fraction which was neglected from the count) days: so that the time scale, under this myth, is as follows:
355 +5=360+5=365.
Arithmetic number, 318, and so on. * * In the 5th chapter he adapts to J. C. what was said of the sacrifices of old, and particularly of Isaac (the son of Sarah):—He finds there a figure of the Church, as also of J. C., and concludes thus: “ This calf, this victim is J. C.” ** As to the 318, he says: “For the 8 and the 1 are the ח and י of Jesus’ name (Jah of Jehovah or the Iach of Bacchus), while the 3 is the letter T of his cross (the letter T of the Hebrews was anciently marked by the sign of the cross).” St. Barnabas, as to 318 was setting forth those Hebrew letters which became the Latin monogram of Christ, as IHS;- for the Hebrew letters to correspond are יחש, which read 183, and whose sum is 318.
The mention of the calf was to indicate the moon under the sacrifice of Isaac,- for Isaac’s mother, Sarah, was the moon-goddess, symbolized by the Egyptians under the form of the calf. And Jesus was brought under this symbolization as indicating Him under his office of Messiah, ––for the Hebrew name of Messiah was משוח, the sum of the values of the letters of which is 354, or the days of the female lunar year (in contrast with 355 the male or Pharoah form). Thus every thing determines the circular form, and in Jesus we find as we should the combination of the circular exponent 318, and that other of 354. And let it be constantly kept in mind that Abram was at the head of that system of measures which terminated at Mt. Sinai in the exact value of the lunar year of 354 days, which became the base of the Church of Israel, as it afterward did of the Christian Church.
A further use of this mysterious number 318 is to be found as connected with that somewhat mysterious Council of Nice, which was alleged to have assembled in the year 325; as to which year it is said by Socrates, “that this council was assembled at this time, and it could not be assembled sooner or later” (Du Pin).* So, in the same spirit, the number of bishops attending has always been reported as 318, although the real number (a small matter) has never been certainly given, as likewise curiously enough, it has never
*Note. — St. Paul said Hagar was Mt. Sinai. It was because her name gave the number 235, the number of revolutions of the moon to correlate with 19 tropical years, to fasten and regulate the recurrence of Passover and Easter; and this was the number to be found in Sarah’s name, or 325, — while 523 was the Great Easter cycle. These cycles were indicated under a great circle, and this had a circumference of One to a diameter of 318. These fancy dates and numbers of the Nicene Council evidently had allusion to this mode of time measure, as well as reference back to the 318 of Abraham and the numbers of Sarah’s name.
been known who presided over that council. But one may see at once the Gnostic Cabbalah, protruding itself, as given by St. Barnabas, because the 325 is שרה, or Sarah, the moon-goddess, the wife of Abraham, who sent the 318 trained men, and the mother of Isaac, who is likened with the killed calf, by St. Barnabas, to the Savior.
From all which one may see that the number 318 is a phase of the god-word Shaddai, to indicate a diameter to a circumference of One, in contrast with circumference 314 to a diameter of one. That it was used in connection with Abram as an astronomical and astrological measure;—and by permutation could be used as 318, 183, and 381,–thus attaching these numbers to the measures of the Great Pyramid, a book of astronomy, The Ancient of Days, the forerunner of Christ as the stone of the corner, of which Abram was the type;- and of which Christ was the anti-type in His monogram of IHS. Its geometrical significance is that it indicates a sphere whose circumference is unity.
Let us now turn to the two articles in the Morals of Plutarch, – and in doing so let us extract the substance of that which we may derive from the open text, by gleaning in a backward course from the same text. In the treatise “On the Apparent Face in the Moon’s Orb,” we find: ‘Only,” replied Lucius, laughing, “do not bring an action for impiety against us, just as Cleanthus thought it right that the Greeks, collectively, should impeach Aristagoras, the stoic, for impiety, for overthrowing the altar of earth (i. e., the altar of the Earth), because the fellow attempted to account for visible phenomena by supposing that the sky remains fixed, and that the Earth rolls round down an oblique circle (the Zodiac), turning at the same time upon its own axis.’”
And, again, in the treatise on “The Cessation of the Oracles,” a long discussion arises on the world (the Earth) and its composition, and of the forces acting on the materials of its composition,- and, taking notice of the comments in the reverse order in which they are given, we find mentioned last, the idea of the positions naturally to be assumed by various bodies, as earth, air, fire and water, acted on by the law of gravity, in connection with the effect of centripetal and centrifugal forces, by the rotation of the Earth on its axis. The discussion is taken up with regard to the number of worlds in one world. One has it that there are five, and so on, —but as the discussion proceeds, it is found that as to the expression, “5 worlds,” the explanation is finally given that this term is made use of to indicate the substances going to make the one world (or the Earth), with technical divisions;–as: “Also the Egyptian fable that Rhea brought forth five gods, thus hinting at the creation of the five worlds out of one matter (or one world out of five matters); and in the universe (oneness) the Earth’s circumference has five zones, and the sky is divided into five cycles—two arctic, two tropic, and the equinoctial in the middle; five also have been made the revolutions of the planets, for the Sun, Mercury, and Jupiter, keep in the same course.” The discussion proceeds as follows:—“Demetrius taking me up replied: ‘What plausible argument can be found in matters of the sort, when not even Plato would say any thing reasonable or probable when he commenced the subject?’ (A hint at the same mode in the present discussion): Then Heracleon:- ‘But again, we have you grammarians referring your notions to Homer, as though he divided the Universe into Five Worlds, viz., Heaven, Water, Air, Earth, Olympus: of which, two he leaves in common; Earth, belonging to all that is below; Olympus (atmosphere) to all that is above; and the three in the middle are assigned unto the three gods. In this way, then, Plato appears to connect the first and most beautiful forms and patterns of bodies with the divisions of the universe, and calls them Five Worlds, viz., that of earth, that of water, that of air, that of fire, and last, that which envelopes them all—namely, that of the 12 sided figure which is widely diffused and versatile” (and so on, by which reference is had to the substances of the Earth in connection with the 12 hours, or divisions of the day, with their counterparts in the 12 divisions of the night, on the 12 signs of the Zodiac, — another separation of the world, or Earth, into two phases of light and dark). “Then Demetrius: “Why do we meddle with Homer in the present case? We have had enough of fables. But Plato is very far from calling the five varieties of the universe Five Worlds—in which he is at war with those that suppose an infinity of Worlds:—in fact he says thus much— that he is of opinion this world (the Earth) is One ” (that is, it is the one Earth, composed of its various substances of earth, air, fire, water, and envelope (5)). “For, as Aristotle says:—“In the case of bodies, where each one has its own place (as under the law of gravitation), it is a necessary consequence that the Earth tends from all parts toward the centre, and the Water in the same way, because, by its weight, it sinks under the lighter particles.” If, then, there be several worlds, it will come to pass that the Earth will be placed frequently above the Fire and the Air, and as frequently below them; and the Water and Air will be similarly treated ; in some positions they will be in their natural places, in others unnatural, which supposition being impossible (that is, all are under the operation of the force of gravity, and the variety of conditions of the above and below, of night and day, etc., are due to the circular and oblique motion of the mass) there must be neither two (above and below) nor several (the Five, viz., the various materials of the One) worlds, but this Single One, composed out of all existences, and fitted according to Nature, as is best suited to the varieties of bodies (earth, air, fire, and water, and their envelope) going to its composition.”
Thus, here, in collecting fragments of the discussion, is a statement couched in terms so vague as to completely mystify the casual reader and hearer, but withal, through all incoherencies, pointing (to those as to whom Cleombrotus remarks in another place — “There is no one present of such as be profane, uninitiated, and holding opinions about the gods, viz., the Earth, Moon, and Sun, and their elements, uncongenial with your own) to the heliocentric condition of the solar system, and to the rotation on its axis of the Earth, as a sphere.
And this being so, there is to be found dovetailed into the discussion a certain element of clear explanation and plain illustration of this fact, —more deeply concealed, yet perfectly recognizable to the initiated, as a specific statement to correct and solve all apparent or seeming vagueness;–and it is set forth in this wise:—
Working into the text of the discussion, Cleombrotus introduces the name of a wise man, on the Red Sea, and connects him with the Jews, as the Solymi, a divine man, speaking wisdom, and as an oracle. His teachings are brought in to supplement the discourse. “And when Cleombrotus had done speaking, his story appeared to all a strange one. But on Heracleon asking whereabouts in Plato these things are to be found, and in what way he had afforded a foundation for the argument, Cleombrotus replied:– ‘You do well to remind me; for Plato from the first acknowledged the plurality of worlds, but with respect to their precise number he remained in doubt; and though as far as five he conceded the probability, to humor such as supposed one world for each element he confined himself to a single one.’ * * But, said I, did the stranger decide about the plurality of worlds in the same way as does Plato, at what time you were in his company, or did you fail to put the question to him?”
“I was not likely,” replied Cleombrotus, “not to be an inquisitive and glad hearer of his opinion upon this subject, above all others, when he gave me the occasion, and showed himself as well disposed. He told me in fact that there was neither an infinite number of worlds, nor a single one, nor yet five, but
One Hundred and Eighty-Three,
arranged in the form of a triangle, each side of which contains sixty (60) worlds. Of the remaining three (3), one is placed at each angle; and those in a line, touching each other, revolving gently as in a dance. The area within the triangle is the common hearth of them all, and is named the Plain of Truth, in which the reason, the form, and the pattern of all things that have been, and that shall be, are stored up, not to be disturbed; and as eternity dwells around them, from thence Time, like a stream from a fountain, flows down upon the worlds. * * The best of our initiatory rites here below are the dreamy shadows of that spectacle, and of that rite,” etc.

And this is the key to the whole matter under discussion, for 60 draw the triangle and place the numbers as directed, and we at once see the object in the permutation of the numbers 183 to318, which is diameter to a circumference of One; so that while there is a oneness as to the Earth, to express it as a form by a geometrical shape, and by numbers to enunciate that shape, the number 318 must be made use of to indicate the diameter of a sphere whose circumference and containment is this One or oneness.
By placing “One at each corner,” and “60 on each side ’’ of the triangle, one may see that we can now read the broken parts of the 183, as arranged, as 106, — 106, -106, thus repeated three times,—and 106+106+106=318, the “trained men” of Abraham, the “Measure of Heaven and Earth.” The solution is that the “Oneness of the Earth is a Sphere, whose diameter to that oneness is318;- and this permutation is derived from 183, the reverse of 381, the Abram half base side of the Great Pyramid, as already stated; which is diameter to the 12(00) sided figure, and involves the Egyptian cubit measures, by which in turn Time and Space, and the sizes, and distances, and times of the Heavenly Bodies were calculated and monumented in that same Great Pyramid of Egypt; from whence Plato, indirectly, became possessed of his learning, as did Pythagoras and others.
But, had the same not been carefully treasured and registered in the Hebrew sacred books it would have been lost to us.
In this manner the Greek mystagogues set forth a learning to be found in the Hebrew sacred books, and monumented in the Great Pyramid. By this One and Five, they treat of the five qualities of the One in earth, air, fire, water, and the envelope, as also of the divisions of the same One by the two arctic, the two tropical, and the equatorial, zones. Thence they pass over to the enunciation of Shape, viz., that of the Circle and the Sphere, whose Oneness of circumference and containment is to be comprehended by means of the geometrical display of a circle, with a circumference of One and a diameter of 318. The numerical enunciations are not mixed, but properly applicable, agreeably to each especial feature which they are made use of to explain and illustrate, to initiates.*
*Note — One mode of permutation used in the mysteries was the shape or figure called Tarot, in which word the t is repeated. The word consists of three letters, T and R and O, or the Hebrew letters Tav and Rash and Vav. These indicate their corresponding numbers, 4 and 2 and 6, or, in order, 426. This is 213 multiplied by two, and 213 is the Hebrew hieroglyphic of a head with its word Rash. The number is a circumference value, with a diameter of 113 (man) multiplied by 6 from its pi ratio of 113 to 355, or the man even Jehovah ratio or measure of the Holy Books. The tri angle indicates the number 3, and this number was the base of all measures. Values of three numbers could be placed on this triangle as a Taro, or Tarot, to read them by per mutation:—as:—the numbers of Sarah’s name 325, to read variously, as does 183, to read as 381, or 318. So, also, the five pointed star was a Taro.
It is interesting to mention the following in this connection. It has already been noticed that the number 108 (or 1080) is of great Cabbalistic import, and of measuring use. The descending passage of the Great Pyramid, with its Abraham measure, was diameter to a circumference of 1080,—and 1080 was the sum of the great circles of, 355+360+365=1080;- and it can be seen above how these circles are worked into the text. Now the writer found that the beads on rosaries referred by their numbers to this same basis of mystic numbers. On inquiry, he was informed by Madame Blavatsky that the Tibetan rosary has 108 beads, which brings the Hindu Tarot into the line of the same system of measures. But more than this:—In Isis Unveiled, (Vol. II, page 617) treating of the books of magic, it is said: “One may learn by heart every line of the 108 volumes of Kadjur, and still make but a poor practical magician. The Kadjur was the Buddish great canon, containing 1083 works in several hundred volumes, many of which treat of magic.” Here in the mention of the numbers, which would be passed over as unimportant, is the key of the magic mystery itself, and shows a Hindu familiar secret use of the identically same system with the Hebrews and Grecians and Egyptians,—for here we have the same key numbers 108 connected with 183 the permutations being implied. The famous numbers 432, used every where among the ancients, belong to the triangle Taro for permutation, and belonged to this same system.