CABBALAH IX. Ralston Skinner

CABBALAH IX.
The Mysteries:
— “Shadowy, — to those who dwell commonly in them,
mere possibilities;
– But to those who enter rightly into them they seem
the only realities.” [WILLIAM BLAKE.
Excerpts from The History of the Jewish Tradition (Cabbalah), by Molitor:—
“There has been through all time a unanimously received teaching among all Church Fathers in Israel that Moses did receive upon Mt. Sinai a special exposition as to the inner-hidden sense of the Law, and that to him the old primordial tradition as to the work of creation was in fuller measure unfolded. * *
“The Sepher Thora (books of Moses), it is true, was a public book, but in every respect, nevertheless, it was a sealed book, which the unskilled, man, unless by aid of traditional direction, could neither read, much less interpret, for himself. * * *
— “The Holy Scriptures, as the Great Mysterium of the revelation of God, who holds all in all, is an hieroglyph of never ending hieroglyphics, an eternal spring of mysteries, never exhaustible, but ever newly and infinitely welling forth ;-for they contain the epitome of the Universe in its essential being, as evolving, like the coagulation of thought, in measure, number, and mass.” * *
It was because of this mysticism, that the Psalmist exclaims:—“Open thou mine eyes that I may behold wondrous things out of thy law; ” and again,- “I babble (to praise thee) with my mouth, –Teach me thy numbers (measures, that I may know thy work); ’’ and again, later on, He spake to them in parables. * *
“In the old time world, when man stood in relations at once simple and according with nature, the natural proportion, or ratio, of writing to the oral word, of theory to praxis, was far more accurately observed. There was nothing written with intent to exhaustively, in its entire compass, dissect (into analysis) any subject of knowledge, in its depth and manifoldidness; but the setting to writing had for its object only the presentation to the mind of the most important ground data of a subject. The writings of the ancients were, therefore, short and simple (as in the Thora), but of deep important containment. They embraced in themselves only the essence, only the land marks of science, and were, therefore, incomprehensible to any one, who without a teacher, might desire to start on the way of study (as for instance, into the hidden natural science of the Holy Books), being his own guide. In ancient times all knowledge was knotted up with the life,-there was no barely abstract theoretical knowledge; knowledge was a skill, and a practical exercise, the school a living-practical, physical-moral, scientifical educational institution, which took in embracement and attention not alone the isolated intellectual faculties, but the entire individual humanity, and educated the character at the same time that it taught knowledge or art. Therefore teacher and scholars stood toward each other in the innermost moral relation, as father and sons, as master and servants. Long time had the pupil to serve apprenticeship in inferior concerns in order to subdue the raw, unbridled, natural man, and thereby acquire a true sublime earnestness, that profoundness and pure inner love for his subject, without which a true thrift is never possible. In such manner, then, the instructed advanced step by step to the position of an assistant, where he now attained to a freer field of action, until he acquired the qualification of a master, and thereby received the license to teach other scholars. The innermost characteristical essence of any science, the true spirit and life of all, lay in the Living Word, and in the practical instruction which, as an oral tradition, passed over from teacher to scholar, and thus, in this manner was, as a fund and secret treasure, further distributed. Still, not every scholar received every thing,- but barely that which his capacity evinced itself to be able to grasp, and his worthiness to deserve. Persevering zeal only, therefore, and enduring diligence, on the part of the scholar, could move the teacher to complete his initiation into the innermost. The oral traditionelle of every knowledge and art, this peculiar inner-intellectual spirit of the whole, became, in such manner, faithfully preserved among the associates, and remained to any and every uninitiate unattainable, and locked up. Every science and art (seriatim, as each was located like a mosaic in the Thora) had, as a consequence, its own secret discipline, its own art speech, to the profane vulgar utterly incomprehensible, which was, nevertheless, so deeply natural that the inner-spirit of a subject matter only wholly disclosed itself to that one, who devoted himself to it with a full undivided love;—and so, as it is in a certain measure a positive profanation of the inward spirit to expose to open view the innermost depth to a prurient curiosity, therefore the profound olden time drew a veil of secrecy over every deep thing, and permitted the passage thereto only to those who were found worthy of initiation. * *
“The old Eastern mode of expression by pictures (by symbolism, pictures, and figurative expressions within the open text) presents itself to our Occidental habit of thought, educated through reflection, frequently as very strange, and not seldom even, after a fashion highly offensive;—therefore, it requires a disposition of impartiality to enable us rightly to appreciate and receive its foreign methods of conception,-and one has first to be well intentioned, and to withhold judgment until he has grasped the whole idea with the way of its presentment, and made himself more familiar with, and reconciled to the peculiarities of the deeper orientalisms.”
To continue research in the Hebrew text of the Mosaic books for our alleged system of measures:–Under the system of what is called pi, we have been able to classify the god-names with our reasons therefor. Under the expression, And God said Let there be Light, we have found the coordination of the abstract enunciation of pi of the schools, in the use of the name Alhim to show the ratio of 31415 to 1 (as technically called, the constant co-efficient), with the variant on the same of 20612 to6561;—and in the use of this last have discovered by practicalizing the numbers of this ratio as British inches, the ancient cubit measure, and in 65618×16/9=11664 divided by 1000, the ancient Roman foot of 11.664 British inches. So, also, we have traced the mention and use of the cubit measures continuously throughout the Mosaic books. Now, running along in connection with this cubit measure, derived from the pi ratio of 6561 to 20612, is another modulus, viz., of 113 to 355, derived from the same pi ratio, which, because of the passage in which it seems first to be mentioned as a measure, has been named “The Man even Jehovah Measure.” There is this strange fact about the matter, viz.:-That, whereas, the ratio of 6561 to 20612 was made use of in connection with a practical standard unit measure, as the inch, that of 113 to 355 seems to have been preferably restricted in its application of measure more to spaces or cycles of time, as connected rather with the idea of generation than to dimensions of bodies or space,—though a practical measure may have belonged to the same, somehow, as “the measure of a man,” or by some such name.
This ratio of 113 to 355 is not in fact the same with that of 6561 to 20612, but is a true modification thereof.*
This ratio of 113 to 355 is founded on the use of the characterizing values of the Hebrew word man, or Ish, or
איש
3 1 1
or the number value 113.
The word first used in Genesis, as translated “man,” was אדם, or ADM, our Adam, — and while its use, where made, was for a specific number purpose (to express the value 144 or the square of 12), yet it appears to have had, in its related sense, more an application to the earth, than to human sexes,—that is, — its use seems rather to have been cosmic. For, taking this word as the male signification, its feminine form is אדמה Adamah, or the Earth; — and it seems to bear the same general relation to the more generic term for man that the abstract term Alhim, or God, was made to bear to the more specific name of Jehovah.
The word איש, or Ish, for man, was made to be surrounded, through reflection from the Divine light, with a halo of glory, for it is said that “Jehovah, or the glory of the Lord, descended in fire, and man became.” The word for fire was אש. The signature for the Great Name was its initial letter, or jod. Let this letter descend into the word fire, and it now becomes איש, or Ish, or man. That the word was intended to be par-excellence, a generic term, is to be proven from the fact that on the production of The Woman out of
*|NOTE.
Take 20612/ 12 = standard ½ base side of the Great Pyramid in feet, or…….. ….. 381,7037037037 +
Then,
(1). 381,7037037037 +/121,5 = 314159426916+
The Parker value of pi.
But
(2). From………….. 381,7037037037 +
Deduct 81х30/812 х113=…..1638806948+
Remainder = ………………………………… 381,703539823Oo88 +
And,
(3). This divided by 121,5, or 381,703539823+/121,5 = 355/113= 3. I415929+
Or the Metius value of pi.

the man, the word Adam, the name given to the being for whom and through whom the Garden of Eden was made, was dropped, and this word Ish was then for the first time in the text adopted and substituted, for it is said:—“She shall be called Isha, woman, because she was taken out of Ish, man (not Adam).” Man,—this Ish,- in his form and being, and in his separated parts to make the sexes, was said to be the manifestation or the outward or real material expression of the Divine Thought or Purpose, and hence was the Universe in epitome. As such, his various parts or members were numbered, and by Cabbalah the genital region of the architypal or cosmic man, bore the number 9, and was named Y’sod Oulom, יסוד עלום,—that is : —The Mystery of Creation, or Continuing Life,- the Mystery of Marriage, or, as included in the meaning of the words, the Mystery of dividing or separating.— Now, the sum of the values of the letters of these words is 10+60+6+4+70+3O+6+40=226,- and through this value there is to be exhibited the explanation of the mystery of the words themselves. And this is to be had from the instruction found under one of the expressed significations, viz., the Mystery of separation and re-uniting, for:—divide this number 226 as if it were the covers of a book turning on a hinge of junction, and we have
113 — 311.
Of these numbers, the first reads man, or איש, while the second is the reverse of the first, and contains the sum of the values of the letters of the word, The Woman, or האשה, or 5+1+300+5=311. – And this serves to explain the solution of the mystery proposed, in terms however of the especial numerical value 113, or man,—and, indeed, as in most such cases the explanation coming later on, points back to the very mode and manner of use of measures by which the Divine mystagogue produced The Woman out of the man as this very number 113, in the Garden of Eden; —it being, after all, nothing but a mathematical process for computing by geometrical forms.
And these very matters are treated of in the book “Al Chazari”, wherein the rabbi, as to the names, says: “Das geht hervor aus der Ableitung des Wortes Adam von Adamah, Ishah von Ish, Kain von Kânithi,” etc., wherein the derivation of the proper name Kain, from the verb Kânithi, “I have measured,” must not be omitted, as it has immediate bearing on the subject. As to the mode of characterizing the woman as the reverse of the man, he says: – “Das Buch erinnert daran und sagt, das der Unterschied in der Bildung des Weibes von der desz Mannes derselbe sei wie zwischen sichtbaren und verbogenen Organen. In der Anatomie wird ja auch erklärt, dasz die weiblichen Geschlechtstheile denen des Mannes gleich, nur mach innen gekehrt und umgewendet seien.” —and making use of the same letters of a same word to illustrate his meaning, he goes on: — “d. h. die Buchstaben bleiben immer dieselben, nur wurden sie vor und rickwärts gestellt, wie in der Sphӓre Auf – und Nieder-gange in der That dieselben bleiben und nur nach un Serem Augenschein bald vor, — bald rickwärts zu gehen scheinen; ” in short, the changes of the numbers of a word under the law of T’hmura, or permutation.
As is usual, in the exceedingly subtle use of chosen numbers, various uses not only serve to confirm the intended especial application, but also to indicate other and interrelated connections, as:– The addition of the digits 226 gives us the number 10, the chosen symbolical picture of male-female, which is the letter jod and Hauva, or Eva. The picture of the number 10 also indicates the Coptic or Egyptian ank, I, or being, the Hebrew anochi, or I, the Greek anthropos, man, and the Egyptian Anuke, or Venus, or Isis, — all carrying the same idea of the Mysteries of Creation. So, also, if these digits be multiplied together, the product is 24, and whose diameter as a circle is 763943+, the numerical base in feet (763) of the Great Pyramid, the half of which is 381, and 381. +feet, less its 1/10th, is 343.7745+ feet, or 200 cubits, the Abraham length of the Descending Passage Way in the Great Pyramid, and diameter to a circumference of 1080, whose time measuring uses have been herein before explained.
The chief object of the diagram of the Garden of Eden, was to exhibit a base for a system of measures, a multum in parvo, beginning with the formation of this garden out of Adam (144) and then through the use of the numbers of the name Ish, or man, to obtain significant parts of the two ratios, viz., 5153 to 6561 and 113 to655 by the same showing as connected branches of the same system. But such a showing must be assisted to be brought out to sensible appreciation, by going on further in the text; for there was a determined effort to make effectual concealment of the real teaching, while at the same time, the same was clearly enough set forth by collecting here and there guiding clews to its reading, — and these are scattered along through the book, the stories presenting no reasonable revelation of the real design at once, or, as with Plato, in “the beginning of the discourse.” The best starting point for obtaining the clew seems to be in Gens. IV, I, in the sentence:-And Adam knew Eve, his wife; and she conceived and bare Kain, and said, I have gotten a man from the Lord.” The translation is notoriously wrong, for on all sides it is admitted that the text reads, “I have gotten a man, even Jehovah”—or “who is Jehovah,” and this fact has caused great trouble with commentators. But, by referring the words of the text to their more literal significations, the closer and intended accurate sense can be had. As to these : — “Wordsworth, in a note on this sentence, says, “Kain, from Kânithi, I have gotten, meaning possession,’” and the rabbi, in Al Chazari, as quoted above, also says, “Kain von Kânithi,” while Fuerst brings a correlative derivation from Chanah, to pierce or divide.— Now the word קנה kanah, means primarily to measure, and the substantive means a measure. The words of the sentence are, Kânithi aish (Ish)eth Jehovah,” or, “I have measured a man (Ish) even Jehovah,” and the full reading is, “And she produced Kain, a measure, and said I have measured a man (Ish) even Jehovah.” The measure she produced was the man, Ish, whose characterizing numbers are I13, and some connection must be shown between this number and those of the name Jehovah, יהוה, or 565 and 10, to confirm the use of the word “even,” as showing relation of values. The running characterizing numbers of this name are 56510, of which 565 compose one word, Houvah or Eve, and the Io compose another word, viz., the letter jod. Now, if we multiply 113 by 5, we will have 565, or the one part of the word, and this, in fact, is the expression of the whole value, for 565 is the same in value as the expression 56.5×10, which gives the full name יהוה, only it shows the birth of the male element as evolving from the female. Hence, the likeness and relation, wherein really it is averred that the god name was a derivative from Ish, or man, in place of the reverse being the case. And, indeed, this matter is helped as to the word Kain, קין by the Cabbalistic law called millooi, or full, which takes the full value of the word name of each letter of a word. — And this being done in the case of the word Kain, we have the numbers 213, which belongs to the ratio of 1 13 to 355. This number 213 is the word râsh, and is the first word in Genesis, where it is to be read “In râsh (or the head, or beginning) developed the heavens and the earth;”—and converting the word into its measuring number, or 213, we have the use of a circle of a diameter 113 multiplied by 6, which only goes to show the connected relation in the verse as to the production of Kain with the words used by his mother in explanation.
Here, then, is the significant number 113, which is known to belong to the closest approximate to an integral value of pi, ever found, and called the Metius ratio, claimed to have been discovered in the 16th century, which is this, viz., 113 for diameter to 355 for circumference (355×6 being equal to 213, as above). And that this was intended in this passage, while care had to be taken not to expose the complete ratio, at once, is fully to be proven from many places, and in many ways of tradition, as must to a sufficient extent be shown to support what has been said. It is true, this knowledge has, down even to to-day, been preserved in occult traditions and modes, which sufficiently proves the great value attributed to the system made use of in the sacred texts. We will give examples:
(1). There is in Prussia an order, one Degree of which is called Noahites. The Emperor is the supreme chief. Its salient feature is that no other light than that of the moon can be used in the Lodge, and that the beginning of the Degree year takes place on the day of full moon in the month of March. This Degree is founded on a tradition as to a rebellion against the Lord of Heaven, in which was attempted to be builded the Tower of Babel on the plains of Shinar. It is said that the chief conspirator under whom the work was done was Peleg, and that upon the confusion of tongues this Peleg fled away into the wilderness, to what is now called Germany, and died there. Long after, and in a year especially given, and of which take particular note, viz., in the year 553, in quarrying for salt, the tomb of Peleg was found, with inscriptions of the substance of the tradition; – hence the Degree. (Oliver’s Landmarks of Freemasonry.) Now upon reference to Gen. 10, 25, we find , mention of Peleg, in this wise: – “because in his days the earth was divided or measured.” And this reference, with the date given, connected with what has been set forth, at once tells us the burden and object of the tradition. The word or name is פלג, Peleg, and the sum of the values of the letters of the word is 80+30+3=113, or our man measure. The date given for the discovery of his tomb is 553, which is simply 355 read in the reverse. Now 355 are the days in the lunar year, and the circle of 355 has a diameter of 113; — and this not only establishes mention of the ratio, but also why the light of the moon has so much to do with the tradition and the degree.
(2). The narrative of the Dove and the Raven of the Flood is simply to show in the use of 355 (by means of the mention of the Dove five times) by diagram the division of the lunar year circle of 355 (days) into 12 months, by the crossing of 6 diameter lines of 113 each, shown by the use of the expression “and-the-raven.” This interpretation has been handed down into modern and Christian times by tradition, and is to be found, for one instance, in this wise:—In Black’s Picturesque Tourist of Scotland, on page 306–7, one will find :—“Iona celebrated as an early seat of Christianity is about nine miles to the south of Staffa, on the west coast of Scotland. * * Iona is nearly three miles in length and one in breadth. * * The origin of the celebrity of this island is to be traced in its having become, about the year 565, the residence of Columba, an Irish Christian preacher. Now, the Dove of the Noah story had the Hebrew name “Iona,” or Ionah, or the same with this island, and the office of the use of the word Dove in this narration, as will be shown, was to indicate the value of 355 for circumference of the circle of the lunar year of 355 days to be divided by 6 diameter lines of 113 each, or together, 678, this last number being the value of the expression “and-the raven,” in the Flood story. In the tradition, the date 565, is our “man even Jehovah” measure of 113×5=565, while, as seen, the other number is monumented and made to point to the Biblical tradition, by means of the name of the Island, viz., Iona, the Latin name of the preacher Columba or St. Columbus (with a monastery of the same name), which means a dove, -it, itself, having evidently been derived from the Biblical myth. As to the lunar year, that of 355 days was that of the Romans, also, up to the time when its use was abolished by Julius Caesar (Prideaux).
(3). The beads of the rosary of the nuns of Lourdes are grouped so as to give the numbers 565,-while those of that of St. Dominic give the number 5135, or The Woman of the Garden of Eden. The beads on the rosary of the Lamas of Thibet are 108 in number or a number involving part of the same system of measures. The source of this system being once found the marks and traces of its mystical use are to be had in abundance. But having found mention of the measure, and assuming its connection with the circle of 355, we find the entire ratio of 113to 355, related to that of 5153 to 6561, in the description of the production of The Woman, Ishah, from the man, Ish, in the garden, or rather as a form and use of the same garden, the whole being a problem worked out under cover of the use of the names, as follows:
(4). The shape of the base of the garden is given in Revelations where it is described as a square of 144000 furlongs to the side, the characterizing value being as seen 144, or the word Adam, or אדם or 144, out of which name as a number the garden was constructed. Revelations tells us, moreover, that this city, of Paradise restored, was cubical in shape, because its height was equal to the length and breadth thereof. Now Adam changes his name, for the production of the woman, to the word Ish, man, which, as said, exhibits the number value 113, — and this, therefore, is the changed value form of this garden for this purpose. Take the square area of this garden as 113, or as a square man, the substitute for Adam, then the side of the square will be √(118 ), the square root of 113, or 10+. More exactly it will be 1063+, or, if one has use for the continued decimal, he may extend the expression to 10630+, and these uses were what was intended,—for the half of 1063, or 531, gives the word Ishah, woman, while the half of 10630 gives 5315, or the word H’ Ishah, or The Woman. The direction of the description was that the new being was to be taken out of his midst, or middle, which signifies division, — and the direction being followed, we have this diagram, viz.:

— A square of 1063 and (or) 10630 to the side, which, divided in the midst, as shown, gives for the division of these numbers the very end or purpose had in intention (in the number 135, which is the word Ishah, woman, and the number 5135, which is the word H’Ishah, or The Woman) by the divine mystagogues, for either half division line exhibits the word
האשה
5 3 I 5
or literally The Woman, H’Ishah, thus derived out of Ish;—thus justifying the statement made at the close of the work, viz., “She shall be called woman, because she was taken out of man.” And in this way and this way only was the derivation and construction not only true, but was the only one ever intended.
It is true that this not only seems trifling and childish, but, as dealing with matters held as sacred, in the common or popular sense, “highly offensive” as Molitor says. But, still, one can see that the very childish simplicity of the mode of enunciation selected, would make the most perfect concealment of the real use intended, and, therefore, would answer admirably for the thick veil intended by the orientalism. And, after all, it is questionable whether the real intended use, when once understood, can give to common sense and credulity so startling a shock as the anatomical preposterousness of the plain story of the text.
As said, the decimal expression is carried far enough to obtain certain numbers to give a name and a value. The numbers of the word woman, or 135, give the sum of 9, which is the root of 6561, while the expression the woman, or 5135, carries in it the numbers which otherwise ordered give the expression 5153, which is the area of a circle inscribed in a square of 6561, the origin, as said, of the system of cubit measures. But if we confine ourselves to the use of the number 135, or simply Ishah, or woman, on the division lines of the square, then we can derive the further description as given in the text. For this purpose cut off the article h, the, or the extraordinary 5, in the center of the figure, as follows, and considering this central space the vertebra, then the extended lines, one on either side, bearing the numbers 135, may each be considered as a rib, with this number attached, which is the word Ishah, woman, thus fulfilling the further description; with, however, this further qualification,- either rib, on either side, exhibits the same result, or word number, one only being needed for the name.

Now bend these straight lines into the curvature of the ribs, and the following circle will be formed, with the numbers placed as given

This being done, the object of the proceeding becomes at once disclosed to the mind through the picture. For look at it, and one will at once see for himself that the numbers have become so cunningly and perfectly arranged by the described process that they at once read
113–355,
which is the measuring ratio, worked out by the mystical mode, and the same which gives rise to the expression of Eve, viz.,-“I have measured a man even Jehovah.”
Thus through this description, the two numerical ratios on which the measuring system of the Holy Books were based, are given as connected together, and produced together as twins from one stock, which was the real object and intention of the use of the cunning and witty parable.
Admit that the whole is foolishness, a play for children, –lacking in the straight-forward bluntness of western scholars, never the less in its childish cunning, it has served to stultify and bamboozle the common-sense of ages of humanity, credulous of the whole narrative, monstrosities and all, as the certain and assured word of God, -beyond question true in its narrative statement, in spite of the ridiculous nonsense of the alleged process and production as set forth in the open text. When Christian commentators meet with apparently absurd statements, which are in fact the oriental method of cloaking statements of real worth and wisdom, they do not hesitate to speak of the Talmud as full of trash and worthless on this account, but a statement equally absurd, if met with in the Scripture must be received most solemly and reverentially as true in every respect, merely because of the place in which it is found.
(5). The Flood narrative was founded on a statement of time, viz., 6oo years, during which the course of the seasons had gone into confusion by reason of lack of bissextile intercalation of one day in four years of 365 days, each. The correction of this con fusion consisted in supplying the mode of bissextile intercalation, the time necessary being 150 days, or one day in every four years, by which seed time and harvest, summer and winter, and soon, should come again to their proper places on the circle of the zodiac. This being one of the offices of the myth of Ararat, it would be natural to find problems of time measure in and about the general recital, and such was the fact, as to that sequent of the story in which the two birds, the Dove and the Raven, are made use of; for they: are the instruments or art-words adopted, at the end of the Flood, which lasted just this 150 days, to regulate the cosmic clock. The value of the letters of the word Dove is 71, and the bird is mentioned just five times, so that 71×5=355, one part of our measuring number, which was the number of days in the lunar year. Now, if it was the object of the mystagogue to make use of this bird as a mode of his art speech, to veil underneath it a calculation of a time cycle, on the circle of the lunar year, say, one would expect to find a correlative use of the number measure of its diameter, fitting to the proposed scheme of measure under the same veil—and agreeably to this idea, on search, another bird is found in the connection of the narrative, under a peculiar phrase in the text, viz., the sentence “and-the-Raven,” thus connected by hyphens, to form one single word, as
אתהערב
The sum of the values of the letters of the word is 2+200+70+5+ 400+1=678. Being acquainted with the measuring ratio of 1 13 to 355, and finding the factor of the last in the number 71 of the dove used five times, one naturally examines this number 678, to see if it has any symmetrical use as related to this measuring ratio, and, by trial, he finds that 678 is just 113, the other part of this ratio, multiplied by 6, for 113×6=678; which at once is a crucial test, at least of a symmetrical use of the values of the expressions of these birds, as having relation to this measuring ratio. If now we make the diagram of a circle of 355, say days, and divide it by diameter lines into 12 equal parts, say months, we will find that this has been done by use of 6 diameter lines of a length, each, of 113, or, in the aggregate, 113×6=678, or the value of our expression, “and-the-Raven,” whereby we have accomplished the showing of the lunar year of 355 days, divided into 12months, or divisions, by our measuring ratio.
(6). Passing now over considerable space, let us take up another myth, under another form of phraseology, or art speech. Great trouble has been experienced by commentators as to the number of men, capable of bearing arms, who composed the Exodus, the number stated being 603550, which has been calculated to represent over three millions of people, to travel through the wilderness. The difficulties of reconciling physical facts with this great multitude of pilgrims, have taxed the ingenuity of the most skilled commentators, and volumes have been written on the subject. Efforts have been made to reduce the number stated to more convenient pro portions for a credible story, but in vain, for great care has been taken to weave this same number so in this text, that it cannot be changed. But, as we examine the narrative, we find that it assumes differing phases as to the use of the number, such that, on analysis, we can get a clew to the object of the use. Moses is told to go to the children of Israel and of such as were of a willing heart to procure a free-will offering in money to build a residence for Jehovah to dwell in the midst of his people. He returned an offering of 603550 bekahs, so that the number of men is now changed into a money value. In construction 100 talents of this sum were de voted to making the sockets of the pillars, and 100 talents were 600000 bekahs, which left remaining 3550 bekahs, in which sum we see we have recovered the 355 of our measuring ratio. The record then proceeds: – of the 1775 shekels left over were made the joinings of the pillars of the house of the Lord.” There were two bekahs to a shekel, and 3550 divided by 2 equals 1775. The object is at once apparent, for take the ratio of 113 diameter to 355 as a circumference of a circle, — multiply this by five, and we have 565 for diameter to 1775 as circumference. Draw a circle of this value and its diameter line, place on this diameter this value of 565 under its equal value in the expression 56.5×10, then place the Hebrew letters to the numbers, and we have the word or name
יהוה
5 6 5 10
or that of Jehovah Himself, as the enunciation of the diameter of the circumference of the very dwelling he is causing to be made for Himself to dwell in. In this way the working out of the myth affords its own explanation, and proof of intention. To close:–
In addition to the above, it may be stated that the numbers of this ratio are varied by use of other names than that of man, and that of Jehovah. For instance,—the word Dove is יונה, which gives the running characterizing numbers 55610. One myth, that of a man being swallowed by a fish, is made use of for the purpose of changing the running order of the numbers 55610 to 56510 to get the man or Jehovah number values.* So, also, the
*In the New Testament this myth is found to be repeated in Matthew 17, 24, in the matter of rendering tribute unto Caesar, as to which, see Matthew 22,- in this wise:—“And when they were come to Capernaum, they that received tribute came to Peter (the fish-man), and said, Doth not your master
sum of the values of the letters of the word Dove is 71, five times, which (as taught in one of the myths) is 355, the circumference value of the measure. The proper name Pharoah, פרעה gave, also, this value of 355 as the sum of the values of its letters; and this is the value which gives the significant mystical importance to that name as connected with the Biblical myth. So, also, the Fish is a picture word symbol, for the same ratio, in one of its forms, for:—the word for fish is נון, Nun, whose values run 565, or 113×5=565, it being the multiple of the diameter 113, while the Dove, as 71, if multiplied by five, gives us 355, or the circumference of this diameter; —hence, the related connections of the fish and the Dove, with the man, with Jehovah, and with Pharoah, throughout the Sacred Text and elsewhere, as symbols of the same modulus of measure. Joshua was called Joshua Ben Nun, or Son of a Fish, and this was rendered by the Septuaginta as “Jesus the son of a Fish”; and the fish symbol, with that of the dove, was carried forward as the foundation of the enunciation of the like system and like symbolism of the New Testament, which was founded in the Fish-Man as Jehovah.
pay tribute? He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? —of their own children, or of strangers? Peter saith unto him,-Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money (with the head of Cesar on it): take that and give unto them for thee and me.” The true intention of this recital takes away the childishness of this incredible story. The man Caesar, as an earthly monarch, was the representative below of the Jehovah above, and the story gave the name (Jehovah).
The writer had intended to at once follow up the instances of the use of the ratio 113 to 355, with its application in and about Mount Sinai, to the exhibition of the exact value of the lunar year, but, on reflection, it was thought better to make some intermediate comment, to prepare away to a more intelligent grasp of the showing.
There is one constant type of shape, made use of, to show measuring constructions on, throughout the whole Biblical system, viz. that of an oblong of two squares, doubled, so as to form a complete square, the whole conceived of generally as divided into four equal squares. The origin of the type is in the display of the first day, being a square divided into two oblongs;–one oblong dark, or night, or woman, and the other light, or day, or man. The type, wherein the square is related, in the intent of the system of measuring, by the pi ratio, to the circle, is made use of as the display of the Garden of Eden, — then, as the base of Mount Ararat,—then, intermediately,–then, of Mount Sinai, -finally, in the cross of the Christian books. The same rectangular oblong is found in the shape of the king’s chamber of the Great Pyramid, which is the most ancient existing example, -in that of the Tabernacle, of the Holy of Holies of the Temple, — and finally, the same is given by Vitruvius Pollio, as the invariable rule of construction of Grecian temples, erected to the immortal gods. i. e., the Sun, the Moon, and the planets.
In other words, the presentation of all these various modes of measure by art-speech, is by employment of the same typical figure. The description of the dispensation from Genesis to Egypt, or from the Beginning to Moses, is limited in the presentation of phases of the Great Pyramid of Egypt, as containing a system of measures, applied as it would appear, chiefly to time. The one phase was Mount Ararat, which seems to have had for its chief end and object the determining of the solar year of 365 days, with variants on the same, of the calendar year of 360 days, and the lunar year of 355 days, –while the other phase was Mount Sinai, whose chief function seems to have been the monumenting of a very elaborate mass of measures to obtain the exact value of the lunar year, as especially sacred to Jehovah ; –though solar time seems to have been included incidentally, in the display, especially as to the Metonic cycle, so called.
Ararat may be regarded as the Sun-Mountain of Ur, of Chaldea, or old Persia, and Sinai as the Mountain-of-the-Moon of the Arabians.
Instead of traveling in space and time, the differing descriptions of places and occurrences seem to be merely differing uses of the same prototype or model,-generally by a very cunning Protean change of use of type measures,—especially by use of the numbers 12 and 144, with a various use of the measuring ratios, viz., 6561 to 20612 or 5153 and 113 to355.
A system of measures of time begins to be used at once after the Flood. The one limit is in the mention of the space of 365 years from the birth of Arphaxad to the time when Abram (Ab-Ra, the great Sun-father) went out of The Light of the Constellations, that is, out of Ur, or the land of the Chaldeans (old Babyloneans or Persians), on his travel down into Egypt, as hereinbefore set forth. He went to Egypt by way of Shechem (for long the pivotal, holy city of Israel), which name has the value of 360. He then went to Egypt before Pharoah, and this name has the value of 355;—so that, this line of travel was a measuring line of 365+360+355, or of three great circles, of the solar year, the calendar year, and the lunar year. The sum of these values is 1080, a famous typical number and compound,- which, as a circle, has a diameter of 343.7745+,- which, as feet, was the Abraham length (in inches, for the name) of the Descending Passage Way of the Great Pyramid, and just 200 Nilometer cubits of Egypt.
In the genealogy of Abram the life of his son Isaac seems to be a repetition of his own, in some sort a complement thereof as to the measure of the year, – so as to be significant, in part, of the same thing. For, to show this, their combined ages are 175+180=355 years, or part of our measuring ratio, and the number of days in the lunar year. If we add the age of Jacob we will have 502 years. Now the diagonal of a square of 355 to the side will be this 502. But this is not all, for,– divide 502, and unfold the quotients thus, –
251152,
then, — the square root of 251152 is 5011506, which in turn, is the diagonal of a square whose side will be 354 3670548, or the exact value in the natural measure of days, and fractions of a day, of the lunar year (which measure is the same one found to be so carefully elaborated in the diagram of Jehovah descending on Sinai; where in the number 251152 was preserved in the word stone, or 125, taken twice, for the two tables placed in the ark). If, finally, we add the age of Joseph, we will have 612 years, –which, among many other uses, may stand as signifying the use of the same number as 216. Now place the numbers of the travel of Abraham, spoken of, as –
365 360 355.
By finding that the combined ages of Abram and Isaac are 355, in place of the lead of 365, we may take this as direction to change the order of the above so as to show it as
355 360 365, —
or together,
365 360 355
355 360 365
720 720 720,
giving a total of 720×3=2 160, the characterizing digits of which are the reverse use of612, or the total of these ages. But the half of 612 we find to show 306, or the numbers of 360,—and it would seem that by the indication a square of this kind is intended, viz.: –
365 360 355
360 360
355 360 365.
Here it is evident that the whole scheme is founded on the number 6 and its uses, for 6×6=36, and 36×6=216,- for here the number 360 is seen to be used 4 times, or 360×4=1440, — which number is taken from the Garden of Eden construction of 144 (ADM, Adam), to frame the contents of this square of numbers on, for, the remaining numbers are 365, 355, 365, 355, whose sum is likewise 1440. Indeed it is a mode of use of the Garden of Eden square (as will be shown hereafter) to exhibit a use of the three great time periods as variant circles. And here it is well enough to call attention to a use of numbers and words about Ararat, which will help in reflection or revery. We find:—“Enoch was 365 years old.” Here the word for year is Shanah, שנּה, which reads as numbers, 355, –so that the above forms of 365–355 the limits of the scale of year periods, are held in this expression. So, also, on the other side of the Flood, we find the expression, 365 Shanah, or years, from Arphaxad toAbram, thus duplicating the form, as we have it. Such a mode is in the cunning of the system, and part of its rythmic flow.
As has been seen this scheme of measure is made to embrace the limit of from 2 years after the Flood to Joseph in Egypt, apparently topographically as well as in space of time.
But there are other matters of mention that sustain the idea of Ararat, the Flood or Noah mountain, being a mountain of measures of time, or variants on the solar year. Kuenen, in The Religion of Israel, Vol. II, p. 160, speaking of the Noah Genealogy, which relates to this mountain, says: “With the exception of Enoch, concerning whom tradition said that he had lived 365 years, precisely as many years as the solar year has days; in fact Enoch was originally the year. * * *The author of Genesis makes Noah’s residence in the ark last 365 days, i. e., a solar year. He is able also to fix the exact length of the shorter periods, which, together, form the, year, viz., one (lunar) year (355 days)+1o days=365 days, elapses between Gen. vii, 2, and viii, 14.”
This statement of Kuenen’s is not only shown very clearly, but, moreover, so as to exhibit the ratio of 1 13 to355, as also the calendar year of 360, as well as the solar year of 365 days. We have from Source of Measures:—“The history of the deluge (Seyffarth’s Chronology, p. 170) is based upon solar months of 30 days each, 12months of which would be 360 days, to which 5 intercalary days, being added, would complete the Sun year.” “And Noah was 6oo years old when the flood of water was upon the earth. * * * And in the 601st year, in the first month, the first day of the month, the waters were dried up; ”—which, evidently, sets the limits of one complete year. The broken parts of this period are put together as follows:
In the 10th month, on the first day of the month, were the tops of the mountains seen………………………………………………. 300 days.
And it came to pass at the end of 40 days….. 40 “
And he stayed yet 7 other days………………………………………… 7 “
Dove sent forth and returns……………………………………………. 1 “
The lapse of 7 other days to the end…………………………………. 7 “
Or a total of ……………………………………………………… 355 “
Here are the 355 days of the lunar year of Kuenen. The sun would be in his place in 10 other days, to complete the solar year, while, by the count of 30 days to the month, of the calendar year, 12 months would make 360 days; so that, by this, we have in the description of the Flood itself, a repetition of our 355, 360, 365, as variants of the solar year, — one being that of the moon. But take the materials of calculation, given in another way, viz.:
From the 1st day of the 1st month to the 17th day of the 2d month was
47 days……………………………………………………….. 47 days.
The Flood prevailed 150 days…………………………………………. 150 “
And it came to pass at the end of 40 days…………………………… 40 “
And he stayed yet other 7 days………………………………………… 7 “
Dove sent out and returns……………………………………………… 1 “
A lapse of 7 other days to the end ……………………………………. 7 “
Or, a total of……………………………………………………… 252 “
To make up the full solar year would require 113 days more, or 252+113=365. (What is singular about this is that the square of the diagonal of the square of 355 to the side, quoted above, or, 502 square, is 252+).
Here we use the months of 30 days, each, of the calendar year of 360 days, which gives us by the calculation 252 days, by which, to make up the year of 365 days requires the number 113, or part of our measuring ratio, as a complement. But strange to say, to make the calendar year itself, or 360 days, to 252 must be added 108 days;– so that this famous number comes in by suggestion. As by the other mode, the 355, the other part of our measuring ratio was shown, it seems convincing that these broken calculations are made use of to raise this ratio of 113 to 355,- as also to bring out the three kinds of year circle, two of which are variants on the year of 365 days, or of the solar circle. But the whole matter of the 365 day year solar period, with a mode of bissextile intercalation of 1 day in 4 years, seems definitely settled in the Noah history. The determination to bring the flood on the earth, is clearly limited in the generation of Noah (Gen. vi, Io, 11, 12, 13), and this limitation is embraced in the 600 years of Noah’s life, because—“the earth was out of the way before God,” which meant that the time periods were no longer regular with their fitting places in the heavens to indicate the seasons;– that is, for instance, the month of harvest by name, was behind the time of harvest in the natural year, which is proven by the determining sentence at the close, as follows:– “While the earth remaineth seed time and harvest, and winter and summer, shall not fail” of their appointed places in the seasons. The flood came in the year 600 of Noah’s life. The word Noah, means a stop, a rest, or pause. If the year of 365 days was used without correction, time would fall back on the zodiac 1 day in 4years, or 150 days in 600 years;–just the period (150) that the water covered the earth. The nomenclature of the order of the months would be right, but the time of year by name would be behind its place in the zodiac, just 150 days in the 600 years. The correction would then be by a stop, or Noah, that is, by stopping the count of time, and by letting 150 days go by without count. And this could be accomplished by covering the earth out of sight and connection with the signs in heaven, or by the equivalent of a flood of water for that period; — which seems most assuredly to be the meaning of that myth, or figure of speech. The same mode is otherwise resorted to by burial in the earth, three days and nights to connect the 19th of March with the vernal equinox, the 22d of March,- as also, in all probability, by the swallowing of Jonah for the same length of time by a whale.
The proper measures being settled in the Flood, then the solar year of 365 days, and the week year of 364 days, were arranged in Abram and Isaac, while the division of the year into 12 solar and 13 lunar months, was settled in Jacob with his 12 and 13 sons, just as they were in Christ with his 12 and 13apostles,—and just as the same idea was settled in the 12 and 13 Ionian cities founded in Asia Minor from Greece.
Therefore Ararat was the Mountain of the Sun, for the regulation of the cosmic clock; part of the means of which regulation we discover to be our ratio of 113 to 355.
With the dispensation under Moses, came a new mode or a reform, of time calculation, and the introduction of lunar periods as preferable to solar. With Moses came the command, Remember the 7th day to keep it holy, — and the observance of the new moon, etc., which implied the use of the week year 364 days as belonging to lunar time.
With Abraham came the uses of the 8th day, as that of circumcision, a token of Sun measure, and, indeed, the 8th day, by tradition, was the day of the Sun, so called by the Christian fathers. Justin Martyr refers to circumcision as a type of “the Lord’s day,” or Sunday: “The command to circumcise infants (males, as sun types, as contrasted with females, as moon types,) on the 8th day, was the type of Our Lord Jesus Christ, who arose from the dead on the first day of the week (the eighth day) * * because it is the First Day, on which God dispelled darkness and formed the world (And God said let there be Light——the Sun), and because Jesus our Savior rose from the dead on it.” He spoke of the same day, as To HALIOU LEGOMENA HAMERA, or the day “called the day of the Sun.” Thus, as in the lapse of cycle, Moses made a change to the 7th day from the 8th of circumcision by Abraham, so did the Christian Church, after another lapse of ages, revert for its sacred day to the Day of the Sun of Abraham, viz., the 8th day, or the first day of the week. Mount Sinai was abandoned for Ararat. It was at once, after the establishment of the rite of circumcision, that a child is announced to Sarah, when Abraham (the Sun Measure) sat in the door of his tent, in the heat of the day, -that is, when the Sun was directly over head, or on the meridian. The round disc burned down vertically upon a spherical head.
These results lead to reflections which seem to serve for clearing the intellect of confusing fogs in the world of mental perceptions. Premising,- that in pursuing this research it is for the simple object of arriving at the truth, (and it is the truth that “shall set you free,”—not from the obligations of the Decalogue, or from being a square man, but from the vicious and intellect narcotism of allegorical mystical false statements whatever the shape in which it may present itself, false on their face, though true after an occult intent), then, as this research has reference to the Sacred Records, it is with the utmost reverence for them that it is conducted, as well as for the opinions of all to whom they are dear, and by whom they are venerated. This being said, this truth as stated by Rev. Gustav Seyffarth, viz.,-“All ancient reports concur in stating that all pagan religions originated in Babylonia (ancient Chaldea-Persia) prior to the dispersion of the nations,” * * and * * “The Egyptians worshiped, first, the Creator of the Universe, second, the seven planets, and third, the seven zodiacal gods. All ancient religions consisted of Theism, modified by astrology”—seems to apply just as accurately to the real intent and substance of the books of the Old and New Testaments. That is, that this substance differed, in fact, not at all in essentials, from the term “pagan religions,” but was, in fact, the self-same, clothed in another garment of expression. It seems to amount to this: In old times, wherever one may rest in point of time, it was just as impossible to personify the Intelligent, Willing, Creative, Providential Power, as at the present, and resort was had to fiction. The framework on which all systems of religious teaching and duty (without exception) were founded, was by means of the chiefs of the visible, viz., the Sun, and the Moon, with the planets, and the 12 signs of the Zodiac, to which various personal names were given, which names might be and were changed agreeably to certain selected positions on the Zodiac, from whence cycles of time, or discrete parts of the same, might commence. Thus Noah, was a god name connected with what we call the fall equinox side of the heavens at that time the beginning of the year, while Jehovah was a god name connected with what we call the spring equinox, the beginning of the year of life under the reform of Moses. Noah was a type of John the Waterman or Baptist, whose conception was at the fall equinox, while the second cycle, that is, of Jehovah, viz., the Christian, was made to spring from the point of the year of the “bursting into life,” or the spring equinox, which was fastened to the 19th day of March (14th Nisan) the date of the conception of the Savior, by the blotting out of count of three days, from Thursday to Sunday morn spring, which was the “Eighth day.” The type of Ararat, was Sunday, and The Invincible Sun, that of Moses and Sinai was the 7th day, the day of Jehovah and the Moon. The type of Ararat was the Sun, that of Sinai the Moon, and the lunar year, and of the Messiah, for, the word Messiah was משוח, the sum of whose value is 354, or the lunar year of Sinai. The changes of dispensation running with the ages, were made to be marked by the swinging to and fro of the great pendulum of the cosmic clock, with alternation from one to the other limit of its beat.
As to this, if one will contemplatively consider the scope of the New Testament system as disclosed in its books, he will find a strange state of affairs, — strange because so unobserved, though standing out in such strong relief when noticed. For this system is divided into two distinct parts, viz., the history of the life of a man, obedient in every particular to the Law, coming, as specified, to fulfill it. By this man איש, or Jes, observed the Temple rites, taught obedience to the Laws of Moses, or Mount Sinai, as to which part thereof was “Remember the 7th day to keep it holy.” The human phase of this life ceased, and the Church was formed,—and for its development the Church said: “With His departure the Law changes,—the veil was rent, and old things passed from the sanctuary,” the Mosaic dispensation came to
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*Note. – There are (perhaps among others,) three remarkable instances noted of the passing away of old dispensations or gods, in one of which a “second coming,” is spoken of, and its manner of appearance hinted at. (1) Josephus says, that about the time of the destruction of the Temple, “at the feast of what we call Pentecost, as the priests were going by night into the inner temple to perform their sacred ministrations, they said that in the first place they felt a quaking, and heard a great noise, and after that they heard a sound as of a multitude, saying, LET US REMOVE HENCE.’” (2) In Plutarch’s Cessation of the Oracles, it is related:—Cleombrotus had it from Aemilion the son of Epitherses, his fellow-townsman, that “once upon a time he (Epitherses) made a voyage to Italy, and embarked on board a ship conveying merchandise and passengers. When it was now evening, off the Echinad Islands, the wind dropped, and the ship, carried by the current, was come near Paxi, most of the passengers were awake, and many were still drinking, after having had supper. All of a sudden a voice was heard from the isle of Paxi, of someone calling “Thamus,’ with so loud a cry as to fill them with amazement. This Thamus was an Egyptian pilot, known by name to many of those on board. Called twice, he kept silence; but, on the third summons he replied to the caller, and the latter, rising yet higher in his voice, said, “When thou comest over against Palodes, announce that the great Pan is dead.” All, upon hearing this, said Epitherses, were filled with consternation, and debated with themselves whether it were better to do as ordered, or not to make themselves too busy, and to let it alone. So Thamus decided if there should be a wind he should sail past and hold his tongue; but should there fall a calm and smooth sea off the island, he would proclaim what he had heard. When, therefore, they had come over against Palodes, there being neither wind nor swell of sea, Thamus looking out from the stern called out to the land what he had heard, namely, ‘That the great Pan is dead: ‘ and hardly had he finished speaking than there was a mighty cry, not of one, but of many voices mingled together in wondrous manner. And in as much as many persons were then present, the story got spread about in Rome, and Thamus was sent for by Tiberius Caesar; and Tiberius gave so much credence to the tale that he made inquiry and research concerning this Pan.” It is then explained that this happened on an island off the coast of Britain, and Demetrius said that he, for the purpose of inquiry and investigation, sailed by the Emperor’s order to that which lay nearest to the desert isles, which had but few inhabitants, and those religious men, and held sacred to the Britons. The island is conjectured to have been Anglesy, the focus of Druidism, — and the time of the occurrence not far from that of the exodus from the Temple, as stated. (3) King Arthur, of the Round Table, received his grievous wound to death, at sunset, and his end is thus described, with the phenomena attending it:- He says, in dying :- «Merlin swore that I should come again (the second coming) * * but now the whole Round Table is dissolved, which was an image of the mighty world. * * The old order changeth, yielding place to new, and Goa fulfills himself in many ways. * * So said, he and the barge with oar and sail moved from the brink (to his dying); And Sir Bedivere gazed out, * * straining his eye beneath an arch of hand, and saw, or thought he saw, the speck that bore the king, down that long water opening on the deep, somewhere far off, pass on and on, and go from less to less, and vanish– INTO LIGHT, * * And the New Sun arose bringing the New Year,” which proved Merlin true, for it was Arthur’s return;—of all which it might be said “The King is dead Long live the King! (that never dies)
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an end. The next shall be known by passing from the observance of the 7th day of Sinai, the day of the Moon, to the first day of the week, that is the 8th day, of Ararat, of Abraham, of circumcision, of the SUN,- except that it shall be observed at the Spring in place of the Fall equinox.” This reflection seems to account for this, viz., why so little comment has ever been indulged in as to these changes of days, though at last Constantine ended the obscurity as to one by pronouncing it the Day-of-the-Invincible-Sun.
But the mental sky clears as we become acquainted with historical facts (some of which may be mentioned) and adjust them to the very reading of the books of the New Testament themselves.
The old Babylonian or Persian religion was that of the Sun, and in more modern times was called the religion of Mithras, or of The Sun, which was exercised with prescribed rites, and teachings. These rites differed from those of the Hebrews, for they consisted of baptism by water, of a eucharistic feast, and of the teaching of resurrection, with a Persian idea of angelology, of Hell, etc. Besides this, the day of Observance was the Eighth day, or the first day of the week, which was the Magian Day of the Invincible Sun. These special and essential features were precisely those assumed by the Church, as making a new departure in the religion of Christ, after Jesus had commanded observance of and had fulfilled the Law. This religion of Mithras was introduced into Rome before the era of Christ, and became so popular as to virtually supersede all others, save perhaps that of the Egyptian Serapis, with its symbol of the cross. Constantine was an adherent of this religion of Mithras (quoted from Smith’s Bible Dictionary), and long after his conversion to Christianity he is said to have retained as the most generally used reverse on his copper coinage, the figure of the Sun, with the legend, “To the Invincible Sun, my Guardian.” (King’s Gnostics). So, also, the “Birthday of the Invincible One » was on the 25th day of December, the Julian Winter Solstice (December 24th is the true chronometer or Sun solstice) and the Birthday of Christ, as fixed by the Church, was on Sunday, the same day. It is easy to see that Constantine in embracing, or rather in favoring, the Christian religion, made no departure, in fact, from his Magian observance and adherence. He only adopted the same substance, dressed, however, in the garb of old Hebrew construction,- which was fortified by a succession of sacred written authorities coming down in a systematized form through ages,—and which by reason of the marvelous nature of its antecedents, in the form of the Written Law, gave assurance of strength of organization, unlimited permanency, and what was of the greatest moment to him, especial usefulness as an arm of his secular government. With Constantine it was a work of the most profound statesmanship.
Of much of what has been said, we may find sustaining proofs in the New Testament itself, notably in the two foundation books of the Gospels, viz., Luke and Matthew.
The annunciation spoken of was the prototype or parallel of a similar one, namely, to Elizabeth as also to Mary, in the book of Luke, -and to show that it had reference to the birth of the Sun in a new cycle of time, in the signs of the Zodiac, there is proof in the text,-which, read in the sense of Cabbalah, shows that the mystagogue is telling an astronomical truth by figurative expression. In the close of the first chapter of Luke, on the birth of John the Baptist, the type of Noah (the sun in the fall equinox) it is sung: “And thou, child, shalt be called the Prophet (Precursor) of the Highest (the Sun) : * * * Through the tender mercy of our God; whereof the Sun-rising from on high hath visited us, to give Light to them that sit in darkness,”— which had reference to the statement in Malachi. — “But unto you the Sun of righteousness shall arise,” “ * * and as to John, * * * “I will send you Elijah the prophet before the great and dreadful day.” The names El, Eli, Elias, Elijah, Eli-zabeth, were those of the sun, and the same with the Greek Elios or Ήlios. Of John it was said, “And he shall go before him in the spirit of Elias”, and John was conceived on the day of the fall equinox, six months prior to the conception of the Savior on the day of the spring equinox (In ancient time the Fall Equinox was the beginning of the year, but afterward the New Life was in the Spring Equinox). John was born on the 24th of June, the summer solstice, while the Savior was born on the 24th December, the winter solstice. John was a cycle of time of the Sun, beginning with the beginning of the old year, while the Savior marked a cycle of time of the Sun beginning in the constellations of Pisces, the fishes, and Aries, the ram. The old Church fathers relate that the Savior died on the day of his annunciation, that is, on the day of his conception. As to the astronomical figures, John said: “He must increase and I must decrease,” which the fathers say meant that John was born on June 24th, and was the Sun descending, while the Savior was born on December 24th, and was the Sun ascending. But in Luke 1, we find Cabbalistic indications in the use of numbers, which are always used for a significant purpose, and never carelessly or incidentally. It is said:—Elizabeth hid herself 5months. * * * And in the month 6, or the “sixth» month, the angel came to Mary, * * * And Mary abode with her 3months. Here the numbers mentioned in their order are 563, or365, the complete circle of the Sun of Ararat. But if we take the mention of the sixth month, as 1 month, then we have 5 and 1 and 3, — the sacred numbers of the woman in the Garden, as significant of the ratio 113 to355, as of the number 51(5)3 of the other ratio, — besides which 5+1+3=9, etc., which indicated the root of 6561 as also the round cycle of gestation in a time period.
But Matthew opens with another form of the same figurative language, signifying the same idea. The birth is preceded by the coming of the 3 Magi (Sun worshipers, from Persia). Their names, by tradition, “appear to have been in their origin, mere epithets of the Solar Deity, whose properties — they express thus:—Casper, The White One; Melchior, King of Light; Baltazar, Lord of Treasures.” (King’s Gnostics). The supreme god of the Magians, or worshipers of Mithras, was The Sun. The Persians had a cycle of sun-time of 33 solar years, which is said to have been more accurate than the Julian mode. The intercalary correction was a period of 8days, and the day sanctified to the ruler of the cycle was the 8th day, or the first day of the week, and was called The Day of the Invincible Sun, as by the fathers, The Day of the Sun, — (Justin Martyr). By edict of Constantine, “The venerable day of the Sun;” that is, this 8th day, was the day set apart for the worship and honor of the Savior. Now strangely enough the period recognized as the life of the Savior was this 33 years, and He was circumcised the 8th day,+ the number of the intercalary correction of the cycle, -8 days from His birth, viz., the 25th December, the date of the birth of the Invincible Sun of the Persian cycle. So, also, the Savior was, by the Church, born on Sunday, — this same day.
It is true that this Persian cycle of 33 years is reported of as quite modern (1079), -but the more we investigate the clearer it becomes that all, so-called, newly invented eras, are nothing more than republications of calculations of time very familiar to the wise men of very ancient epochs. The Julian calendar was merely the substitution of a very old Egyptian reckoning, the traces of which we find in Genesis,—the so-called Metonic cycle, so far from being Greek, we find on the lines of the Great Pyramid to be as old as that structure,—and the so-called ratio of Metius, given as a discovery of the 16th century, we find as a fundamental ratio of measure in the Mosaic books. This Persian cycle came in under a new change of dynasty, — that of Toghrul Beg, the Tartar, under his grandson Malik Shah, through the genius of Nizam Ul Mulk, his vezeer,- to supercede the Mahomedan, or old Arabian calendar, under the dynasty of Mahmud the Great. It was the work, by adoption, not discovery, of eight astronomers appointed by Malik Shah for that object, the “discovery” being attributed to Omar Kayyám, the astronomer-poet, and author of the Rubáiyát of his name. But from the fact that this cycle was Persian, which, on application, is found to fit so accurately to the terms of still older forms of Persian tradition (viz., the Magian-Christian), the conclusion is irresistible that it was nothing more than an open publication of a time calculation, which was very old with the Persians of Chaldea, and merely worked into a new scheme. It is startling to read such a verse, in this connection, as this from the Rubăiyât:—
“Now the New Year reviving old Desires,
The thoughtful Soul to Solitude retires,
Where the White Hand of Moses on the Bough
Puts out, and JESUS from the ground suspires.”
Facts, like the above, point to volumes of explanation, which makes it continually more and more evident that the Holy Men, of all peoples, without exception, in the frame-work of their published forms of religion, were in a hidden, mystic manner making use of time cycles personified, knowingly so, and that any new version, happen when it might, could not be a new thing, but a new form of a very old hidden learning. But it would seem, also, that it was seen, or perceived, that there should come a time when there should be much going “to and fro over the earth and knowledge should be increased»,— that is, of the Copernican system, and of astronomy, generally, which should be the common property of children in the high-schools and colleges;—that, by the spread of such knowledge, the old systems should become disclosed, and further like religious use rendered impossible and inoperative:–that, on the coming of such time, the edict of the Divine Angel should go forth, viz., that “ Time should be no more ” (Revelations):—which, apparently, has reference to the coming, sooner or later, of a true Spiritual individual form of religious conception, as of The Holy Spirit alone, in place of any personification of any elements whatever, either in the Heavens above or in the Earth beneath or in the waters under the Earth.
But all this said, there still remains this great fact in reserve. This whole and entire system of the very ancient times, was really and truly, of itself, Divine, and a Divine Revelation, — viz., in the system of measures, with the standard unit of application, the Sacred Inch and Cubit, which, because of their exact fitting to the marvelous works of the Creator, could never have been of man’s invention, but must have been given by a Revelation from on High. And herein it is conceived lays and resides the Divine part of these really Sacred and Holy Records,—both for the Jew and Gentile. In this consists the Geometry of Free Masonry.
This Inch is of itself a Divine name, and a derivation from the Hebrew name Noah, for the word is נח, NCH, and if we prefix the omnific sign of 1O, the source and origin of all things, as well as the sign of the opposites for production in nature, that is the sacred jod, we will have ינח, or “Jah-is-Noah,” or literally,
Inch,–
and this is the precise form in which the word and sacred measure passed over to the Greeks in their equally great god-name of (their Flood Deity, and he was the father of 1O) –
Inch-us, or Inach-us.
While the Hebrew word, The Woman, carries the number 5135, — there was another name for “woman,” or אנשה, whose numbers run 5351, which, if placed on a circle, will read 5153, or part of our ratio 5153 to 6561.
It has been discovered and proven in so many, almost numberless ways, that the Imperial British Inch, of to-day, was the sacred, natural or divine, foundation of all the ancient sacred measures, that no further reference need be made to this fact, but this is interesting, and very well worth mention, viz. –As to one part of the ratio 6561 to 20612, if 6561 be multiplied by ºf (a startling and apparently divine form of its cosmic measuring use), the product will be 11664, which, if divided by I000, will give 11664, which last, in terms of the Inch, has been found to be (Greaves and Taylor) the restoration of the old Roman Foot. Hence, while the Egyptians and Hebrews had one of their cubits from **** in terms of the same inch, the Romans raised their foot, from the diameter value, or 6561. Now the ratios 6561 and 20612 and I 13 to355 are related to each other, as has been shown, and both belong to the same model, or pi. The Hebrews also had a special or practical cubit measure, which is or was called by the general name ulna, which indicates the length of this bone, or from the wrist joint to the elbow. The cubits which we have discovered, and which exist on real measuring sticks, of 206 12 and 20.826470 inches, certainly cannot be meant by the term ulna. From some measures which I have taken on the arm, the ulna seems to be less than 11.664 inches, the Roman foot, and does seem to be 11.8 inches in length. Now as the inch is proven to have been the foundation of a kindred set of measures, here is part of the geometrical form of those measures, which, in terms of that inch, shows itself to fill the length mentioned, viz., that of the elbow; — and that, too, in the exquisite relationship which would be made with the measuring ratio of 113 to 355, which is beyond any question so much used. From this, a cubit and a span, from this source would be 11.3+5.65 inches in length, or 16.95 inches, in more general terms 17 inches. Taken in this way, the measure used would always be that of a man,—while it would also bear a fixed and convertible relation to the other system, through the terms of the pi ratios. It is well enough to read up the article on Weights and Measures in Smith’s Dictionary of the Bible.
So, also, if the 8th day, marked as an intercalary period on the royal arch, be taken from 365 days there will be left 3 and 5 and 7, or 357 days, as steps to 33 degrees.
Let me state a proposition :- I have discovered a modulus of measures, founded on the pi relation, composed as follows:
20612 : 6561 :: 64800: 20626.410+
and
20612 : 6561 :: 20626.410 : 6565.62+
in which 20.612 inches represent what is called the Turin cubit, and 20.6264701+ inches represent the Nilometer cubit, which, upon application, are found to reproduce the original architectural construction of the Great Pyramid, as follows:—
Upon a square, composed of 4 smaller squares, and at the center thereof, erect a line of height of 6561, and of an increased height of 6565.62, — to construct a pyramid whose base side multiplied by 2, shall give the proportion of base side multiplied by 2 to height, as circumference to diameter of a circle, –or, a relative circumference of base of 20612×2, and 206264.7.0.X2. Such a pyramid will be constructed in the terms of the above modulus It was discovered by John Taylor that the height of the Great Pyramid bore this ratio of measure to its base, — and this was proved from the angle of incline of the casing stones.
Divide these elements by 27, or:—
(20612 to 6561) : 27 =763.4074+to 243
or, a base side of 763.4074+ feet to a height of 486 feet; — and (20646.47+ to 6565.62+): 27 = 763.943+ to 243.170, or a base side of 763.943+feet to a height of 486.341+ feet.
This last is proved to be the actual measure of the base side of the Great Pyramid, to this proportional height;- which measure of base side is 444.444 Nilometer cubits, –or the side of each foundation square, 222.222 cubits, or 381.971 feet, — for said height of 486.341 feet. But these measures raise by intendment or implication the correlative use of the others mentioned as in the common modulus of origin, viz., 444.444 Turin cubits, or 381.7037 feet for a height of 486 feet, — the great value of the real, secondary or derivative measure laying in the curious fact that 206264.7001 seconds are the radius seconds of the circle of 360 degrees: —so that, when used, this value coordinates measures of space and time. So the statement of the whole numbers of these measures, set by set, is the same, as, 444 cubits, 381. feet, and 486. feet, and so stated it implies intendment of mention and use of each and both of the sets. Just as the word Dabar, or 206, implies 206.12, or 206.26, or 10 cubits of either kind—as belonging to the system.
It is well to say here, that the smaller square of 381.7037 for its base side, if used as the base of a smaller pyramid, would indicate a height of 243 feet, which number is the sum of the values of the letters of the word of Abram, or 1+2+200+40 = 243. It is to be seen that a system of measures founded on the stated modulus, can give rise to unending series of measures growing out of the use of the geometrical elements of the circle. And these two comments lead us again to the Sephiroth of Cabbalah as involving the same idea, which can now be intelligently understood. C. W. King, in his Gnostics, p. 13, says:—
“The relations of the Sephiroth, or AEons, to one another, the Kabbalists represent by a number of circles intersecting in a mysterious manner, ad infinitum, or else by the figure of a man” (113, or 144), “ or a tree «(7×9–63), “formed out of such circles” (360). “This figure of the Man, Seir Anpin, consists of 243 numbers, the numerical value in the name of Abram, signifying the different orders in the celestial hierarchy. The original idea was apparently taken from the Hindu figure of Brahma and the various castes typhified by the several parts of his body; in fact the names Abram and Brahma are equivalent in numerical value.”
Now it is of the merit of our pi modulus that it suggests a great variety of equivalents of connected and inter-convertible measures of construction through circles and their elements, –as, for instance :
The length of the half base side of 381.971+ feet, or 222.222 N. cubits, is in turn, and for convertible change, and under the same pi modulus, a diameter to a circumference of exactly 1200 feet, — or the full pyramid base side diameter to a circumference of exactly 2400 feet;- so that, architecturally speaking, to one acquainted with the various forms of inter-conversion, a pyramid given, with a large square of 24 (2400) to the side, or of two parts of 12 and 12, (or 1200), —with a proportional height of 381.971 x 4, would at once suggest by conversion into other elements of measures the use of the modulus of measures as given above, so that, such a pyramid would suggest by implication one of 763.948 (the diameter to a circumference of 24) to the side with a height of 486.84; — (20626.47 to 6565. 62) : 27. And, if such a pyramid, with such a suggestion of inter-conversion, were connected in description with the given measures of 6561 for height to 20612×2, or 41224 for twice the base side, then, indeed, all these inter-relations, under use of said modulus, would raise themselves by suggestion, to one acquainted with the scope and reach of the measuring scheme. Would it not be so? Almost beyond question, -Yes.
This inter-relation is proven again on the lines of the Great Pyramid thus: Its base side is 381.971 feet x2. The Descending Passage Way begins in the slope line of the outside in the open, or Light of the Constellations, 31 cubits, that is 30 cubits and 1 cubit, above the ground level, the height of the Ark, and descends to a subterranean level, which level is just 1200 inches, or 100 feet below the ground level—which 1200 is the value of circumference of a circle whose diameter is this 381.971+. And the length of this descending passage is in turn, diameter, in feet, to a circumference of 1080, which is the measuring line of Abram’s travel, or 365+360+355=1080. In the original description of the Garden, it is said that a cherub (which, by its wings, we have shown to be a measure) was placed at the entrance of the garden, where, to guard the approach, it waved a flaming sword, every way. The word cherub is כרב, whose numbers run 222, while the sword חרב (afterwards Mt. Horeb at Sinai), the sum of whose letters is 210, or 21, the reverse of which or the turning of the sword is12; — that is, another description of the same idea, in very general yet distinct terms as afterward worked out, for, 222 is the number of cubits in 381.971 feet, while 3.81971 is diameter to a circumference of 12. The reverse value of 21 (o) is made use of as Horeb at Sinai to give the value 21, in other connections.
Now, we had discovered these relations of measure as applying to the Great Pyramid, as unique and single matter, by itself, without affiliating support, or any other connection whatever. Afterward, and through research, this modulus was found in many, many instances, to have been taken from its Egyptian source, and as the means of construction of the Sacred Scrolls of the Holy Bible to set forth the same system, in its (Bible’s) figurative forms of description, which forms were used as a veil or cover for use of this very modulus, in many and various ways: —among which were found the typical form of the Garden of Eden square, composed of four others, each square being represented by the number 144 (Adam), which could be used at will, agreeably to the drift of disclosure, either as the value of the side of a square, or for its area, in which last case the subordinate square would have a value of measure, for its side, of 12, in place of 144, or say, of feet for inches. And thus the side of the Garden square would be represented by 12and 12, which, as shown, in Pyramid architectural work, would suggest, by conversion, a pyramid of 7.63943 to the side, with a height of 4.86341,–for the Garden square of 12+12=24 to the side, would, as a pyramid, have a height of 7.63943×2, and changing height for base, we would have a base of 7.68948 to a height of 4.86481, or the actual terms of measure of the Great Pyramid. Now the Garden of Eden square is a prepared one, initiatory to the description of the Noah and Ararat mountain, as founded on it as a base.
By description in the text, in addition to the above, we find that from Adam to the flood was 1656 (Shanah, 355, years), that is, — from Adam to the height of Ararat;-and, as Adam’s proper place was in the center of the Garden (as the number given, 144, of construction of the Garden itself), if we raise a line perpendicular to this center, and square base of the Garden, it will be 1656 high. Read this downward and it will be 6561, and, in the terms of the modulus of pyramid construction, this number will imply a base side of 10306, which multiplied by 2, for the twice the base side, will give us 20612,- or, a total circumference of base of 20612×2=41224.
And this is the name ARARAT,* by its numbers read on a circle, for the circular in place, by change, of the square base of that mountain. For, the word אררת on the bound of a circle reads this 4122 or proper measure of base of the mountain, under the modulus. Another way of showing the interconnection is as follows: —To form the woman, the Garden square of Adam, or 144 was by him changed to the value of Ish, man, or 113, from which as an area, to get the side of that square, the square root of 113 was found to be 10630, the half of which was 5315, or the Woman. Now place four of such squares together, in place of, or instead of four Adam (144) squares to form another perfect square, or the whole garden thus composed. Then the side of the garden will be composed of two lines of 10630 each. The perpendicular line of 1656 to the Flood, from the center of this form, read downward, will be 6561, suggesting, agreeably to Pyramid construction, a base side of 10306×2=20612 to the side, —which value we perceive to be simply the rearrangement of the numbers we already have, under the recognized law of T’mura, or permutation, in such cases; or from 10630 as found to produce the Woman, to 10306, by guidance, for change, of the number 6561 placed as said, and of the use of the word Ararat, for 41224.
Thus, as seen, we have in this figurative description, the same combinations of measures, as with the Great Pyramid, under the same modulus, and like use of same. But, independently of this, we have abundance of confirmation of the statement, in the details of use of numbers here and there. One, is in the measure of the Ark, 3oo cubits long, 50 cubits wide, 30 cubits high, “and in a cubit it was finished,” which makes the height 31 cubits, (as to which see

*The word Ararat, comes from the word ART, with reduplication of the R, and is the same with Artes, Ertosi, the Egyptian term for Mars, the god of measures, smithing, plowing, and generation, and is the root of AR-etz, earth. The true word is אררת, for which to אררט is substituted, with an assumed final letter which is contrary to the genius of the language, and the derivation of the word, there being no such final letter. The teth, to, which is the picture of a coiled serpent, is made use of to give the determination of the use of a circle in the placing of the numbers of the real word and at the same time include the use of the number 9, whose character it is, to place in connection with the circular value 41224, this number which is the root of 6561, or the radius value of this circle.
No. VI. of these articles) or, a total of 381 cubits. But the especial one is the comprehensive determination of the whole matter, given in the final representation of total embracement of the Adam genealogy, viz., in the names SHEM HAM AND JAPHET, as the grand veil which obscures the real measuring intent. For these words are as follows:
ש ם
ח ם
י
ו פ ת
as to which, replace the letters by their characterizing numbers, and we have
4 3
4 8
1
4 8 6.
For thus arranged, the readings of the numbers are 444, — 381, – and 486, or supplying the term cubits, and feet, and we have 444 cubits, 381 feet, and 486 feet, which showing agrees exactly with the measures of the essential features of the Pyramid, as given above, viz., length of base side, 444 cubits, half length of base side, 381 feet, and height 486 feet. Thus, then, the expression “Shem, Ham and Japhet,” becomes a condensed but comprehensive veiled description, in numbers, of the outline measures of the great pyramid in terms of our modulus, and of cubits and feet as per reported actual measures. And all this is supported by the mention of cubits, for the first time, in connection with the Ark, pertaining to Noah, the flood, and this mountain. For, it is admitted on all sides that the learning of Moses, the reputed author of these books, was after the learning of the Egyptians. So, also, the measures of the Ark in cubits are followed in the figurative description of Sinai, in the reported measures of the small ark, or coffer, the difference being, that the description of the Ark of the flood precedes that of the mountain, while in the second instance it follows. As to the Great Pyramid it stands over the waters of the Nile River, which was the ancient Eridanus, which is reported of as a form of Jar-dan-us, or Jordan, and a derivative of Jared, of the Flood genealogy. This river was held to be that of the sun and the moon, of Osiris and Isis, emblematised by a sacred ark at Thebes, in said river, which was covered on the outside with gold (solar light), and on the inside with silver (lunar light); — and this was still held when a Greek name was given to the river, for the value of the letters of the word Neilos, in the Greek, is 365, or the circle of the sun.
So, then, Mt. Ararat, constructed on the typical Garden of Eden square, is seen to be a descriptive form of the Great Pyramid of Egypt, in terms of the Egyptian modulus and measures;–and this being so, then—the outlines of description by Abram commence at once in the connection, and as to the limits of his travel they include an exact repetition in measures of the Descending Passage Way of this Pyramid, in the terms of 365+360+355=1080, which is circumference to a diameter of 343.7745+ feet, or 200 Nilometer cubits, the exact length of said passage. To supplement this statement the Descending Passage leads to the Queen’s and King’s Chamber, which last is an oblong of two squares, the same with the Tabernacle, and in the King’s Chamber was a coffer, as that of the Tabernacle, as to which, strange to say, its measures in the Craftsman are quoted as though of the Biblical ark without distinction.
The scrolls themselves containing these measuring descriptions under figure of language (which had to be, because the painting or making of images was forbidden, thus making this mode the only expedient), were constructed by exact prescribed measures, particularly so,- in every respect, — so that in their outward actual visible form they, by their construction, should exhibit a general index of the system of measures elaborated in the text. This being so, each letter of a word and each word had its prescribed and measured place, in the midst of measures The totals of letters and words were significantly numbered, with the middle letter and word of a book, and of all the books. This being so, the middle word of the Law, was composed of twin words, and was the word דרש —דרש (324 – 324) or D’raush—D’raush, wherein it is read, “And Moses seeking sought.” These are the center words around which the Thora was constructed. When the scroll was rolled up, these words would form a circle by the roll, by which these numbers of these words would form a circle, of 324—324, the sum of which is
648,
and this is the circle whose diameter is
206264.700174
the radius seconds of the circle of 360 degrees, and in the terms of the sacred Inch, the Nilometer or Egyptian cubit of 20.626+ such inches;—which is part of our Egyptian modulus, as above stated.
Mount Ararat and Mount Sinai represent two great measuring pillars, or obelisks, or pyramids, – being phases of the Great Egyptian Pyramid containing the measures of Heaven and Earth. They stand at the limits of description,-the measure of travel between them being 365—360–355, to signify the royal circles of Light containing the measures These are the pillars sup porting the royal arch of the heavens.
There is a kind of stucco work, which, viewed nearby, has all the appearance of mortar roughly and poorly laid on, daubed here and there with blotches of color, more or less pronounced. But with the effect of sight at differing distances, a marvelous change follows, for, as one may now look on this surface, he may be surprised with different and strong effective pictures, of whatever kind the artist may have had in design, clearly outlined and in sharp relief. It is a trick. In like manner, when one reads the text containing an occult mystic teaching, he is blinded, his senses being fastened and exclusively captured by the exceeding naturalness of the narrative recital; so much so, that while thus reading, it will be impossible to either visibly or mentally perceive the real intent of the blind. Afterward viewed in reflection, with a clew of design afforded, and, presto, the ground of view becomes filled with teeming images of marvelous design and miraculous effect, now so clear indistinctiveness that the foil has disappeared, leaving the really intended impartation as the sole occupant of the field of mental vision and contemplation. This is an old Orientalism prized in the measure of the value of the occult teaching afforded. We find trace; in the descriptions of the compositions of much sought for stories, where, according to the merits, the most extravagant rewards and honors were conferred. These productions on their face were intended to please the common, every-day intellect, with a full measure of pleasurable appreciation to the superstitious devotee;—in the midst, however, unknown and unknowable to such, lay descriptions of most valued kind in the higher or highest realms of mental attainment. “The merchant then took the story, wrote it plainly, in his own hand, and went up to the king, and said to him, O fortunate king, I have brought a night story, and a pleasant, rare tale, the like of which no one hath ever heard. And when the king heard the words of the merchant Hasan, he ordered immediately that every intelligent emeer should come, and every learned man, who ex celled in science, and every one versed in polite literature, and each poet and sagacious person” (to hear this story of Seyf-el-Mulook, which read in Lane’s Arabian Night’s tales, and see if you can find such value;—then do the same by the story of Hasan-el-Basrah). “Then the merchant Hasan sat and read this story before the king; and when the king and every one who was present heard it, they all wondered, and approved it. All who were present approved of it, and they showered upon him gold and silver and jewels; and the king gave orders to present to the merchant Hasan asumptuous robe of honor of the most magnificent of his apparel, gave him a great city with its castles and its fields, made him one of the greatest of his wezeers, and seated him on his right hand.»—It will help one who desires to more fully realize and appreciate the interior intended work, to make use of pencil and paper, —draw the geometrical figures,—work out the applied mathematics,—place the scattered fragments here and there in relation, or collect them by looking at them from a distance in mental vision. After awhile he will find that the great form of the Egyptian Pyramid will become relieved against the back ground of the sacred scrolls.
And now let me quote from the words of a French “Veteran De La Maçonnerie”—
La Maçonnerie pourrait être comparée aux fameuses pyramides d’ Egypte, d’où elle semble sortir. Ces constructions gigantesques, quoique dépouillées des marbres qui les revêtissaient, quoique leurs issues soient fermées, et leurs souter rains silencieux, ces monumens attestent encore, par leur grandeur et leur majesté, la puissance de leurs fondateurs et leurs connaissances dans les arts et dans les sciences. Les pyramides semblent encore annoncer a l’esprit étonné, les mystères auxquelles elles conduisaient. * * * *
Or qu’étaient-ce que les anciens mystères? qu’y enseignait-on aux initiés? Quelle révélation leur était faite?
Si nous consultons les ouvrages qui ont traité des mystères, nous appre nons que leur secret était la doctrine des sages, des philosophes de l’anti quité, qui, abandonnant au peuple ignorant et stupide l’idolâtrie qui leur paraissait si chère, se réunissaient pour n’adorer qu’un seul Dieu, createur et conservateur de toutes choses. * *
Les initiés regardaient donc avec mepris l’idolâtrie, dont ilsavaient appris à connaître l’absurdité ; et si, rendus à la société, ils respectaient les cultes établis, et s’y soumettaient, ce n’etait que par déférence pour des opinions qu’-il eût été dangereux de combattre ouvertement. * *
Möise, élevé en Egypte, dans la cour du Pharaon, et sans doute initié aux mystères égyptiens, est le premier qut ait etabli le culte public du Dieu des initiés, du vrai Dieu. Son décalogue n’est autre chose que la loi qui gouvernait les initiés, et sa physique est toute puisée dans les temples de Memphis. * *
L’initiation ancienne était donc la vraie religion,—la religion qu’avait d’abord enseignée Möise, celle qu’a prechée Saint Jean, celle efin deJesus. Oui, la religion chrétienne est sortie des mystères de l’initiation, telle qu’elle etait dans sapremiere simplicité; et c’est cette sainte religion que l’on acon servée avec soin dans les temples —s de la Franc-Maçonnerie.»