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).