Enoch-The Second Messenger of God-Vol-I-2018-01-27

Sayfa 1
ENOCH,
İk nc Elç
Tanrının.
TARAFINDAN
VOL. BEN.
LONDRA:
TRÜBNER & CO., 60, PATERNOSTER SATIR.
Sürüm 20180127
Sayfa 2
BO
P I. T
C
: B
S. ve J. B, SP, 13, PS, Ruh,
HH. 31-42
43-52
g zl
myster
B
Blm
139. R
heps ema
Anka kuşu
üçlü
B
209. T
kötü, 20
B
kelamcısı
mevcut
İlk M
çoğu
Babylo
Gaudâm
276. P
292. T
Sürüm 20180127
Sayfa 3
TANRI KİTABI:
PİDE . F yat 12s. 6d. Pp. 647.
C. - Perden n kaldırılması, 1-8. Tanımlar, 9-16.

B I. — Tanrı ve Kutsal'da esk Creed' n müfredatı
Ruh, 17-31. Yaratılış nasıl başladı ve Üçlü açıkladı,
31-42. B r Vah y ve Cennet n gönderd ğ b r Elç 'n n gerekl l ğ ,
43-52. Naros veya S byll ne Yıl 600, 53-72. M st k
Naros ve Kıyamet sırrı Büyüklere a tt
G zemler, 73-94. Notlar, 95.
B II. — Esk sanatın ht şamı ve ht şamı ve
b l m, 117-133. Ortak b r merkezden b lg akışı, 134—
139. Bütün ulusların d n törenler , yakınlıklarından
heps B r lkel mandan doğdu, 139-172. Efsaneler
Phœn x açıkladı, 172-180. M toloj n n ve İnc l' n İnc l görüşü
Tr n ty yanlış olduğu göster lm şt r, 180-183. Notlar, 184.
B III. — Tanrı'nın Mes h ve Cab r k Elç ler , 197—
209. Cennet n Nemez ve Cennet n kaçınılmaz cezası
kötülük, 209-212. Notlar, 214.
B IV. — En seçk nler tarafından redded len ortak Kıyamet
her yaştan lah yatçı, 215-232. Ş md en esk eser m
mevcut; ve gerçekte Adem ya da Gaudâma’nın
Tanrı'nın İlk Elç s , 233-244. Bunun kanıtları
Mısır, İran, Tsabæa, Yunan stan, F l st n,
Bab l ve Meks ka, 244-260. Çeş tl m st k referanslar
Gaudâma ve Vah y, Haham gelenekler le 260—
276. Kıyamet n Roma, Galler ve 276'da var olduğunun kanıtı.
292. İlk Elç Geleneğ ve Kıyamet ,
Sürüm 20180127
Sayfa 4
İLAN.
tüm dünyada, 292-313. Or j nal ve mükemmel kopyaları nasıl gnoran

Kıyamet ortadan kayboldu, 313-318. Notlar, 321. açıklamak
B V. — Esk Antlaşma'nın Balık ve
en seçk n lah ler, 329-342. Güven lmez olduğu kes n olarak kanıtlandı, terfly s
343-363. B rkaç yüzyıl boyunca tamamen kayboldu, 364-382. Yazılmış Notlar, 4
modern ve yanlış b r d lde; b l nmeyen çok sayıda eser B
yazarlar, 383-405; her yaşta yasaklanmış ve yok ed lm ş, 405. kavramlar
Kayıp İbran ce Kutsal Yazılar l stes , 409. Neden yen b r kopya aptalca
dövme yapılmalıdır, 410-414. Esk Ah t' n yanlış tercüme ed lmes , 419 b n cal
-430. Yen , 431-439 le lg l şüpheler. İt c karakter 532. J
Esk Antlaşma'nın çoğu, 440-447. Notlar, 448. sembol
B VI. — Tüm yaygın kronoloj ler karıştı ve 560-5
s stem , 481-489. Gerçekl ğ n görkeml ve görkeml doğası -602.
Kıyamet, 490-494. Yüce Olanın Çağrısı, 495. Özet, -622.
497. aynı, 6
TA olarak
Is s, 68
Yunanca met n, İng l zce'ye yen b r çev r le, 500. Yed
Gök Gürültüsü, 612. Kıyamet Notları, 633. Endeks, 639.
PI
P II. AIA.
F yat 14s. Pp. 752.
C
C —B I. — Öncek c lt hakkında tanıtım notları, doğa,
1-6. İlk Elç s tarafından kurulan Ant k G zemler S yah V
Tanrım, 7-9. Tanrı'nın Sırrı, 10. G zem n Evrensel Yayılımı Theocra
yan 11-20. Aydınlanma yolundak zorluklar, 21-26. d ğer
Kad mler n N gmat k Sırları, 27-42. Yaşlıların yüce doğası ve AB

İlah yat, 43-54. G zemler n ç doğası, 55-68. Matut n
Bazı sırları gösteren efsaneler, 69-76. On m st k Cmt
G zemler n sırları, 77-80. Tanrı'nın B rl ğ ; vah y Crodo,
Kutsal Ruh'un hükümler , 81-105. İrlanda'da meraklı sembol zm, z us, N

Yunan stan ve Galler, 106-112. Notlar, 113. Cre
B II. — Tanrı'nın Haberc ler , Mes h ve Cab r k, 154— söz
167. Kab r ve öğret ler ; Bu noktalardak oryantal kavramlar, 168 Lap s;

-183. Dünyaların ve varlıkların alternat f yıkımı ve yen den üret m , Cab r c
184-206. Göçler Doktr n , 207-224. İbadet İswara;
Adon s, 225-244. Notlar, 245. Ceres
B III. — Çeş tl efsanelerden geçen G zemler, Aşk Tanrısı -157.
ve Psyche, vb., 261-298. Avrupa'da Başlatma Törenler Melek

ve H ndostan; Boodh-Cymr c doktr nler , 229-348. Notlar, 349. 150-1
B IV. — Ateş, Taş, Dağ, Su Sembolü, 370— çok
380. Köken zlend ve özü gel şt , 381-390. Modern B
Sürüm 20180127
Sayfa 5
İLAN.
sembol k d l b lg s zl ğ , 391-410. Bazı ant k efsaneler

411. Yılan, Güverc n ve Arı sembol zm , 417-428. Su,
Balık ve Çeşme sembol zm , 428-436. Scarabæus ve But-
terfly sembolü, 437-441. Harf ve sayı sembol zm , 441-461.
Notlar, 462.
B V. — M toloj Tezler , 486-495. Yüksek Pagan
İbran ce'n n aks ne 494-510 lah kavramları. Yunan
çılgınlık, çok batıl nancın ve cehalet n ebeveyn , 511-516. Rab-
k l çılgınlık, 517. Bütün Tanrıların b rl ğ , 524. Kutsal Ruh,
532. Tanrı olarak Jüp ter ve Mes h adı, 532-544. Juno olarak
Kutsal Ruh ç n sembol k s m, 545-560. D ana da aynı şek lde,
560-570. Aynı Venüs, 571-582. Aynı M nerva, 583
-602. Vesta aynı, 602-619. Hades tüm Ruhları kasted yordu, 620
-622. Mes h adı ve sembolü olarak Hermes, 623.
aynı, 628. Aynı Vulcan, 647. Aynı Mars, 650. D onysos
aynı şek lde, 655. Yüce Olanın Çağrısı, 677. Ek
Is s, 681. Notlar, 687. D z n.
P III. ACA.
F yat 16s. Pp. 854.

C. — B I. — H nt teoloj s , yüce ve kutsal
doğa, 1-12. Yunan stan ve Roma'nın aks ne, 13-21.
Kara Bak re ve Çocuk, 23. H ndu m toloj s , 24-33. Oluşturma,
Theocras a, Menu-Taur, İnek, Meme, Horoz, Sular ve
d ğer esk semboller, 34-43. S r W. Jones, H nd stan'ın Tanrıları hakkında
ve Avrupa, 44-48. Oannes, Ianus, Iunon us, Ja n-Esa,
Matut nus, D -One, Gan-Esa, 49-58. S r W. Jones Satürn ve
Satürn m tosu, Menu ve Ceres, 59-69. Foh ç n yorum,
Crodo, Orus, Quetzalcoatl, Iamos, M nos, Branchus, Sos pol s, Saba-
z us, Nusa, 70-86. Zeus, V shnu, S v ve Brahma'da S r W. Jones,
Yaratılış, Neptün, Parvatt , Bhavan ve Eros, 87-102. Uyum-
Su ve Bal k Gücü Hakkında; Beyaz Taş veya Jüp ter
Lap s; Monol t veya Phallos; Deu-Cal -On; El Gab r veya
Cab r c Messenger; Ruhun Erkek-Kadın Doğası; Erl c Han;
İswara; Kutsal Ruh'un H ndu m tosları; Tanrıların Annes ,
Ceres, Astarte, 103-149. Rama ve Cr shna'da S r W. Jones, 150
-157. B -Une, Os r s, Cadmus, Sesostr s, K un,
Melek Ar tz, Herkül, Ceann-Faolo, Kuzu ve Çoban sembolü,
150-183. Sur-Ya veya God Iah'da S r W. Jones; Cal , 184-190. de-
atlant s, 190-202. Notlar, 203.
B II. — Yed K l se, 222. Odalar tarafından Anı,
Sürüm 20180127
Sayfa 6
v İLAN.
224-248. Yorum, 249-252. Anı Gold ngham tarafından ve 34. T

başka b r yazar, 253-264. Mar a Graham tarafından anı, 265-269. 35. T
Arka veya P'Adam Khetr, 269-276. 36. T
B III. — Apoca'nın çeş tl bölümler hakkında yorum- 37. T
lypse: - f
1. Kutsal V zyon'a g r ş, 277-292. 38. T
2. Işığı olan Tanrı Mes h' n görkeml sembolü 39. T
lah haberc lerde parlar, 293. 40. T
3. Peygamber m z n İnşası, 307. 41. T
4. Dört Canlı Yaratığın V zyonu, 309. 42. T
5. Peygamber Efend m z, Tanrı'nın Şanına yüksel r, 334. p
6. Cennet açılır — Taht ve 24 Kad m, 337. 43. T
7. Kuzu tarafından açılan Cennet K tabı, 358. 44. A
8. Tanrı'nın Kutsal Ruhu ve Kızıl Ejder, 376. 45. T
9. Kutsal Zafer İlahı, 407. 46. T
10. Kızıl Ejder' n Açıklaması, 408. 47. A
11. İnsanlığın dört ırkı, 409. 48. T
12. A, Tanrı'nın İlk Elç s , AM 3000, s. 417. 49. T
13. E, Tanrı'nın İk nc Elç s , AM 3600, s. 434. 50. P
14. F -, Tanrı'nın Üçüncü Elç s , AM 4200, s. 455. 51. A
15. Atlant s' n suya batırılması, 466. 7
16. B, Tanrı'nın Dördüncü Elç s , AM 4800, s. 473. 52. T
17. Bu Avatara'yı zleyen Evrensel K l sen n V zyonu, 481. 53. T
18. Uçan orak görüşü, 487. 54. T
19. Yılan badet n n doğuşu, büyümes ve kınanması, 488. 55. T
20. Z, Tanrı'nın Beş nc Elç s , AM 5400, s. 493. 56. T
21. Başmelek M ka l' n v zyonu, 517. 57. T
22. T, Tanrı'nın Altıncı Elç s , AM 6000, s. 519. 58. T
23. Bu büyük Messenger'ın öğret s n n sembol k v zyonu, 531. 59. T
24. A, yed nc Allah'ın Elç s , AM 6600, s. 535. 60. T
25. İzlenecek ht şamın sembol k görüşü, 544. 61. T
26. Dünyanın lk dört büyük monarş s : H nt-Et yopya, 62. V
İsk t, H ndu, Ç nl ler, 545. 63. T
27. Medo-Fars ve Yunan-Makedon monarş ler , 550. 64. T
28. L-T ve J, G'n n Sek z nc ve Dokuzuncu Elç ler , 65. T
AM 7200 ve 7800, s. 557. 66. T
29. Cennettek bu k Elç n n taç g yme tören , 574. 67. T
30. Öğret ler , verd kler yle aynı olmak ç n göster ld . 68. T
kes c ler, 577. 69. T
31. M 'A, Onuncu Elç , AM 8400, s. 579. 70. T
32. Cennettek tek tanrılı övgü lah ler , 597. Anc
33. C-K, Tanrı'nın Onb r nc Elç s , AM 9000, s. -
604.
Sürüm 20180127
Sayfa 7
İLAN. v
34. Yed trompet taşıyan Melekler, 614.

35. Fransız İmparatorluğu ve Napolyon, 623.
36. Son Yed Veba le Melekler, 628.
37. Dünyanın büyük h yerarş k başkentler ve
kader öngörülüyor, 631.
38. Kötülüğün çöküşü üzer ndek alamet , 644.
39. Yok olan meleğ n egemenl ğ , 647.
40. İng l z mparatorluğunun sembol k v zyonu, 657.
41. Amer kan mparatorluğunun sembol k v zyonu, 667.
42. Tektanrılılığın tüm kötü egemenl ğ n son devr
güç, 668.
43. Tanrı'nın On İk nc M's , AM 9600, s. 669.
44. Tak pç ler n n v zyonu, 675.
45. Cennet n Ses , tezahürünü lan eder, 677.
46. Müm nler n görkeml cemaat , 678.
47. On k nc Yüzey tak p eden Melekler v zyonu, 684.
48. Altıncı trompet taşıyan Angel'a ver len komut, 686.
49. Yed nc Trompet n sondajı, 691.
50. Kalpa'nın dağılmasına önsöz. 695.
51. On k nc Elç y başaran Melekler n b r başka v zyonu,
701.
52. Beş nc Mühürün açılması, 704.
53. Yed Melek' n emr , 704.
54. Yed Melek ş şeler n döktü, 706.
55. Altıncı Mühür'ün açılışı, 712.
56. Şeh tler n Hak kat V zyonu, 713.
57. Yed nc Mühür'ün açılması: ve Kalpa'nın sonu, 719.
58. Rab Tanrı'nın Majesteler görülür, 722.
59. Büyük Yargı Günü, 727.
60. Çeş tl yaşama göç günler , 734.
61. Yen güzell ğ n yen lenmes , 735.
62. Kutsal Ruh'un V zyonu, 742.
63. Elç ler tak pç ler n Tanrı'dan talep ed yorlar, 743.
64. Kutsal Ruh'un y ye vaatler , 744.
65. Yen Cennet' n v zyonu, 755.
66. Aynı görüş devam ett , 757.
67. Neh r ve Hayat Ağacı, 771.
68. Kutsal Şehr n yücelt lmes , 774.
69. Ambros al Sular ve Cennet Ağaçları, 775.
70. Büyük ve son em r, 778.
Kıyamet n kad m m st k s mler , 779-782. Semboller, 783
-785. Notlar, 787. Genel Endeks, 805.
Sürüm 20180127
Sayfa 8
v İLAN.
ENOCH KİTABI,
X
X
X
TANRI'NIN İKİNCİ MESSENGERI. XX
XX
2 Vols., Res ml , F yat 10s. * XX

XX
XX
V. I. Önsöz.
XXV
B I. 1-18. Notlar, 19-33.
XXV
”II. 34-116. Notlar, 117-175.
XX
”III. 176-338. Notlar, 339-368.
XX
V. II. K tap IV. 1-147. Notlar, 148-160.
ENOCH KİTABI.
C.
I. E'n n uyanışı.
II. Geçm ş n V zyonu.
III. Yaklaşan B r V zyon.
V. BEN.
IV. Güneş ve Göksel İşaretler.
V. Işıklar ve Zaferler.
VI. On V zyonu.
T -P
İlk Mezmur.
VII. Tanrı'nın Yargısı. P
VIII. Doğal Hukukun Tekdüzel ğ .

IX. Gece Bekç ler .
X. Dünya'nın Üstünlüğü.
XI. Sam-Iaza hakkında karar.
XII. E'n n Gözlemc lere Görev . S. 1
İk nc Mezmur. 1
XIII. Günah Vad s 'n n V zyonu. 2
XIV. Evrendek Yaşam Em rler . 2
XV. Gölge Ülkes n n V zyonu. 2
XVI. İnsanların Oğullarına Vaaz. 2
XVII. Dağların V zyonu. 2
XVIII. Yed parlak yıldız. 3
3
Üçüncü Mezmur. 3
3
* Mal yet f yatından daha az, ancak bu şek lde yayınlanan, Gerçek olab l r 3
yayılmış.
Sürüm 20180127
Sayfa 9
İLAN. v
XIX. Mıknatısın V zyonu.

XX. İnsanın Oğlu V zyonu.
XXI. Ateş Neh rler n n V zyonu.
XXII. Göksel Topraklar.
XXIII. Kutsal Dağ.
XXIV. Tatlı Suların Vale.
XXV. Yed Gökler n Yüksel ş .
XXVI. Haberc ler n V zyonu.
XXVII. Ağaçların V zyonu.
XXVIII. B lg Ağacı.
XXIX. Göksel Parıltılar ve Bakışlar.
XXX. TVG.
RESİMLER.
V. I. Katlama plakasında ön parça. Kutsal Ruh k yaşın altında

yönler . Inchoat on Çember . Ver len karakter st k şaretler
Enoch'a.
T-P: Meks ka ve H ntl ler n lkel h yerogl f
AO'dan Balık-Avatar.
S. İs s olarak Kutsal Ruh ortaya çıktı.
Eleus n an Madalyası.
Elç , Asur Oannes.
Balık tanrısı Dag-on veya V shnu.
Eleus n an Madalyası.
S. 176. Mısır Kutsal Ruhu, Oğlu Elç s le b rl kte,
Kutsal Vultnre, Racham tarafından gölgede bırakıldı.
191. Man-F sh Hermes.
258. Meks kalı AO ve Domuzu-Avatar.
261. Bel-Ops Asası.
262. On k nc Elç Çubuğu.
293. Sembol k Phœn x.
297. H ndu m toloj k Mağara oymacılığı.
309. Elç n n Enkarnasyonu.
322. Kutsal Ruh semboller .
326. Venüs Cab ra.
336. Naros Madalyası.
337. Papalık Naron c sembolü.
Sürüm 20180127
Sayfa 10
v İLAN.
V. II. Katlanır plakada ön parça. Cwen la, Kutsal Ruh ve

Sfenks-Bak r.
P. 1. Res Messengerlullah'ın Gökten İn ş .
6. Rod ve Key le Fr g Kutsal Ruhu.
7. İk başlı Ianus veya Oan.
11. Kutsal Ruh Ateş n ç nde.
24. Hanok burcu (bakır üzer ne oyulmuş).
27. Mısırlı İs s.
35. Süryan oyma.
36. Nemroud'dan mermer.
37. Tanrı ya da Güneş'tek Melek.
66. H ndu Sr .
68. Kutsal Ruh ve Bebek Buda.
71. Iao, ayrıca Adamas.
72. Solar Messenger.
73. Fo-Merhaba.
75. Üç Thot Madalyası.
77. Lao-Tseu ve İsa'nın büyüsü.
79. On k nc Elç Madalyaları.
85. H ndu AO.
87. Cab r c Madalyası.
91. Naga-L nga-Nand .
W
96. Sfenks.
148. Eleus n Güneş Madalyası. Ben de
163. Tanrı Güneş Enerj s nde.
169. Meryem Ana Madalyaları. ulaştı
cevabım
174. Aslan Başlı Yılan.
188. Kıyamet madalyaları. daha y
190. Kutsal Ruh madalyaları.
yazar po
194. Aslan Tanrısı; Naros aslanı.
196. Tanrı ve Kutsal Ruh.
hang cr
212. Ad Buddha. G;
236. Güneş taçlı Buda.
akıl
250. Yılan Haberc ler .
281. Sek z Köşel Mazon k Haç. d'ye yardım
283. Cab r c madalya.
291. Kıyamet n Altın Tütsü Sunağı; Mıknatıs
Vazo ve Zeyt n Ağaçları.
S, -
ğrenç
Jener
çok sen
Sürüm 20180127
Sayfa 11
W bu çalışma basından geç yor ve
B r Önsöz, b r mektup gerek p gerekmed ğ n tartışıyordum
bana Güney Afr ka'dak b r yabancıdan ulaştı.
cevabım b raz büyümüş, bence h zmet edecek
G r ş ç n her şeyden daha y .
yazar bel rl düşünceler , an madvers yonları, şüpheler ,
bu da B'n n b r parçasını ncelerken
G; ve sanırım benzer düşünceler ortaya çıktı
başkalarının z h nler . Katıldığım cevap
onları dağıtmaya yardım et.
TABG.
N, SA,
11 Mart 1872.
S, —A'dak çalışmanızı okuyorum. ben
k nc c ld b t rd m. Özne, o
üzer ne yazdığınız Genel M toloj ,
uzun yıllar ben m ç n büyük b r lg ve özell kle
br
Sürüm 20180127
Sayfa 12
ÖNSÖZ.
C al çalışması ve b r süred r üzer nde çalıştım. bu üç

Hır st yan dünyasını der nden çok y yapmak ç n hesaplanmış, Paul sm,
y ce ve d nsel olarak çalışıldı. Bazı şeyler var İng l z S
bana yankı olarak ger gelen ş mde z h n, s
kend düşünceler . K tap III'tek yorumlarınız, C lt no. Ben lg l olarak
Cennet n Nemez , y ce y d r. Tutuyorum, yaralamak
Tanrı'nın sevg s n n ve unth nk
ışık veren ve akt f kucaklayan operasyon. Ve yansımakta.
ş n zde başka şeyler de var ama Sonra ben
d n dünyada kabul görmüş gerçek, yıllarca ç nde
kend nancımın b r parçasını oluşturdu. Sen nle b le katılab l r m basın
b r Dünya İnancının peş nde. yol. b r
Bu açıklamaları yaptıktan sonra anlayacaksınız, daha
tak p edenlerde kör, öldürücü olarak yazmıyorum, Söyler m
rak ps z rak p. sen n varm
Bence Yahud ler yanlış anladın. oldukça katılıyorum kopyala veya
ne Avrupalıların ne de Avrupalıların Ve
Yahud 'n n Tanrı'nın dünyasındak poz syonunu korudu ve sen
d n s stem n destekley c poz syonu yanlış mportan
d ndarlar arasında Yahud lerden geld ğ olab l r m ? b r
d ğer nsanların s stemler . Bence sen gar p b r şek lde Ve ho
Paul ve Paul'ün öğret s n yanlış anlar. Geld m ve
yaklaşık otuz yıl önce Pavlus'un vers yon
dev rmek ç n yazdığı b r s stem n savunuculuğunu yaptı. sen
Paul zm, Kalv st k münhasırlığın tam ters d r eldey m
ve Ant nomyan zm. Romalılara Mektubu tab k
evrensell k doktr n dd a etmek ç n açıkça yazılmış yetk
Yahud münhasırlığına karşı. Mevcut kötülükler acc oldu
Hır st yan doubtüphes en korkulu. Ama onlar Ben sığacağım
Pavlus'a atfed lecek? Ve onlar değ l m - bakım. İç nde
en azından esk çağın kötülüğü le eş tlenm ş Yapayım
Roma ve şu anda Ç n şeh rler n n m ? atıfta bulunmak
Bana öyle gel yor k ,
Sürüm 20180127
Sayfa 13
ÖNSÖZ.
Yahud ve Kutsal Yazıları, Paul ve

Paul zm ve Avrupalıların kötülükler ve özell kle
Br t sh Soc ety, kend önyargılarınızdan kaynaklanıyor
z h n, sadece başkalarını suçladığınıza benzer
sözde pagan d nler le lg l olarak,
Çalışmalarınızı sadece tahm nlerde değ l
düşünces z ve düşüncel ve yen den
yansımakta.
Sonra bana öyle gel yor k , kel melere t raz ederken
Tr n dad'lıların nançlarını fade ett kler ,
Dual zm'e olan nancınızı aynı şek lde bastırın
yol. Ve sen b r Panthe st değ ls n,
olduğunuzu dd a ett ğ n z b rden fazla yer.
B rkaç soru sormak st yorum. Hang otor te
A sürümü ç n var mı? Herhang b r var
kopya veya kopyanın b r kısmı arks'de bulundu & c.?
Ve sonra, bulunsa b le, bu,
s z, bu muazzam, dünya çapında, her zaman, kucaklayan
heyecanla talep ett ğ n önem
olab l r m ? Ve eğer öyleyse, neden ş md ye kadar g zlend ?
Ark nasıl ve k m tarafından açıldı?
ve g zem b l n yor mu? Ben vermed m sen n
herhang b r kr t k sınavı vers yon: ama bana öyle gel yor
bütünü Yahud Kutsal Yazılarından aldın, ben
n hang prens b seçt ğ n anlayab l yorum
yapılmış ya da değ ş kl k yapılmıştır. Sen n ne
sürümünüz ç n yetk ve hang lkeye sah p
gerçekleşt r ld m ?
Vol. III ve daha sonra tekrar okuyun
bakım. Bu arada genel zlen m m yazıyorum.
Başka sorular sormak ve soru sormak st yorum
bu çıkış köşes nde,
A2
Sürüm 20180127
Sayfa 14
v ÖNSÖZ.
dünyaya sah p değ l m. Bu arada nan bana Yahud ler

olmak, Bende fr var
Saygılarımla, eşyasız
küstah değ l
k onun
gu oldu
erkek ç n
d rest e
Juda 'ye
m syon
20 Mayıs 1872. bu sup
DS, - 11 Mart tar hl mektubun geld kabaca
bugün; Ben lg yle okudum, hayır bırak
büyük b r mesafe ve akıllı b r sorgulayıcıdan. ben enormou
Cab r c Mes' n hak kat n tanıdığınız ç n mutluyuz. değerl k
Senger, K tap III'te ortaya konduğu g b ve com var
g zl m toloj y göstermede esk m toloj n n değer Dudaklar
d n üçlüler ve Geçm şe ışık tutuyor. ve sıcaklık
Sadece b nde b r adam z hn n Ses I a
Bunun g b konuların anlayışı: okumuştu
çokluk cehalette, z h nsel tembell kte ve sen- bu w'de
uygunluğunu ve durumunu y leşt rme arzusu le, oppo ol
veya Çukurdan ortaya çıkarak, kan gözyaşı çekmek ç n yeterl d r onların cadıları
y d lekler g b gözler nden. nsanlığa
Söyled ğ m h çb r şey yumuşatamıyorum veya ger çekem yorum b r araya get rmek
k m yapar
* Bu harfe önek olarak eklenen madalya Kutsal Ruh'u tems l eder.
G zeml Vazo, Cab r 'n n kaynağını göster r şu bo
İlkbahar, Ağaçlar sembolü altında kes lm ş: Zeyt n Çeleng ,
m'de
Kutsal Ruh'u da karakter ze eden, onları katında kucaklar.
EK harfler Ευαγγελιστης veya Ευαγγελος bel rt r sev n r m
Κυριου, Rab'b n İy Elç s veya Buda. Görmek postacı, b r
aynı mektubun sonunda aynı mektubun sonunda yer alan madalya.
nvoc
Orada Den z Adamı veya On k nc Mes h, Lev athan
Suların, Kutsal Ruh'tan Zeyt n' aldığı görülür ama rega
Egemenl k ve hak kat dalı. Bkz. II, 70,88.
Sürüm 20180127
Sayfa 15
ÖNSÖZ. v
Yahud ler; gerç ben şahsen b rçok k ş ye saygı duyuyorum.

Aralarında dünyanın yapab leceğ nden daha fazla arkadaşım var
daha şerefl h ç k msey üretemez. Ama bu olmalı
ben s steme kör etmey n; ne de beklenemezd
bunu yapmalı. B r ulus olarak İbran ler
en büyük suçlardan suçlu olmak; ve Avrupalılar
yüzlerce yıldır emek altında
batıl nançlara bağlılık neden yle kötülük kötülükler
Yahud otor tes ne ve onların
Rab'b n en çok rağbet gören m llet . Ve
bu batıl nancın - kaba ve
kabaca stersen z -
yanlış anlamak ç n okuyucuya boşluk bırakmayın
doğrudan önceden zleneb l r olan çok büyük suçlar
Yahud l k f k rler n n k taplarının k m olduğu üzer ne değer
gelm ş. Ağızdan b r ateş patlaması ve
dudaklar alevl b r nefes alır ve d lden kıvılcım çıkarır
ve fırtınalar. * Bu Tahm n Ses ; ve bununla
Ses, eğer b ld ğ n z g b ,
BG'n n tamamını okumuştu ve
bu şek lde, Yüce'n n kend s n n lan ett ğ g b ,
hahamlara, rah plere, öğret ler ne karşı ol ve
onların yazıları. Bunlar son olarak daha fazla yaralandı
d ğer tüm nsanların d n k taplarından nsanlığa
b r araya get rmek. Düşük em rlerden b r Yahud yok
günümüzde b le olmayan,
bu k taplar ve onlardan türet len doktr nler,
masum İsa'nın öldürülmes nde. Çokluk
çarmıha ger lmes nde b r küfür, b r m-
postor ve baştan çıkarıcı b r malcontent; ve küçültmek değ l
st la, kanı üzer m ze ve çocuklarımıza ,
ama onu b r onur ve gurur kaynağı olarak görmel y z. ( Mat .
* Bkz. Bölüm III, 672.
Sürüm 20180127
Sayfa 16
v ÖNSÖZ.
xxv . 25. *) Bu nedenle, ref gerek r

gerçek renkler ne boyamalılar ve bende “Az z” w
onları boyadı; Yahud lerden nefret ett ğ mden değ l, terc h ett ğ mden stud vardı
doğrusu. İy n n geleb leceğ kötülük yapmalı mıyız? onu çer
Em n m öyle söylemeyeceks n. Kaçınacak mıyız dev ls;”
doğruyu söylemek, ya da sırayla, tar h tahr f etmel y z “B r nefar
zeng nler ve güçlüler uzlaştırab leceğ m z; ya da b z yapmalıyız denborg
alab leceğ m z yanlış popüler düşüncelerle b rl kte yüzmek V s ons
şu ya da bu b z m tarafımıza çünkü yapmak uygun vardı; ve
yan ? Bunu tavs ye etmeyeceğ n zden em n m. Değ l m b z m prese
gerçeğ bastırmanın y b l nen b r maks m d r. nounce
yalan mı öner yorsun? ve daha kötü b r öner olab l r m rozet
herhang b r k ş n n b r ve
Yahud ler Tanrı'nın çok seç lm ş nsanlarıdır, öngörmüştü
neredeyse Amos s günler nden ber , b r vücut olarak kar yer daha onun
Tanrı'nın her yasasının hlal oldu mu? Ben m g b le
daha önce söyled kler , hahamlarına rağmen ve tamamen farklı amples.
b rçok as l ruhtan, b lge ve y nsanlardan ve bu ayrıcalıklı
İbran ler arasında kadınlar; ama doktr nler vogue,
ve bu belgeler dayandırdıkları k taplar h çb r şey değ l;
tr nes, doğrudan azme yol açar. Bu yüzden konuştum okyanusu
petro-paul tler n yaptığı g b özgürce; d ğer eş t olarak m serabl
zararlı mezhep. Bu yaş ücrets z konuşma gerekt r r; bu şüphe duymak
d kkat ed lmes gereken pürüzsüz ve sümüksü sular çağı veya b r mon
turbed. Şu anda moda naz kçe konuşmak ve şanlı
naz kçe ve neredeyse sempat k b r şek lde suç ve suç- abandone
nals. Humbug b z m egemen kralımız. Böyle b r şeyden nefret ed yorum görmezden gelmek
moda ve böyle b r hükümdar. Cehennem ve Şeytan hak ed yor görünüm ho
nezaket yok. † veya nd ff
Paul'e gel nce, onu y tanıdığımı düşünüyorum. Alıntı yaptım aşaması
ve BG'n n Üç Bölümünde yorum yaptı, k ms n
yazılarındak bazı tuhaf pasajlara ve bunlara o Tanrı
* Bkz. Bölüm III, 796. † Bölüm III, 672. “Ve lo,” & c. sebep olur-
Sürüm 20180127
Sayfa 17
ÖNSÖZ. v
ne olduğunu daha y değerlend rmek ç n s z yönlend rmel d r

“Az z” d . Merak etm yorum k İsveçborg,
kırk yılı aşkın b r süred r çalışmalarını ncelem şt ,
onu cehennemde, “en kötüsünden b r yle
dev ls;” Onunla konuştuğu ç n sürpr z h ssetm yorum
“Ha n b r karakter.” Sen o Swe- nanmayab l rs n
Denborg bunu gerçekte gördü ya da herhang b r İlah Olan
Gelecektek devlet n v zyonları. Ama nanıyorum k
nt vardı; ve Doğaüstü'ye tam nancım var,
kend ler n düşünen mevcut yazarlarımız F lozoflar
tamamen gerçek dışı ve nanılmaz b r şey olarak nounce; b r
dolandırıcılık rozet veya aptallık bel rt s . Daha fazlası
b r Felsefe'de tecrübel , d yor bu Büyük Görücü,
ş md bu adla geçen çöpler öngöreb l r)
daha çok onun körlüğü ve karanlığı; körlük artar
Felsefe le, b rçok esk k ş tarafından kanıtlanab l r
amples. Bundan daha akıllı b r d l h ç k mse kullanmadı;
özell kle şu anda p ç felsefes ç n geçerl d r
her şeyden şüphe eden ve yer ne geçen vogue
h çb r şey değ l; nsanı büyük b r dümen serser bırakarak
hayat okyanusu, tek b r ışık yıldızı olmadan
e sef l kurs. Yazarların haydutunda kaldı
onun b r nsan, b r mak ne, b r “yanlış nes l” olup olmadığından şüphe ed yor
ak ya da b r maymunu; Tanrı'nın asla Vah y göndermed ğ veya
Gelecek Yaşamın görkeml bakışını; ama o k m
kasvetl vahş doğada terked lm ş, onu şansa bırakmış,
cehalet ve mahvetmek. Eğer bu mutsuzluğu kabul ederse
Tanrı'yı duygusuz olmaktan başka nasıl kabul edeb l r
ya da refahına kayıtsız mı? ve bunun b r sonrak adımı
düşünce aşaması ya b r Tanrı'ya mutlak b r nançsızlıktır
k m onu hmal edeb l r ya da küfür dd ası
Tanrı b r şeytandır. Mevcut şüphec l k budur
yol açan s mya b lgeler m z n şüphec l ğ ne
Sürüm 20180127
Sayfa 18
v ÖNSÖZ.
aslında Sam an'dan farklı b r düzen - ve bu b r yanlış- yüksek eş

ertelenm ş sonuç. Ama şunu sormama z n ver değer
mutlu kaf rler: Dünya olmadan ne olurdu emolume
Doğaüstü? İlah olmadan Doğu ne annotato
Buda'lar; Zaradusht Sabah Yıldızı kadar parlak, annem koru
ve Arab stan'ın cennet-hayalperest ? Batı ne pr estcra
İsa onu kurtarmak ç n yükseklerden gelmem şt hang s
Rabb n zm ve tanrılar? Avrupa ne olurdu halka beco
bell yse orta çağın uzun geces nde Ve h
kutsal erkekler ve kutsal kadınlar lah görüşlere sah p değ ld eğer düz
Göksel? Bunların yalan olduğunu söyleyel m m ? sal? b r
ya da sonsuza dek durduklarını? Allah korusun! Hala heps ben m fr
her zaman sığ şüphec ler ve sof stler bulunacak ç n yaşadı
eğer b r onlara nanıyorsa yüzüne gülen dd a, b r
Kutsal Rüyalar; ve k m - erud t g b ve sen spea
N mrod'un büyük f k rl yazarı — değ l
Stockholm yaşını “küçük düşürdü” ya da daha doğrusu har ka ep
yaşının ırkı; gerçekte belk de wr
en seçk n süsleme. Karşılaştırma onu b rl kte ha var
onun eşc nsler Johnson, Wesley ve Goethe ve b l yoruz
nasıl göründüğüne bakın. İs mler seçt m nsanlar ha
t raz edemeyeceğ n z: b r nc ve k nc pzt sen
neredeyse tüm bak reler takl t etmeler gerek yordu. ve s lv
ücretler ve çok sayıda b l m; ve üçüncü b r kınama
m lyonlarca nsan tarafından b r tür dem -tanrı olarak görülüyor. hang nc
akıl. Ben m düşünceme göre, bunlar sadece bu uygulama
İsveçborg le karşılaştırıldığında t ble. Ama ben tutarken s par ş et
Swedenborg bunu ve d ğer şeyler mutlak olarak gördü gether fr
doğruluk ve gerçek, gördüğü her şeye nanmıyorum; var zamanlar yapar
büyük hayaller gerçekler le karıştı ve bunlar olur .
b lgece açık olmalıdır. Y ne de Swe- doğru,
denborg sadece muazzam b r b lg n n büyük adamı olarak hayırdı
ve görkeml akıl, Pavlus'un görüşü hak ed yor
Sürüm 20180127
Sayfa 19
ÖNSÖZ. x
yüksek önem. Daha gerçek olduğuna em n m

büyük olan profesyonel lah değerlerden daha değerl
görüşler ne halel get rmek ç n
Konuşmacıların açıklamaları k m olacak?
aynı prangalarla yapab lseler,
rah pler başından ber dövme yaptılar ve
her esk g b sürekl yen b r bağlantı ekl yor
halka aşınmış, paslanmış veya çürümüş hale gel r.
Ve burada, belk de d yeb l rs n z (ne de
düz yaparsanız), Süperna hakkında tüm bunlar ned r-
d r? sal? Tüm deney mler m bunu redded yor; deney m
tüm arkadaşlarım ve tanıdıklarım da bunu yapardı. Sah b m
dünyada kırk, ell , altmış, yıl yaşadım,
dd a ed n ve h çb r şey görmed m
hakkında konuşuyorsun. Ver len. Ama bütün akıllar ve bütün nsanlar
aynı değ l. Arkadaşların muhtemelen hayır yazdı
har ka destanlar var ama y ne de büyük destanların
yazılmış. Arkadaşların h çb r ,
İskoçların “ k nc görüş” ded ğ şeye sah p oldular ve
b l yoruz k yüzlerce k ş n n b lge ve as l
nsanlar key f aldılar ve hâlâ sah pler. Bazı erkeklerde
mon duygusu esasen vardır - altın toplayan h s
ve gümüş — d ğerler nde ruh-duygusu ded ğ m; yan ,
beyn n ve ç doğanın b r durumu,
bu dünyanın hang şeyler şeylere tab
Cennete bağlı. İlk sm n z h nler ne
doğaüstü b r efsaned r; onlar da redded yor-
nançlarından uzaklaşmak. Gerçekten de
kez b le kabul ed p edemeyecekler nden şüphe ed yorlar
olur . Ama doğaüstü olan başkaları da var
doğrudur ve eğer dünyadak küçük hayata k m değer ver r?
Göksel pırıltılarla neşelenmed . Yapamazsın
A3
Sürüm 20180127
Sayfa 20
x ÖNSÖZ.
en ünlüler m zden bazılarını sınıflandırmadan bunu reddet durdu.
aptalların ya da sahtekarların s mler yle, kend g r ş
zor. Kaç tane peygamber bel rd ve Dokuzuncu M
hayaller sıradan nsanlara b le geld ! Kaç Generat
çgüdüsel sunumlar! Kaç tane önsöz B z olab l r
İy ve kötü! Bunlar doğaüstü değ l m ? was b l yoruz
P sagor ve Sokrates' n Da mon'u değ l, Lead n
doğal? Em n m k bunlardan h çb r n t raz
B lgeler kasten yalan söyled . Karşılaşılan Öz oğul d nle
Tasso le sadece b r efsane, b r del l k s s , b r hayalet dener
hayal gücünün tom? Ama onun aramasını stemem- yanlış, yan
bu tür çok boyutlu kanıtlar ç n tory veya b yograf . küre,
Dünyanın adamları asla onlara nanmayacaklar; ve yukarıdak erkekler olmayacak
dünya onları asla reddetmeyecek; ve böylece mesele ve ç n
Kalıyorum, sanırım, sonsuza dek bu alanda kararsız d olmalı
şey. Ve öyle olması doğru. İç n eğer kapı
Tanrı bunun üzer ne görünür b r şek lde göklere necekt Ama bu
dünyaya, erkeklere doğru yürümeler n emred yorum, sanırım sensuals
bunu em rler ne taat ederek yaparlardı. dayanır
Yüce — ama o zaman özgür radeler nerede olurdu? tutku,
ve bağlı kölelerden nasıl farklı olurdu? Fakat ulaşmak
köleler n taat Tanrı'nın sted ğ şey değ ld r; fakat b l yorum
akıllı ruhların sevg s ve badet , k m bu
kend çabaları , başkalarının söyled kler yle değ l, asla kn
O'nun yolunda. Bu nedenle Tanrı nsanları terk ett adm ss o
Doğaüstü le uyuştuklarını düşünmek; ç n daha az gerçek
sted kler g b reddetmek ya da kabul etmek; ne de O th b l r
Elç ler n , muc zev hed yelerle g yd rd . olmadan
tüm dünyaya (k ben
En Yüksekler n akred te h zmetç ler ; bunun ç n çaba
y ne taat zorlamak, boyun eğmemek değ l b raz k ra
s on. Tanrı kend n kanıtlayan Vah y verd b lgel k.
uyumları ve güzell kler le doğru olmak ç n, ful ve
Sürüm 20180127
Sayfa 21
ÖNSÖZ. x
durdu. Onlardan başka del l eklemez

kend çsel mükemmell k. B z tanıklık var
Dokuzuncu Elç , sadece kötü ve z na olduğunu
b r şaretten sonra aranan nes l (Mat. x .39 ) ve
heps ne uygun olduğundan em n olab l r z
Tanrı'yı b l yoruz, O'nun herhang b r görünüşten kaçındığını
nsanları doğru yoldan
gerekçeler ne t raz; başarılı olduğunda,
oğlu d nler. Her nsanın gücünde olduğu g b , eğer gerçekten
gerçek d n bulmaya ve d nten ayırmaya çalışır.
yanlış, bu yüzden Doğaüstü'ye g rme gücü de var
Küre ve Melek Özler le sohbet etmek. Ama o
denemeyeceğ m; ve bu yüzden cah l kalıyor,
ve sonsuza kadar dışarıda. Ve onun ç n ad l değ l
ç nde ç çek açan Cennet tamamen nkar etmel
daha önce h ç bu kapılara yaklaşmaya çalışmadıysa.
de Ama genel olarak yaptığı budur. Tutunan b r adam
duyular ruhsallarla l şk lend r lemez. B r adam
sadece sağduyusuna güven r; para kazanmada
tutku, sadece caruals sonra onun enerj s nde, asla
daha yüksek, ruh-duyuma, ruh-aydınlığa ulaş.
Dünyev b lgel ğ n b rçok b lg n ve erkeğ n tanıyorum
n Doğaüstü'n n tamamen moonsh ne olduğunu düşünen; ama ben
h çb r n n ulaşmak ç n çabaladığını h ç b lm yordum
olmayan Işık Çemberler ne g r ş
daha az gerçek, çünkü böyle görünmüyorlar. Herkes
b r erkeğ n para, yemek ya da öğrenemeyeceğ n b l r
emeks z; herkes Gerçeğ alab leceğ n düşünüyor
(her şey n en değerl olanı)
kend başına çabalama, ama sadece d nleyerek
sözler n kabul ett ğ bazı rah pler şe aldı
b lgel k. Ama eğer Doğruluk mu, Işık mı, yoksa Güzel
ful ve Sp r tüel şey, onlar ç n oldukça emek vermel y z
Sürüm 20180127
Sayfa 22
x ÖNSÖZ.
altın ç n çalıştığımız kadar zor, ya da b z m bunun; o

sah p olmak. Ne Gerçek ne de Işık, Trans hal nde
onları tüm kalb ve ruhu le stemeyen adam; yaklaşık on
k m onları hevesle aramaz ve k m ve foun
başarıları ç n erken ve geç zahmet. Neden gerek r yaralanmalar
tanrısı karnı olan erkekler, Saf ve Chambe
Görünmez Kutsal Ruhlar onlara mı gelmel ? o yapab l r
Ne sempat veya yazışma (İsveçl kend n ,
g an allus on), yeryüzündek nsanlar arasında olab l r m , tanımlamak
ve cennet n yaratıkları, k nc s n n senkron
dünyanın en saf chrysol te dünyalarını çoğu m
onlar değ l m ? Londra-
ence? Y ne de b rçok y nsan belk de ruh
bekl yoruz - boşuna söylememe gerek yok. kum değ rmen
Bunu yazarken, gazetelerden b r nde nüfuz etmek
tedav eden k ş ler üzer nde bazı etk ler olab lecek konular har ka
Doğaüstü * saygısızlık. Bana göre h çb r şey değ l; fakat ntere
d ğerler ne göre en net ve ötes nde nanç taşıyab l r. ruh-sou
en y argüman. Ortak Serjeant'ın karısı madde o
Londra, Lady Chambers, ne ber b rkaç gece beheld onların düğmes
aslında Atlant k' n d ğer tarafında yer aldı - seve- narra
b nlerce m l ötede okyanusun üzer nde yürü. Gördü nsanlar, w
banyo ç n hazırlanıyor gem s n n kab nde beyefend ; aşağılamak; b
gem n n an b r tepk verd ğ n gördü; beyefend spectable
sıcak su borusuna ş ddetl b r şek lde atıldı s yon. O
yanmış; zıt yönde zıplayarak ve Bay
gem n n d ğer tarafına atıldı ve sam m yet
sırtı. Hemen kocasına haber verd kavramlar u
gördükler n — en canlı açıklamayı yaptı Ama w
brkş çn
* Bu ve benzer n tel ktek konularda okuyucu
lan ed yorum
sayısız yayına ( İnsan Doğası ,
D nley c ,) çok becer kl ve v cdanlı b r adam, yayıncı Bay Burns, L'n n
15, Southampton Row, Holborn le lg l tarafsız yorumlar, yazılar, öner ler ve görüşler sağlar. hang s
Sürüm 20180127
Sayfa 23
ÖNSÖZ. x
bunun; çok tuttuğu beyefend y seçt

ne trans veya v zyonda. Beyefend Londra'ya geld
on ya da on k gün sonra. S r Thomas onu z yaret ett
ve onu koltukların etk ler nden muzdar p
Yaralandığı yaralanmalar. Ona ne ded Leyd
Odalar görmüştü. Beyefend şaşırmıştı,
y olab l r ve kadından duymak sted m
kend s , esk b r tanıdıktı. O geld ve
heps n tar f; ve olay, soruşturma üzer ne,
rüya le senkron ze etmek ve tümüyle aynı f k rde olmak
en küçük ayrıntılar. Bu beyefend ,
Londra — Sağ Onurlu Russell Gurney. Ş md eğer
böylece ruh duygusu üç neler olduğunu göreb l r.
k lometrelerce öteden uzakta, neden eter k olarak düşünülüyorsa,
görünmeyenler n küres ne de nüfuz ed n ve bakın
har kaları mı? Önems z b r konu varsa ve
sadece derhal lg lenenler ç n
ruh-ruh bu k nc görüşe sah pt r, neden b r
tüm nsanlık ç n hayat değer meseles — yan
gelecektek yaşam hakkındak b lg ler ? Bu, hatırlayın, değ l
cah l, batıl nançlı veya ded kodu anlatımı
genell kle f lozoflar tarafından
aşağılamak; ancak gerçek b r
hayattak özgül poz syon, ve h çb r zaman mag na-
s yon. Her yerde, her k s de Kayded c le lg l d r
ve Bay Common Serjeant ve h ç k mse
end nançlarının sam m yet veya düzelme yetenekler
d ğer b rçok konuda olduğu g b .
Ama doğaüstü sana baskı yaparken
b r an ç n muc zelere nandığımı varsayalım veya
onların gerçekl ğ n savunuyorum. Muc ze b r hlald r
Tanrı'nın Kanunlarında, Tanrı'nın h mayes nde,
saçma olan; Doğaüstü,
Sürüm 20180127
Sayfa 24
xv ÖNSÖZ.
Ruhsuz dünya onların hatası

herhang b r alanda Tanrı tarafından dışlanır veya olması gerek r, lk mar
safsa, doğal olarak eğ l r. Sah b m
“Dünyayı destekleyen mıknatıs” (kel meler kullanmak ç n) nan ben
Enoch) ısısını, ışığını, etk s n yayar ve h p
dünyadak her varlık sayes nde; ve sadece bunlar araz , mo
bunları b rleşt rmek ç n faal yete geç r lmeler gerek r Melekler,
en sempat k olmalarına rağmen tüm sempat k güçler ler sürmek
göklerde veya en düşük der nl klerde. ve mutlu
Üzgünüm, Kalb n zm' Bölümlerde göremezs n z. yanlış
Onayla b rl kte bahsett ğ n z Romalılar ç n. Ne berbat
dokuzuncu bölüm öngörü ve seç m m d r? araz , ”w
Bu fasıldak 21. ayet ned r ama as m lasyonu onun koruyucusu
Allah, güçlü ve mantıksız b r t rana w kaydı
kend başına ne yapacak? ve k m övdü ve s yas
bunu haklı çıkardı. Ama doğru olsa b le, kasalar o
Paul y olan b rkaç şey yazdı, bu nasıl olab l r daha fak r, w
kötü olan büyük kütley meşrulaştırmak veya mazeret göstermek? Ve ve harabe
şs z man ruhunu yok eden doktr n değ l M n a'da
ve yeryüzünü cuma
çok sayıda suçlu var ve m lyonlarca nsan var. *L
Bu adamın dogmaları ç n büyük b r ölçü tablosu Günlük N
yapma
bıraktı mı? Bana göre Paul’un
günler p
kasten ve kötülükle - çok Deccal - kend n koydu sa olab l r
İsa’ya karşı penetre

öyleyd
Dokuzuncu Elç n n geld ğ nancı yok et S on, W
güzelleşt rmek ve yen lemek ç n cennet. Ve bu nesnede Paul tüyler
Stat
çok başarılı oldu. Onu alan b r va z ç n
Ve
Pazar günü İsa'dan gelen met n ve doktr n var nsan
met nler n ve ahmaklarını Paul'den alan y rm ; yoğun r
b r acq
ve hayatını öğret lere modelleyen b r adam ç n
...
Dokuzuncu Elç ’de l me l me
t baren, th
Sürüm 20180127
Sayfa 25
ÖNSÖZ. xV
kes nl kle kan lekel c nayet nançları

lk Şeh t.
Ç n'de bulunmadım ama Avrupa'yı tanıyorum ve
günah m ktarını abartmanın mkansız olduğuna nanıyorum
ve çerd ğ k yüzlülük ve sefalet. İng l zce
Kara, daha özel olarak, Yed Trompet yatağı yer ne
Melekler, günlük pro.
ev n tepeler nden en erdeml olduğumuzu dd a et
ve etrafımızdak her şey yalan söylerken
yanlış dd a. Daha fazla mengene olduğuna nanıyorum,
sef ll k, yoksulluk ve cehalet, bu “mutlu
Land ”ve öğretmen ç n Paul ve
onun koruyucusu, sah p olduğumuz d ğer topraklardan daha
Ş md k zamanda ya da Geçm şte kayıt; ve b z m
tüm servet b r kt ren s yas s stem
her gün fak rler yaparken zeng nler n kasetler
daha fak r, b r gün ateş, kan,
ve harabe. Cehennem resm n bel rtmem stend
m nyatür ht yacım var ama ben m sorgulayıcı bazı ç ne götürmek
Bu ve d ğer büyük Avrupalıların korkunç gecekondu mahalleler *
* Bu yazıldıktan uzun b r süre sonra

Da ly News (25 Haz ran 1872), Lon-
Wales Prens 'n n Bethnal Green' z yaret nde don:
gün prensler Sultan Haroun Alrasch d' takl t etm yor ve
Galler Prens 'n n daha önce h ç olmadığı kadar güvenl b r şek lde
Bethnal-yeş l' n cılız bölgeler ne nüfuz ett . Gerçekten
gar p, tutarsız b r l şk yd , parıldayan b r süreçt -
s on, parlak yetk l lerle, başını sallayan görkeml muhafızlar
tüyler ve j ngl ng koşum takımı, paw ng atları ve toz peruk
Devlet antrenörler - tüm bu ht şam ve ht şam Bethnal-green'de!
İlçen n havası korkunç yoksulluğu ve
nsan sefalet . Kral yet alayı arasında lerled
büyük b r kısmı tanıdık gelen yoğun nsan sıraları
Batı uçlu b r nsanın açlık acısı le tanışması
kulübüne g den yol . Bakıcılar arasında çok şey vardı,
bodur, dar göğüslü ve örümcek bacaklı, düzens z erkekler
anneler n n göğsünden; yalın, zayıf yüzlü kadınların
Sürüm 20180127
Sayfa 26
xv ÖNSÖZ.
k r ve p sl k, haşarat ve hastalık arasında, ve km

zeh rl hava, saçma bez ve çürümüş y yecekler ve kend n del
cesspools reek ng, yoksulluk-sefalet, k m var
B nlerce sayıyoruz ve kardeşler m z çağırıyoruz, ayrıca mak
küfür, sarhoşluk ve en ahlak ahlak günler hang m
Tanrı'yı ve mübarekler lanetleyen f z ksel bozulma coşmuş
ışık, doğdukları günü yer ne get r p h çe.
b rb rler ne en kötü huylu nefret ve kıskançlık heps n bul
ve gevşek, p s baskılar, k m göğüsler ne sarılırken

Tanrım, wh
h drosefal bebekler , b r tür şaşkın şaşkınlıkla bakarken ç nde
roman ht şamı. B r tarafta, alay aşağı nerken
Geç
Yol, Sınır ve Yarım N chols sokaklarıydı.
pol s b r hırsız ya da b r uysalca
hırsız sten r; d ğer yandan, Club-row, Güneş sahnes memnun
gün sabah kuş Fuarı. Aşağı aşağı Royalty sonunda geçt
Cebel tarık yürüyüşü, vest yerler n evler n n bulunduğu çevrede
Bundan daha
kanal zasyonlardan sızan odalar süzülür ; ve daha yakın ben m ? 'H
Güzergah hattına b t ş k müze Hollybush-
durum
bahçeler , kan zeh rlenmes annals y üne sah p. Olurdu
Prens'den kend soyundan nmes n sted ler.
b raz
taşıma ve bazı kasvetl sokaklarda b r rehber zley n fare del kler
Bethnal-green — bütün a leler n domuzlarla b rleşt ğ küçük odalara g rmek ç n-
Onun görüntüsü
geceler kıyafetler nde yerde ; onlar çocuk nerede
kend doğuşundan çok daha yaşlı olan kend katkıda bulunanlara ve öl o
üç noktadak k br t kutularına et ket yapıştırarak bakım Bzt
brüt; kadavra dokumacısının soyundan gelen tavan araları
göçmen Huguenot - onsek z on kat kat ç n mutluyuz
Tanrı,
günde b rkaç saatten az pence; arka k ler soluma w olmalı
zayıf çaylarını kazanan yarı kansız kadınlar tarafından ısırıldı ve
Tem
l sh rtsd de gömlek yaparak yeters z ekmek. a-parça ve kend bulmak
Konu. Ancak y ne de bunlar ve d ğer pek çok akraba m se- sadece sen
r es bolca ara sokaklarda ve cılız “bahçelerde” bolca doluydu, sıcaklık
parlak güneş ışınları geçen ht şamıyla yanıp sönerken
esk ? Ö
alayı ve nsanlar Prens' alkışlarken. Ve eğer
atıfta bulunulan türde sonal deney mler onun ç n değ ld , Saldırı altındak
en azından, arabası yuvarlanırken,
gözler t
West-end felsefes nde hayal ed lmeyen v andlar
3d at başlığı. b r kuruş, b r kuruş b r d l m "Şaşırtıcı Bob", s stem h
Müfett ş d şler n n der s nden geçen domuz et , yeter
müşter n n gelmes gerekene kadar
n ze
s nekler luxur at ng. 9 N san Sabah Yıldızı'ndak mektuba bakın ,
Bölüm II, 465'te alıntılanan 1867. değ l
Sürüm 20180127
Sayfa 27
ÖNSÖZ. xv
daha şanslı olanlar. Ve eğer sana b rçok şey göstereb l rsem

Burada bu tür kend kend ne yapılmış cehennemler, merak edeb l r m s n
m lyonlarca
Ayrıca Evren nsan var. kend ler ç n yapmak? ve
boyunca
Başkan, bu dünyada olduğu g b ,
yaygın güç ve Faz let övülecek b r şey ama
h çe. Ve b r Avrupa K l ses ne g tt ğ mde,
tüm bunları b r yönetmel ğe ve kuruma
Bu rütbeler ve rütbeler keyf olarak yapan Tanrı,
toplumdak bağlar, çünkü O'nun İrades ; ve olanlar
ğrenç hayatlarını bu en üzücü durumda geç rmek
uysalca “ bunun yaşandığı yaşam hal ” olduğunu söyled .
Tanrı’nın onları aramasına sev nd m “Daha kötü b r şey bulab l r m s n?
atıfta bulunduğunuz tüm Doğu boyunca bundan daha
ben m ? Tanrı gerçekten de bütün bu nsanları
durum? Has O bu lanetl onları cons gned
nasıl b r yaşam? Has O bütün bu gecekondu ve korkulu yapılan
sıçan del kler , b nlerce b nlerce "yapılan
Onun majı ”ve sonsuza dek yaşamaya mahkum, sefalet ç nde var olur,
yıldan yıla ateş ve p sl kten ölüyor? Avrupa'da
tüm bunları b ze öğret r z ve çoğumuz buna göre hareket eder z; ç n eğer
Tanrı, Babaları, bu sef ller öyle yaptı, neden
gerekt ğ n b z müdahale veya şeytan ve arasına yerleşt r lm şt r
Caz p? çünkü her tal hs zl k nsana gönder lmez
sadece merhametl b r Yaratıcı tarafından mahkeme olarak mı gönder ld ? ve olmamalı
kutsal İş g b cesurca dayanmak ç n caz p ölümlü
esk ? hatta D abolos veya Pavlus olduğunda İsa'nın kend s g b ,
ona vahş doğada saldırdı mı? Bu yüzden
pol t k ve servet badet m z n
s stem her şey ürett ve dünyanın gen ş
sadece hükümdarlarımız tanındığında tüm nsanları y besleyecek kadar
gerçeğ onayladı ve kutsal em rler ne göre hareket ett . mıydı
özel sadaka kutsal y bahar ç n değ l hang
Sürüm 20180127
Sayfa 28
xv ÖNSÖZ.
'nın h mayes nde durmaksızın akıyor g b görünüyor petro-pa

Kutsal Ruh'un kend s , konunun ne olacağını b lm yorum kandırılmış
İng ltere'de fak rler n çek lmes ; ama Tanrı kes nl kle b r ne
cesur ve çalışkan nsanlarımızın Du
k ş sel hayırseverl ğe bağlı ve kend başlarına değ l hang G
sağ eller. Ama öyle. Devam etmek ç n. Okudum, Supr
yabancı nsanlar hakkında çok şey ve sonuç Fag n, w
Bu, Bunu bulmak neredeyse her zaman olduğu kötüsü ç n kapı
Avrupalılarla l şk , kılığında başarılı t
tüccar veya m syonerler n. Bunun ötes nde ht yacım yok ateşte b r
lerlemek. Yapab ld ğ m kadarıyla soruşturma ve Bu b r
araştırma yapab l r, kend m y tanımak ç n öğrett , b r
her üç aylık dönem n ahlak durumu ve üzüntü le buluyorum tra ture
petro-paul tler (az sayıda Hr st yan var), İster m
Buda, Brahm ya da tak pç ler nden daha kötü b r kural neden
Muhammed; ken, taçlandırma noktasına İk c .
tüm kötülükler , k yüzlü olarak, Tanrı’da,
nsanlığın en y s ve en safıdır ve ağlamayı etk ler Kutsal Sp
her şey n doğru olduğu toprakların b oluşturdu
Işık başlangıçta geld ve hala a t. y ne de
Ben değ l b r İk c ; bunun ç n, sıradan anlamda, saatte
Os r s ve Typhon, Ormuzd ve Ange
Ahr mân, İy B r İlke, Tanrı ve Kötü B r İlke, ve mos
Şeytan; her b r d ğer yle sürekl Churche
üstatlık ve hak m yet — koruyan; d ğer , aranan t
yok etmek — her b r ne muhtemelen badet etmek sarhoş, b r
adanan; servet veren ve refah veren lk kölel k,
r ty; k nc s kötülükten kaçınmak. Bu o sah p,
doktr n yanlış ve kötü b r şek lde Beş nc 'ye atfed ld
* BEN
Messenger; en görkeml armatürlerden b r doğal
h ç nsanın dünyasına parladı. Şüphe ed yorum La

Ir
Ş md ye kadar vaaz g b rah pler tarafından öğret ld o
kefaret, transubstant asyon ve benzerler ; rağmen petually
Sürüm 20180127
Sayfa 29
ÖNSÖZ. xx
Yen Antlaşma'nın petro-paul t sahtec ler n n

b r adım daha lerled ve Tanrı le Şeytanı karıştırmaya çalıştı
b r şeytanın n tel kler n HIM'e atayarak Bu
Rab'b n Duası olarak adlandırılan şey n Dual l ğ ,
Tanrı'nın günaha yol açmamaya zorlandığı
Sevg ve B lgel ğ n Yüce Babası b r Yahud yd
Tuhaf, onu çağıran ve kışkırtıcı olan
masumları suç hal ne get r n ve
zevk n onlara ez yet etmek olan o korkunç sonu tamamladı
Ateş ve karanlıkta Tempter'ler n tak p ett kler ç n.
Bu, İsa’nın
öğrett , ve tak pç ler k rlett ve bu b r por-
asla kabul edemed ğ m Tanrı'nın ş ; Ama hang s
Ateş ve kılıçla yapab l rsem,
Sebep kök saldı. Ben öyleyse, hayır
İk c . Ben saf b r The st' m ve artık değ l m. nanıyorum
badet etmek ç n yalnız olan Tanrı’da. İnanıyorum
Kutsal Işık, * Güzell k ve Sevg
Tanrı tarafından yaratıldı, ancak Tanrı le ve
tab b r Öz olsa da, saygı duymaya değer
en yüksek derecede. Zaradusht ona “İlk”
Melekler "ded . Onun varlığına nanıyorum
ve en görkeml özell kler,
k l seler; bu nedenle d ğerler arasında,
Kadını memnun etmeye zorladı
b rçok vahş nsanda gördüğümüz g b ya da peks b r sarhoş g b
kölel k, böylece onun eş t nden z yade onun oyuncak olması ve
bu nedenle bu Kudretl Ruhu göz ardı etm şt r.
* Bazen bunun Ruh-Güneş olduğunu düşünüyorum,

Lucret us'un bahsett ğ doğal Güneş—
Largus eşya l k d fons lum n s Æthereus Sol,
Irr gat ass due c candlum candore Recent .
k Bu büyük sıvı ışık kaynağı olan Ethereal Sun,
sürekl yen lenen parlaklıkla cennette yaşıyor.
Sürüm 20180127
Sayfa 30
xx ÖNSÖZ.
Ve h çb r şey n daha fazla yükselemeyeceğ veya yücelt lemeyeceğ n düşünüyorum

düşün ev
bu Bak re'dek d n nançlarından daha kutsal seks asla
gökler n, kral çeler n n, kız kardeşler n n oturacak d
th ser; d ğer tüm yaratılmış güçlerden üstün; kal tes z tarafından uygun b r
sadece Tanrı'nın kend s ne ve O'nun yanında onur ve FİKRİ
güzell k. Bırakın dünya bunu öğrets n ve heps yan ,
Kadın Hakları hızla tak p edecek; bırak dünya o zaman olacak
görmezden gelme tenekes ve Kadın Hakları ç n ağlama, sıçramak
bu ağustos nancı tarafından yönlend r len, d v nest
sonunda gerçekten kadınsı olan her şey yok edecek bu yüzden yen den
ve seks güzel, ben m büyük nesnelerden b r nsp değ l
m syonum ve öğrett ğ m Hak katler, özgür olmak ve yükseltmekt r veya eğer sen
Kadınlar ve bu ancak onların ş şe o
lk büyük yaratılışı olan Tanrı'nın Kutsal Ruhuna olan nancı; egzers z yapmak
yeryüzündek ve dünyadak tüm kadınların Koruyucu Tanrıçası büyümek
gökler n. Buradak atalarımızın nancıydı vahş rha
ve Doğu'da; utanmam gereken erkekler reddederken
ş md k yarış le karşılaştır, onlar çok daha yüksek Benzer
b lg de; ve bu Creed her şey yapmalıyız br
restore görmek ç n çaba. demonst
Sanırım Pante zm kavramlarımızda farklıyız. güçlü fo
Pante zm bas tçe, Tanrı Heps 'd r; bu demek değ l , kanıtlanmış
Her şey Tanrı'dır. Tanrı'nın tüm bunların Yaşamı olduğunu dd a eder. oymalar
yaşıyor: Bu, bazılarının söyled kler nden çok farklı, DSÖ
yaşayan Tanrı'dır. Kel meler dönüştürüleb l r görünüyor, ama onlar döşemek,
öyle değ l: Sonsuzluk onları ayırdıkça gen ş b r uçurum. çıkıntılı h
Sorularınızla lg l olarak, s z kanıt
Tam olduğunu düşündüğüm şey ç n kend s BG ben b z
Cevap. My A en kapsamlı dah l b r arada
ne olduğunu düşündüğünün kanıtı: oymalar
bu ç kanıtlara dayanmalı, geçmel , geçmel çok ay
unutulmaya. Üzer ne coşkuyla yazıyorum çünkü br
Ben h ssed yorum onun aşarak ht şamını ve gerçeğ . Okudum ben K tap
Sürüm 20180127
Sayfa 31
ÖNSÖZ. xx
düşünün, dünyanın sah p olduğu her büyük k tap; ama ben

asla A'nın yanına gelen b r n okumayın. Eğer sen
oturacak ve nceleyecek, ya da BE
uyuyor ve başlıyor ya da aralıklarla; ama her gerçekten har ka
orta uzunlukta entelektüel çalışmalara d kkat ed lmel d r,
m yan , b r veya k veya en fazla üç okumada,
muhtemelen her b r n hak ett kler ç n takd r edecekt r; ve
alev kanatlarında olduğu g b ,
en kutsal düşünce, dünyadan uzak ve uzak. Ama eğer
böylece onları okumak böyle b r sonuç tak p etmez ya da
s ze daha önce olduğundan daha as l görüşlerle lham vermey n,
ya da tam b r yemekten ve
ş şe l man, ya da koşullar altında herkese olumsuz
beyn n soylu enerj ler n n egzers z ve böylece
sadece nsan olduklarını düşünmek ç n büyümek ve
vahş rabeod es, o zaman gerçekten y garant olab l r
onları manev rehberler ya da öğretmenler olarak reddetmek.
Dış gerçekl ğ ne l şk n olarak
A, çte nerede olursanız olun,
Göster başarısız olursa, eş t dış kanıt yok
herhang b r ant k lah yat ç n güçlü . İş
neredeyse sayısız malarla kanıtlanmış
oymalar, madalyalar, yazılar, gelenekler ve gelenekler
en erken dönemden t baren tüm dünya
ve belk de kabul edeceğ n z
Yorumunu okuduysanız,
Bana yazmadan önce kanıt. Sık sık sterd m
zeng n olduğum ç n dünyaya get reb ld m,
b nlerce görünümde, baskıda veya gravürde
oymalar, anıtlar, freskler, madalyalar,
nsanlığın sabahı ve heps
A — başka h çb r şek lde
K tap res mlenm şt r ve
Sürüm 20180127
Sayfa 32
xx ÖNSÖZ.
k tapların lk ve en esk s . Bunlar ş md Oannes o

b rçok c lde dağılmıştı - ancak mou
b r gün, muhtemelen çok uzak ve ne zaman karışacağım
tozla b rl kte, ne zaman b r araya get r lecekler ve
A'nın dış kanıtı olarak yayınlanmıştır. Sah b m
ben m baskımı h çb r el yazmasından kopyaladı, ama ben
el yazmasında var olduğundan em n h ssed yorum; * ama ben var
b r İlah Ausp ce altında kalıpladı ve modelley p,
B le lg lend ğ m prens pte
Ş md basından geçen E. Şunlar
her şey n oküler kanıtını steyen ve Tanrı'yı nkar eden
Ona görünür b r şek lde göstermezsen z, bunun fanat zm olduğunu söyleyecekt r,
ya da del l k ya da sahtekârlık:
y çalıştığında, bu şe yarayan etk y değerlend r r,
kend tab atlarına sah p olab l r,
b r Göksel El, her sayfada Göksel
Işık. Görev m Gerçeğ lan etmek, ama ben
bu tezahürümde veya kend mdek düşlemde,
herhang b r n almaya zorlamak; ve muhtemelen b n yıl
evrensel olarak t raf ed lmeden geçeb l r. Ama bana
Şahsen bu h çb r thalat yok, çünkü ben yazmıyorum
şöhret veya para veya üzer nde çalışan olağan teşv kler
akıl. Dörtte b r nden fazla çalıştım
b r asır geces ve gündüz,
yaptığım b l nçten başka ödül get remez
*T
görev m; B r n öğretmek ç n öğrenme ve çabalama t an na
B r zamanlar tüm dünyayı kaplayan Gerçek İnanç. köknarlar

Harf,
İlk haberc n n Asur şaret veya benzerl ğ , ve olmak
ama ç nde
* Democr tus'un kayıp yazıları arasında, th'den
Kutsal Mektupları Babylon görüleb l r, başka b r Kutsal Mektupları görüldü preced
Meroë. Bunlar A'dan başka ne olab l r? güzell k
Enoch K tabı ve Fo-H , & c. Bkz. Gönder , 320. pla ned
Sürüm 20180127
Sayfa 33
ÖNSÖZ. xx
Oannes veya Adama, * yüzyıllar boyunca

Nemroud höyükler , uzun süred r dağılmış,
ve Avrupa'ya get rd m,
göründüğü yerde
Kutsalını sunan
B r mys altındak hac m
t c emblem: g b
kutsal şek lde
Hacm n kend s
araya g rd ve
yuvarlama m re ve
k l ve karanlık, o
ışığa gönder l r,
tümüne dökmek
kel meler n n parlaklığı.
Ve eğer düşünürsen
bu konular
bunlarla bağlantı
muhteşem şeyler
A ta ned -
mak l şk n
On k nc Elç ve
Yorumda
üzer ne, yapacaksın
* Bu Önsöz'e önek olarak eklenm ş olan plaka, Mısırlı-

Kutsal Ruh ç n t an adı, ş md olduğu g b kend n açığa vuruyor
lk kez tüm nsanlığa yapar. Ön ek ne madalya
Kard nal Nor s'ten kopyaladığım mektup son derece m st k,
ve sırlarından b r n beyan ett ğ G zemlere a t,
ama en g zl şek lde. Kuyruk parçası m st k b r madalyadır
aynı yazardan. Bkz. II. 79, 80.
B'n n öncek bölümler G tek başına anlayab l r
bu sembol k tems ller n güzell ğ ve gerçeğ . Esk
III. 565, bunların gerçek tar h ve doğası
Sürüm 20180127
Sayfa 34
xx v ÖNSÖZ.
onlara verd ğ n z saatlerden p şman olmayın;

ve muhtemelen olacak sonra lk kez bkz
kutsal gerçek şekl .
İç nde bulab leceğ m umuyorum,

b r m syoner olan BG,
bu Afr ka Çocuklarına Gerçek, nan bana
saygı ve saygı le,
Saygılarımla,
1. Ben p
yol
Eğer onlar
ben değ l m
kavramlar
doğmak
p tarafından
yabancı ben
2. t
esk madalyalar. Onlara çıkan efsaneler Köknar
genell kle ekzoter yanıltmaya ve g zemeye yönel kt r; ve
başardılar. Her madalya, kend s nden bağımsız olarak okunmalıdır.
hmal
efsane. SC, örneğ n, Horace' n küfür vulgarına, gel
ekoter k veya yabancıların, Senatus-Consultum anlamına geld ğ anlamına gel r :
end şel
Başladı (d ğerler arasında) çeş tl anlamlarda ver len
bu Çalışmanın bölümler . Bu madalyalar, madalyalardan söyle
en esk çağlar: tar hler ve çağlar g zem amacıyla ver lm şt r. çok d nlen
Zeh rs zleşt r lmes .
kanıtı wh
Sürüm 20180127
Sayfa 35
Tanrı K tabı.
KİTAP I.
1. Bu K tabı çer g rmek steyenler ç n yayınlıyorum

Işık Yolları. Kend ler n tesp t edeb l rler,
eğer uygun görürlerse, çerd ğ gerçekler
tüm tar hle ve bütün bunlarla uyum ç nde değ l
Evren n Yüce Rabb
saf z h nlerde doğal olarak ortaya çıkar; ruhlarda bozulmamış
g zeml ve nanılmaz nançların zeh r yle ve
yabancı tercümanlar.
2. SA'ya g r ş makaleler nde
Tanrı'nın İlk Elç s ’nde,
atlanması veya sadece tesadüfen tedav ed lmes gereken
tam olarak halkın önüne gel, olduğum g b değ l m yd
Mümkün olduğu kadar sıkıştırmak ç n end şel
b r önsözün doğasında söyley n. Farkındayım k
bu yüzden kend m kısıtlıyorum.
okuyucunun h ssetmes n ve deney mlemes n sted ğ m kanıt;
Sürüm 20180127
Sayfa 36
2 TANRI'NIN KİTABI.
b r anda olduğu g b ence; ama bel rtt ğ m g b , neye

Rehberden daha fazlasını yapmayı düşünmüyorum. Mümkün değ l azru etmek
hayatı ne kadar uzun olursa olsun, herhang b r nsan ç n eşlenen
g b b r konuya dayanmak ç n gen şlet leb l r nsanlığın
bu, tüm aydınlatması yapab ld ğ : ne de emek
o kadar mümkün olmuştu k , boş zaman w
sabır, az m veya ona eşl k etme zamanı. Herşey k tleler I
makul b r şek lde bekleneb lecek olan, gerçekten ağır
n hayet nde gerçek B lgel ğe yol açan şaret ed lmel d r; doğa
ve eğer nsan ırkı b r zamanlar bu yöne yönlend r lm şse ve onlar tha
ç nde yürümek ç n çok benc l ya da çok küstah, k m yapab l r hayatın
Suçlama, nsan yaşamının sonunda kend n sarılmış bulursa grat f ca
tamamen harabe m ? Çünkü güneş cennette olduğu g b , sloug
düşünmeyen, sorgulayan, akıl yürütmeyen ve hareket etmeyenler, 4. İç nde
lah yat konusunda kend ler ç n, ama yürümey terc h ed yorlar konular,
s s ve kasvet ç nde, sonunda b r Karanlığa geçecek olanlar. ben
ger çek lme olmayan doğalarına uygun: k ben
eş t derecede em n ve kes n herhang b r d n nanç hang s n yapmak
Messen’ n öğret m le tutarlı olmayan ben m ç n
bu K taplarda ler sürüldüğü g b Tanrı'nın gers' kes nl kle ve ntellects
başlangıcında ve sonucunda tamamen yanlış. m bölümü
bu yaşamda gönüllü olarak karanlığı seçen adam, ve aleyhte
b r başkasına geçt ğ zaman h olur mu
varoluş şartıyla, karanlıkta da buna uyuyor, sonrak
b lg n n b lg s zl ğ n terc h eden ya da yapmayan sadece
yeryüzündeyken elde etmek ç n emek, b r başkasına g recek öncek
aynı eğ l mle yaşamak ve orada ekmek
vahş , vahş ve rrasyonel b r devlet, sted ğ g b bequeath
çer g r, bunda. (1) ar s olacak
3. Bu beyan dogmat zm n tadını çıkarab l r, ancak n ha
y ne de kes nl kle doğru ve ben mükemmel kna oldum k ben
her rasyonel nsanın sonuçlara varacağı son b
Sürüm 20180127
Sayfa 37
ENOCH. 3
Eğer sadece sam m b r şek lde olacaksa onu davet ed yorum

Gerçeğ keşfetme arzusu, soruşturma ç zg s n tak p etme
bu denemelerde onun ç n har ta ç zd . Büyük çoğunluk
İnsanoğlu bunu etk l b r şek lde yapamaz, çünkü
ekmeğ ç n emek: ama her zaman
bunu yapab lecek boş zamanları ve
k tlesel lan ç n büyük b r ölçü güven yorum
gerçekten lah b lg . Bu yüce amaçlar ç n
Doğa, Faydalı Güç verm ş g b görünüyordu
boş zamanları, ve ben daha büyük b r yanlış düşünem yorum
benc l tembell kte ya da şehvetl olarak kullanmaktan z yade
tatm n olurken, her yıl m lyonlarca nsan hayatını kaybed yor.
nu cehalet n ve gece yarısı karanlığının yamaçları.
4. Bu makalede bunlardan bazılarına lan vereceğ m
öncek ç nde kucaklayamadığım konular
olanlar. Yerde g tmek ç n bazı yerlerde görüneb l r m
k: daha önce trodden aldım; ama h çb r şey eklemeyeceğ m
k bu bana b r ışık olarak kes nl kle gerekl görünmüyor
okuyucularımın z hn ne. B n efend n n şç ler
zeka b r noktaya, o da özgürlükçü
mevcut örgüt s stemler nden nsanlığın yönet m
ve kâh nler n yönet m altında hoşnutsuzluk,
küçük b r yol b le yapmaya yetmezd
önümüzdek ell yıl: o zaman nasıl olur
şu anda ortadan kaldırmak ç n sadece kend m m
hak m s s? Ancak el mden gelen n en y s n yapacağım
tohum ek m ve eğer ben kıskançlık ya da p şmanlık h ssetmeyeceğ m
tahm n ett ğ m şanlı hasat başkalarına m ras
Gerçek D n' n mplantasyonundan ve
sonunda tüm dünyaya yayılma. Alev
İnsanların ruhlarında ve ruhlarında dolandığım
sonu b re çok yayılır
B2
Sürüm 20180127
Sayfa 38
heps n mutlu b r şek lde anlayın. Ben uzakta geçecekt r, ama o -acak 6. Fro
kalmak. Va zler, m syonerler ve şeh tler olacak te zm o
bu felsefen n zamanın sonuna kadar. H çb r güç yok edemez Baba, t
o; h çb r nanç, daha önce de olsa başarılı b r şek lde d renemez un versa
son zafer, zulme eş t cah l
erkekler n d rend ğ d ğer büyük gerçeklerden herhang b r hamarat
kutsamak ç n hayatta kaldı. Y ne de zafer saat nde bu
başarıya d kkat ets n ve lk yaklaşımlarından kaçın. sanat almo
yozlaşma. Bu sadece rah pler nden devam edeb l r, çünkü Yeryüzünde
Cennet n Creed' n h ç yok ett ler. H nd stan, E
Bunlardan z yade la ty'ye bağlıyorum; ç n çok
la ty, c dd yetteyken, ş md ye kadark en gerçek koruyuculardır 7. G t
D n; ve eğer onlar , bu Creed onların güven sadık gor l
asla ölemez. vahş la
5. Ama onu korumak ç n tembell kten mahrum bırakırken, b'ye sah p olmak
böyle b r İlah İnanımı değ şt rmemeler ç n onlara r ca ed yorum toprak, b r
g b b r s v l veya s yas ortaklığa yalnız
Wesleyans, Mormonlar ve D ssenters genell kle heps doğru.
yapılan; bununla ş karıştırmaya d kkat etmeler ne z n ver n b rkaç taneden
doğasında manev ve göksel olan; eğer onlar ç n Tanrı ra s
yapmak, harabes hızlı olacak ve çöküşü le veya Ön A
kend karışık. B r süre ç n lkel
bu tür araçlar başarılı görünüyor; b ld ğ m z g b kötülük, ama nc g b
bu temel dünyada y l kten daha sık gel ş r; cah le
Ç nl düşünür boşuna değ l— yaşamak
“ B r erkeğ n uçurtmanın kalb ve b r erkeğ n pençeler olsun degenera
kartal, üstler n aldatmasına z n ver ve 8. Ne
onun altında; övgü, hakaret, küfür ve der n
onun yanında avar ce ve onlara kalıcı b r yardım bulacak k m wa
hayat boyunca. “Ama zafer sadece geç c d r ve ben m g b
bunlar karanlığa götüren sanatlardır ve sözü
d t on. Onun olması
Sürüm 20180127
Sayfa 39
ENOCH. 5
6. En erken dönemlerden saf b r mono-

sadece B r ve Yüce Tanrı'ya yönel k te zm veya nanç ve
Baba, Evren n Ateşl Ruhu, neredeyse gal p geld
evrensel olarak dünyamızın üzer nde. Bu f kr değ l
cah l ya da modern şüphec ler n ırkı
lkel erkekler n vahş ce olduğunu ve
modernler n sadece uygar olduğu; ama kalıntıları
nsanlığın sabahı le neredeyse sanat
Ç n'de, Orta Şeh rlerde,
H nd stan, Mısır ve Etrur a,
çok.
7. Tanrı nsana lk nden öğrett . Durumu
gor l veya Avustralya yerl ler ve d ğer
vahş topraklar, Tanrı'ya nanmayanlar tarafından varsayılır
tüm nsanlığın doğal koşulu olmak
ve yavaş yavaş kend eforlarıyla ortaya çıktıklarını
barbarlıktan meden yete tek başına; bu doğru, ama değ l
m heps doğru. İlk başta yeryüzündek erken yaşayanlar
b rkaç a len n kültürsüz olduğu,
Tanrı öğretmenler olarak yet şt r ld : Y rm Dört Esk
veya Adam t Önces Sultanları onlara öğrett ve hükmett . Onların
ab l r lkel evde meden yet n lkeler vardı;
ama sürgünler seyahat ett kçe veya göç ett kçe, bunlar battı
cehalet, tıpkı eğ t ml İng l zler
ormanda yaşadıysanız toplumun tüm lehçeler n kaybederler ve
yarı vahşete dönüşür.
8. Yüce yanında en çok kabul gören
İk nc Saf ve Büyük Varoluşa der n saygı
Tanrı'nın Kutsal Ruhu olarak adlandırılan; Çünkü o
gerçekte olduğu g b , gerçek, nefes alan, hemen gel şt -
oluşturan Yüce Temel Ateş n
Varlığı. Bu İk s n n b rl ğ nden, Öz ve
Sürüm 20180127
Sayfa 40
İt raz veya B -Une AO, tüm ruhsal varlık b r özell k

gel şt r lmeye hazır. Bu nanç da fazla b r şey gerekt rmed olmasına rağmen
bunun doğru olduğunu kanıtlama dd ası. Tüm güçler n olmalı
her gün önümüzde gördüğümüz Evren t ful ve
akt f hayat enerj n n pas f varoluş üzer ndek etk s 10. İç nde
olmak; aklımızda başka b r f k r de oluşturamayız başladı
şeyler n köken hakkında. Ve h çb r gerçek yapmadı
tümünde b r benzetme olduğundan daha em n olun ton d yor
Doğanın operasyonları; ve aynı kanunla sözde
tüm astral evren yer nde tutar, ayrıca düzenler sunl ke
örümcek ağı üzer ndek b r ç y damlasının süspans yonu üretmek
örümcek veya b r gülün nar n yaprakları üzer nde. myster o
9. Ruh ve Ruhun anayasası o beca
nsanda yapışıktır, bu Gerçeğ göstermeye yardımcı olur. tamamen aynı f k rdey m
En başından ber onu d n Immacul
tüm nsanların nancı: (2) b r Baba vardı, b r eş t
Anne; Kanun üzer nde lk başkanlık; k nc kn ghtl k
Evrendek Aşkı kabartmak. Adam en uzak
bazen Tanrı'ya dua eder; sık sık ç çeker 11. F
Cennet n Kutsal Ruhu'na sempat ve destek. modunda
En sertler n hayatlarında anlar var bu ses
günahkarlar, kend ler n Tanrı'nın önüne atmaya cesaret edemed kler zaman;b r ex 'de
ama kadınsı Güç hareket ed p onları er tt ğ nde Sp r t tarafından
gerçek üzüntü ve Tanrıça'dan önce gözyaşları ç nde çözülürler- des gnat
Görüntü. Bu duyguyu ortadan kaldırmak mkansız sıradak
ölüm oranı; doğuştan gelen; H nd stan'da olduğu kadar güçlü İk nc f
İtalya veya İrlanda'da; varoluşun özünün b r parçasıdır. var mıyım
Eğer doğru olmasaydı böyle olmazdı. H ç k mse yapamaz kes n o
varsayalım k , bu türden manev b r stek ya da dürtü conseque
yapay veya yapay üret lm ş. Kal tede çok saf fabr cate
başlangıçta ruha aşılanmış olması gerekt ğ n yalnızlık yok
Tanrı tarafından. Yüksel r; yumuşar; raf ne eder; bu benef cen
Sürüm 20180127
Sayfa 41
ENOCH. 7
dünyanın her yer nde her nancın b r özell ğ ; ve

bu tek başına gerçeğ n göstermese de, y ne de
h çb r şey ç n g tmemel d r: çünkü tüm eğ l mler
bu kadar kuşkusuz ve kes nl kle Tanrı'dan olmalıdır.
10. Yaratılan varlıklar arasında nasıl b r varoluş
başladı, bazı b lgel kler n
katılmadı. Sonsuza dek Warbur- olarak kalmalı.
d yor Magnum ve Pavendum Myster um . B raz
Kutsal Ruh’un
Yüce'n n güneş g b hareket - dünyayı gördüğümüz g b
güzel ç çekler üretmek: d ğerler bunu bazıları tarafından
g zeml araçlar, sınırlı yaratıklar ç n anlaşılmaz,
tüm yaratımın m kroplarıyla kend kend ne ham le kaldı:
Ancak heps onun en mükemmel ve
Bak reler n Tertem z; ve Romalıların en d ndarı
Meryem' n ch valr c hayranlığında as l,
şövalye g b ve putperest dünyanın
en güzel zaman, güzel Cennet Kral çes 'nde. (3)
11. Bu b nalardan,
şu anda gördüğümüz her şey n,
görmed ğ m z, meydana geld (4): nanç
sınırsız güzell k küres varlığında,
aşkın ışık ve kuvvet n ruhları tarafından; olanlar
Zekâlar, Güçler, Başmelekler olarak
b r sonrak ,
İlk nden k nc ; Altın döngülerde ve çağlarda
bu ruh alemler nde, hoşnutsuzluğunda ve
cennet n mutluluğundan gelen bu Ruhlardan bazıları ve
İlah Varlığa uygulanan zorunluluk,
bu kreasyonlar ç n malzeme küreler üretmek
artık ışık ve ateş bölgeler ç n yeter nce saf değ l; ç nde
yen den güzell ğe dönüştüğü fayda kanunu
Sürüm 20180127
Sayfa 42
eğer bunu yapmak ç n b r stekte bulunmuş olsalardı; ç nde gerçek h s

aşamalı olarak ad l ve esnek olmayan tüzük öğrenmek
varlığın alt ve alt evreler ne ner, m lyonlarca
doğanın artan brütler ne, (5) lah knowled
Baba'nın aradığı merhametl sevg , budalalık. 'H
Vah yler aracılığıyla dolaşıp -dan
müth ş çocuklar eve ve kend s ne; ajans tarafından lectual sm
Sacyas nha ya da Tanrı Aslanı ve ve o c
bu yasa, çeş tl Mes hler n ortaya çıkışıyla kanıtlanmıştır. bu WHI
b rb r nden en uzak ülkelerde ve Oracle,
maceralarının en kes n olduğu dönemler göz d
gerekl . Possess o
12. Bütün bu şeyler, arayan, onun kadar h ssed l r acele etmek
neredeyse öğlen ht şamındak güneş g b tudes tal
yüzündek tüm d n n tek gerçek temel n oluşturur controve
Yeryüzünün. Bunlar, T ve değ rmen
BG ve bu nceleme ç n okuyucuya atıfta bulunulur. egzers z yapmak
13. Ama nsanlığın ç nde cehalet n der nl ğ Ama hayır
gönüllü olarak kend ler n daldırmak, herhang b r n doldurmak ç n yeterl d kavramlar
r u
ne kadar muazzam olduğunu düşündüğünde, dehşet ç nde olan bn
ölümsüzün bu nt harıyla lg l çıkarlar nev var
doğadak nsan. Sayısız Yaygın
m lyonlarca nsan, ne kadar küçük ve önems z ord na
gerçekte gelecek hayatı düşünenler n sayısı veya onların güneş
Tanrılarının gerçek doğası üzer ne med tasyon yapın. her şey t satışı
ş md ya h ç yatırım yapılmamış olana kör b r nanç- nasıl adam
gated: batıl nanç, ya da en çok abartılı b r t bar asla
aşağılayıcı masallar ya da g zl b r sadakats zl k gerçekte
d n maskes . Batıl nanç, d yor Plutarch, b r kötülüktür ness. Eğer
ate zmden kaçınılması gereken b r şey yok: ve k nc s , onaylandı
nanıyorum, manastırdan daha az asıl menfaate yol açar onları
k bu geçerl . H ç k mse nanmıyor , olur mu
Sürüm 20180127
Sayfa 43
ENOCH. 9
kel men n gerçek duygusu: neredeyse h ç k mse sormuyor ya da arıyor

şeyler n gerçek doğası hakkında her şey öğrenmek;
göre m lyonlarca k ş şu ank
b lg ; aslında cehalet olmadığını ve
budalalık. Onlara öğretmeye veya d kkatler n çekmeye çalışan
şehvetten manev yata, ncel kten zekâya
lektual zm, sabırsızlıkla veya donuk b r kulakla d nlen r;
ve denetç s n n çok az lg lend ğ n göreb l yor
onun heps bu. İlah şeyler d yor Ant k
Oracle, entelektüeller tarafından elde ed lemez.
göz vücuda yönlend r l r: ancak bunlar sadece
g ys ler nden sıyrılan,
z rveye acele et. O büyük mult 'y nkar etm yorum
bu konu hakkında konuşur, vaaz eder ve yazar:
b r tema olarak m lyonların
ve m lyonlarca nsan gerçekten
düşünce, akıl, düşünme ve nceleme yapab l r.
Ama h çb r şey onların yüzeysel ya da sığ olamaz.
n doldur
bu ve tüm ortak akrabalar üzer ne düşünceler. Kaç
her Pazar b nlerce
h ç b r zaman bu prat k n en az ışınını kullanmamışlar
onları her konuda ayıran sağduyu
sıradan yaşamın; hang onları satın alırken düzenleyen
Pazar akşam yemeğ ya da tat l kıyafetler : ya da
geç m n sağladıkları metaın satışı:
kaç b n lah de b rleş yorlar,
b r kez asla eğ l m c dd olarak ncelemed ve hang s
gerçekte nefes al ama putperestl k, batıl nanç ve aptal-
ness. Ben en çok çeş tl özler yapacak olsaydım
onaylanmış c lt teknoloj s hac mler ve yorumlanması
d l n n gerekt rd ğ g b d ndar okuyucu
korkunç, çel şk l ve
B3
Sürüm 20180127
Sayfa 44
b l nçs zce katıldığı saçma n tel kler cennet w

Tanrı'ya atfed len ve kalpten kend n kınadı nanır
konuşmasını çok korkunç b r amaç ç n kullandığından ve Tanrı!! b r
söyled ğ nde gönüllü olarak sebeb n b r kenara bıraktığı ç n yalnız ne
o saçma, küfür ve fec tekerlemeler. absolu
14. Yazarlar veya savunucular olan rah pler, cra
o lah ler ve onların ate st nosyonlarından nad ren
farked lmez b r şek lde aşılamak, doğrudur, d b nde Zulmetmekte
geleceğe olan tüm bu korkunç lg s zl k, farklı
modern yaşamın karakter st ğ . Yüzsüz bağlı o adam
pranga, ölümlüler n ruhları ve ruhları, b r soru
z nc rler n b r d z şema le yen den perç nled ve b t r rken
b tmez tükenmez yalan, köleler n güvende tutarlar, vücut
ne yazık k kend ler ç n serfler ortaya çıkıyor k me
kaçmak ç n çok az end şe ya da h ç end şe yok. Bana bunları hatırlatıyorlar denemeler
sanrılarından mutlu olan, kend ler n düşünen madmenler alındı
p petler veya d kenlerle taçlandırıldığında krallar veya prensler, oluşur
ve onları tem zleyeceklere alaycı b r şek lde gülmek üşengeç
hayal tahtlarından. Yeryüzünde ne göster olab l r l man, bel
b r erkeğ n batırıldığını görmekten daha üzücü olmak her zaman g
günlük şehvetl gözler ve asla b r kez sonra emek str n
Gerçekten Güzel ya da Ruhsal, ama tamamen onlar ç n
ş md k madd zevkler n kazanılması ve bunlardan key f alması? ç nde
varlığının h çb r ayını h ç vermeyen complac
ne olduğunu, ne olacağını araştırmak, çok mutlu
ya da d n nanca makul b r şek lde nanması ç n ne yapması gerek r? ser o olab l r
ama duyduğu tüm saçmalıkları s ns ce koruyor k m ev
Pazar günü, karnaval ve herkes n cah l olduğu b r adamdan çtenl kle
kend s olduğu ç n bu gerçekten y - ne görüş, ne sorab l r m lkeler wh
sınırsız Doğa boyunca daha melankol k ol herhang b r olab l r
ölmekte olan tüm kat ller m z g b böyle b r adamın güvende olduğunu görmek
wo çvar
n,
b r b ftek kahvaltıdan sonra, ölümsüz b r tahtta şüphel y m
Sürüm 20180127
Sayfa 45
ENOCH. 11
çtenl kle İsa Mes h ve Havar ler le cennet

tüm günahlarının kanında kefaret ed ld ğ ne nanıyor
Tanrı!! ve bu mana kararlı b r şek lde bağlı kalmanın
kurtuluşu ç n yalnız mı gerekl ? Böyle b r müm n
kes nl kle del rm ş,
karar ver lm ş; ancak bu tür konularda yargılama
nad ren ya da h ç kullanılmamış ve rah pler ve k mler
böyle ölümsüz b r v rülansa ve nefrete zulmetmek,
kend ler nden farklı veya s stemler ne k m saldıracak,
pılmışdoğal olarak,
sorgulayan b r eğ l m, şeylerden memnun oturur
n onları bulur ve kend n tesl m eder, ruh, ruh ve
gövde, kemer takl tç ye (6) veya fanat k dupe'ye; her k s de
bunlardan ne yazık k çok sayıda var
bütün d nler n rah pl ğ . Genel b r kural olarak,
sakerdotal düzen n büyük b r kohortunun
erken eğ t mden ve
kaba alışkanlıklar ve onaylanmış gelenek, cehalet ve
port, öğrett kler tüm ahmak nan; ama var
her zaman har ka ve başarılı haydutlar ger de
bu tahta kuklaların teller ve böylece
kend ler ç n popedom, başp skopos ve ataerk ller,
ç nde despotların gücünü kullanıyorlar ve gülüyorlar
b rçoğunun del l ğ nde,
böylece mutlulukla azınlığın kazancını başarır. K m ç n
der n ve nce b lg nler n
her k l sen n yen çer ler arasında saydığı,
vahş , çel şk l ve küfürlü çtenl kle
m nberden ve masadan ortaya koydukları lkeler? veya
a herhang b r ,
pont f cates ve tahtlar kazandı, en azını eğlend r
Kanun ve Kanunları
Sürüm 20180127
Sayfa 46
üzer nde bulundukları K tapların kend ler kadar sahte onun adı
kurulmuş? Holofern
15. Herkese zulmett kler serseml k amaç
görüşler nden farklı ve mantıksız destek ate
müm nler n n onlara bu zulümde verd ğ ve the
canlılıklarının ana kaynakları arasında. Y ne de bunlar ç n hazır
zulümcüler her zaman doğrusu
düşünce özgürlüğü ve kna olduklarından h ç şüphem yok w köpük
kend ler n n yaptıkları ancak özgürlüğünü D'n n
onlar ç n eller nden gelen yapıyorlar uzatıyorlar
yıkım. Yunan stan'ın f lozofları, en erken ve dev
dönem , sadece b r tanrının, mult tud
Baba ve herkes n Çeşmes : onlara geld g yd r n
Doğu, tüm ışığın kaynağı. Y ne de Anaxagoras karanlık
açıkça öğrett , sonuç olarak hız.
ate zm ve ölümcül b r şek lde kaçtı: yüce
şu an cah l olarak yazarlar var sonra
saygı duyanların ardından tak p et ve bu ses
ona ate st demekten çek nmey n. Ayrıca P sa'nın 16. A
en saf ve en büyük nsanlardan b r olan goras, hayır
reform vaaz ett ğ nde acımasızca katled ld ve Anlaşma. *
Pagan rah pler n n yalanlarını açıkladı: asla
Sokrates, İsa g b , resmen kınandı ve Omn for
c nayet koruduğu ç n öldürüldü yerleş m n
papazların öğrett kler tanrıların layık o
ç ftler n manev nançlarını koymaya nanmaları. Yahud aramak
Parsons emekç Dokuzuncu Mes h' katlett . D'n n
prat k ate zmden çokluğu yükseltmek; ve tarafından veya herhang b r y
aynı ulustan b r kadın olan Ahmed, Onuncu Mes- kapılmış,
Tanrı'nın senger'ı, şüpheyle, şüphes z
*Gb
onu kna etm ş olan d ndar Rabb ler n †T
o l şk lend recek b r h zmet gerçekleşt r yordu superst
Sürüm 20180127
Sayfa 47
ENOCH. 13
onun adı şanlı kutsal su kastçı Jud th le

Holofernes. Nerede olursa olsun, büyük olan b r adam bulunur.
amacı arkadaşlarının ruhlarını ve ruhlarını
ate zm ve batıl nanç, rah pler
ve algılanab l r uyduları sırtlan g b toplanıyor
onu yok etmeye ve yutmaya hazır. Daha güzel
vaaz ett ğ gerçeğ daha cüretkar
öfke le köpük; Çünkü Güzell k ebed düşmandır
Deforme olan ve Deforme olan
tapıyorlar; ve aslında kend ler olan şeytanlar
ve şeytan tapanlar, yüksek sesle
öğret ler le kaybolacak adamın çokluğu
z h nler nde güneş ışınlarını g yd r n, gerçekte b r elç
herkesle mha etmeler gereken karanlığın
hız. Peygamber veya havar de daha nerede var
ruhun doğasına, onun arzularına yüce b r bakış
Sonsuzluktan sonra ve gelecektek kabahatler nden daha
aşağıdak özütte bulunan: -
16. B lge b r ruh, d yor yazarım, ölümden korkmuyor:
hayır, bazen kend başına buluşmaya çalışır ve ler g der
* Süre boyunca tüm gerçek varlıkları bekl yor,
Sonsuzluk; yer ç n, Yoğunluk; hareket ç n,
Omn form ty. Bu nedenle b r tür çağdaş
yerleş m haf f veya naf le değ l, en ağır ve en
b z ncelerken başarılı b r adama layık
ht şamı, karışmayı ve let ş m aramak
İlah Vasfın ve Doğanın, etlerde veya çeceklerde değ l,
n ya da gök gürültüsü ırkıyla lg l henüz cah l b r mesele
kapılmış, † ama Omn potent' n ağustos sarayında,
* Gönüllü şeh tl k vakalarında olduğu g b .

† Bu, sersemlem ş veya domuz benzer doğalardır.
batıl korkular. Buradak yazar kuşkusuz
Sürüm 20180127
Sayfa 48
sınırsız güç, sonsuz güç aradı

her şey yaratır ve her şey n varlığını sürdürür. günlük cre
Orada yıldızların, dünyaların, kınamak
ve onların koruyucu tanrıları ( yan başkanlık eden güçler), sayılar yaktım
numarasız, her b r kend alanında, şarkı söylerken nfall 'ye
b rl kte ve En Yüce Olan'ın hayranlığında dans ederek. V car o
Böylece sürekl , muazzam ve sayısız Paul te m
görünür dünyanın, o semp ternal ve tekl f
kes nl kle Sonsuz Majesteler entelektüel olarak saklanır ve 17. N
katılımıyla görkem ne göre yücelt l r ve Engla bölges nde
ortaya çıkan sayısız tanrının koro senfon ler olduğu g b
Etk ley c Olmayan Yaratıcılarının ht şamı uç
görme d l . Sınırlı b r tapınağı sınırlandırmak HIM yapar
karşılık gelmeyecek - onay ve vades gelen c nayet t
Majesteler n n badet ne badet olurdu pr estcra
Sayısız bakanlık ordusunda oran yok vlfe
ruhlar. Öyleyse, gözler m z Omn form üzer ne atalım eğ terek
Ne Tümü Yaratan Yüce'n n, ne de Bunların
Ekselansları dışında yaşayanları tems l ett ğ n t raf etmek Dünya; o
Yarattığı Evren. O adamdı fa'nın
Tr smeg stus tarafından büyük b r muc ze , Ch b le
Tanrı le b rleşmeye mukted r hale get r lm şt le
sank kend s lah b r doğaymış g b ; olmaya çalışıyor m
her şey, Tanrı'da olduğu g b , her şeyd r; ve sınırsız 18. V
sınırlı varlık durumlarının lerlemes , f k rler
Tanrı aynı anda Sonsuz olsa b le n ha amaç esk yd
ve her yerde Heps . Y ne de bunu yazan adam, Consona
lham d l g b görünüyor ve k m Dv
adamlar. ben
transubstant at on, ekmek ve şarabın b rleşmes , kan atone- Heavenl
söz, günah keç ler ve bu tür nsanlar ya da daha çok suçlar; ne ç n
Suç, Tanrı'nın görkeml majını
onlar pla
ölümlüler n z h nler ? herşey! Ho
Sürüm 20180127
Sayfa 49
ENOCH. 15
arkadaşlarının buna nanmalarını sağladı

günlük nanç ve düşünce (yan G ordano Bruno)
Rah pler tarafından b r Ate st olarak kınandı ve alenen
1600 yılında Roma'da yandı,
me yanılmazlığa ve kend n şek llend ren b r Pont ff tarafından
Yüce V car. Ve b nlerce Petro-
Paul te adamları, h ç şüphem yok, böyles ne yanmış b r halde sev nd
Rab'be tekl f!
17. Aynı zulüm ruhu da henüz ayrılmamıştır.
İng ltere'de, gerçekten, ancak ş md ve sonra devam edeb l r,
Pr estley ve Shelley vakalarında olduğu g b , ölümcül olanlara
dürtüler n n buna yol açacağı aşırılıklar; ama o
ak .. mabet
ahlak katl am eks kl ğ neden yle değ ş kl k yapar
d s steme karşı çıkan herkes sevk ett ğ c nayet
papazlık. Rütbeden veya onurdan yaşayan onları dışlar;
hayatlarının her hareket n kötülüyor ve karalıyor; o
yükselen kuşağı en ateşl nefeste eğ t r
hayatları aslında b r n met olanların
Dünya; panteondan öldüğünde onları kapatır
ünlü merhumun; eğer yapab l rse, onları reddederd
Hır st yan mezarlığı b le
d lde yamyam nt kamın vahş b r ulumu le
en ğrenç ft radan (7).
18. Hac mler hang yüce şeyler göstermek ç n yeterl olmaz
Tanrı'nın f k rler b r zamanlar yeryüzüne hak m oldu,
batıl nançlar ve rah pler tarafından yok ed ld .
Gerçekten doğru akla ve tüm gerçek f k rlere sess zce
İlah olan, lkel olanın d n kavramlarıydı
adamlar. Hang ağustos renkler nde tems l ett ler
Cennettek Baba! Hang saf ve parlayan ışıklarda
hayırseverl ğ n , sevg s n , hassas yet n
herşey! Hükümet n n nasıl olmadığını gösterd ler
Sürüm 20180127
Sayfa 50
Yahud ler ve Pavluslar g b kısm , yerel veya taşralı Kend

(8), ama Inf n ty'n n kend s g b gen ş ve her şey kucaklayan! kmnv
Temel, dar ve kötü görünümlerle karşılaştırıldığında dara (9)
şu anda yaygın olarak vaaz ed len Tanrı’nın öfkes ,
parlıyorlar. O gerçekten sürüklenmek ed lm şt r onun bunlar, wh
Cennettek Empyreal Throne ve m se'ye nd rgenm ş- dışlanan
rabb n cal Lar veya ev cüces , operasyon
b r soyguncuyu korumak ç n her şey feda ett ve O, wh
b r mürted kab les d r. O zaman b r yaş ç n umut edel m ve k m
tüm tertem z ışığında nsanların nancına kavuşmak oldukça
ve heybet, b r el yle B lg yırtılacaksa All-b lge
cehennem fan n n sütunlarında ve d ğerler yle b rl kte 20. ben
gerçek K l ses 'n n adamant n duvarlarının arkasında felaket
Her şey n O'na badet etmek ç n badet edeb leceğ b r Tanrı hang al
ve hayırseverl k, hatanın b r lekes olmadan eğer wo
neredeyse genel. deform t
19. Petro-Paul te'n n rah pler e
Tanrı popüler göze sunulur, ya da zordur yemek
ona saygı duymak, onu gözden geç rmek ya da sevmek. Kapr s şok ed c : ev sah b k
adalets zl ğ affed lemez. Çünkü efsanev Adem Yaygın
utanç ver c doğasında görünen b r komuta taat etmed “everlast
her şeye kad r olandan z yade oryantal b r satrap olmak hemen hemen
Yargıç ve karısının taleb üzer ne b r elma tadı vardı, demonst
Tanrı onu lanetled ve bütün gelecek kuşaklar; onları acıya mahkum eder, ya da
sefalete, ölüme, ve çoğu nsan sonsuzluğa tutunur mposs b
yangında lanet; ve öfke uyuşumu kalktığında eğer o
kend gazabını yatıştıracağına söz ver r. worsh pp
masum b r varlığın öldürülmes , gerçekte kend s nan w
başka b r form; böylece O'nun adalets zl k eylem ve nasıl
doğmamış m lyonları b r cezaya gönder rken ayakta
hak etmed kler b r mes h, kasten
daha da korkunç b r yanlışlık ya da ahmaklık, Yahud ler wo
Sürüm 20180127
Sayfa 51
ENOCH. 17
sevg l Oğlunun çarmıha ger lmes nde kend nt harı,

gönüllü ya da İnc l'den yargılamak stemeyen,
tary (9) ölümü açıklanamaz b r şek lde yatıştırmaktır
öfkes , cennet açmak ve oraya g r ş zn vermek
ama, bu ölüm ç n, sürekl
dışlanan. B ze bütün doğa,
tutku anında başlatılan b r lanet n operasyonu
Gerçekten saygılı olan O, tüm sakatlıklardan muaftır;
ve eğer gerçekten böyle hareket etm ş olsaydı,
daha z yade Yararlı b r Vel 'den z yade Kötü Şeytan ve
B lge Muhafız.
20. kend m zden g zlemek mkansız
bu nancın korkunç doğası; ama bu temel
tüm modern Petro-Paul zm' n dayandığı Yapamayız,
eğer yaparsak, gözler m z ona kapatırız - orada çıplak durur
deform te, g zlenmem ş ve korkunç kötülükte.
rah pler korkunç özell kler n g zlemeye çalışıyor
kulaklarımızda yemek, " nanç", " nanç", "g zem" ve b r
yetenekl hokkabazlar g b onlar
sanatlarını g zlemek ç n yaygın olarak kullanılır: tehd tlerle de
B r şüphe kabul edersek “sonsuz lanet”: ama
nad ren b r gün geç yor ve daha fazla değ l
bu neden n artık b r Tanrı'ya katlanmayacağını gösterd
ya da daha doğrusu bu türden b r İbl s; ve oldu
Cennet n onu reddetmeyeceğ ne nanmak mkansız
orada olsaydı. O kadar uzun olab l rd k
badet, erkekler n ne kadar körü körüne
batıl nancın etk s altında olduklarına nanmak;
ve yeters z kullanımlarının kullanımından ne kadar vazgeçt kler
a rah pler n emr nde. Olmasalardı
en sade gerçeklere,
Yahud ler uzun zamandan ber hor görüldü
Sürüm 20180127
Sayfa 52
ve pagan veya m toloj k Jüp ter' n unutulması

kend s düştü; ve sonsuza dek daha büyük b r sebeple,
Çünkü Zeus Yehova (10) kadar asla acımasız değ ld .
21. Ölümlüler başlarındak rotasında tutuklamak, HAYIR
Bu K tabın ve Tanrı'nın Vah yler n n
İlah Hak kat: Onları gerçek b r takd re ger get rmek
Yüce Varlığın bu har ka hükümler n n
tarafından tamamen g zlenm ş, sapmış veya redded lm ş olan Not
kmn
en erken zamandan ber rah pler ve ha nler vaazlar, pla ned
yazdığım büyük sebep. Arıyorum d scont
z h nler
gerçek Tanrı Tapınağı'nı yen den nşa et ve onu taçlandır
burada, e
Yüce or j nal M marına layık b r görüntü le. bu
Ben kutsal olan sunakları yok etmeye çalışıyorum. D ç ne
volunta
sacerdotal düzen n üyeler tüm
Onlar s
Gerçeğe g den yollar ve onu arayanların Hak m,
vermek
Taht (11). Görev har ka, ama y ne de mkansız değ l.
h ç tr
Başarılı olmak ç n cesur b r adımla yürümek gerek r. yapamaz
Yanlışlığa canlılıkla saldırılmalıdır; önyargılar ölü, t
Güneş: b r
bağışlanmamalı; nançlar ve batıl nançlar ve hac mler
gerçek
üzer ne kuruldukları cesurca yüzleşmel d r; böylece
ft ra aranmalı ve zulüm olmalı hang

Gezmek
meydan okumak; ama n şanlandığım ş ş şm ş
Tanrı’nın eser , bu düşünceler, terör,
delus o
ağırlık, ne de kontrol etmek ç n en az derecede çalışamazlar
ab tarafından
ders m. B r gün gelecek zaman tüm bu şeyler bu bo
ş md roman g b görüneb l r veya paradoksal kabul ed lecekt r Onun g b
b rleşt
aydınlanmış nsan tarafından gerçek ve poz t f ruh olarak ve
capt va
felsefen n beden ; ve ne zaman d n embrac
ç ne
onlar destek tüm y ve doğru nanç olacak
vasıtasıyla
Yeryüzünde. oturumlar
Not
shattere
ve un
Sürüm 20180127
Sayfa 53
REZERVASYON İÇİN NOTLAR I.
ed Not 1 (sayfa 2) .— Bel rl k ş ler n

esk yazılarımın b r kısmı düşmüş olan
z h nler n huzursuz ett kler ve bu nedenle
onların ncelemes n bıraktı. Isırmak olduğu b l n yor mu
kafam yazıyorum. Cehaletler n n ortadan kaldırılması daha y d r
burada, b r yanılsama altında kend rahatlıklarını kaybetmek ç n b le,
düşünce kölel ğ ç nde yaşamaları ve baş aşağı düşmeler gerekt ğ n
öldükler nde karanlığa. Çünkü bu mümkün değ l
cah l olarak cah l Işık Bölgeler ne g reb l r.
Tahtın önünde durduklarında
Yargıç, onları deneyecek, duyacak, gözyaşları tarafından hareket ett r lecek ve
bağışlayın. Saf olmayan h çb r şey n yapamayacağını b lmeler n sağlayın
H ç b le yargılanmak üzere Kutsal Varlığı ç ne g rmek; onlar k
artık cennet n bölgeler ne g remezler
ölü, ş md yapab ld kler nden daha fazla, hayatta olduklarında,
Güneş: ve bu yeryüzünde kasten veya tembel olarak kapananların
Tanrı'nın gerçek majlarını anlayışlarının gözünden,
böylece Kend s yle aralarında geç lmez b r çıtayı yükselt yor,
k bu kadar körken asla üstes nden gelemezler.
Karanlığın Uçurumu aracılığıyla karanlıkta dolaşırken,
b n çel şk l fırtına g b patladı; kurbanları
terör, nefret ve tutku; mantıksız ve mutsuzken
sanrılar son; ve sadece felaket durumlarından kurtulduklarında
cesur b r çaba le z nc rlerden kend ler n özgürleşt r yorlar
onları bağladılar ve düşünmeye ve kend ler ç n akıl etmeye cesaret ett ler.
Masalda olduğu g b , gölges n yakalayarak Plot nus d yor
dere ç nde b rleşt ve kayboldu, o yüzden
güzel bedenler tarafından büyülen r ve onlardan ayrılmaz
kucaklamak, çöker, beden le değ l, ruhu le,
anlayışın der n ve dehşet ver c b r karanlığına
hem burada hem de Hades'te körleşerek
gölgeler dışında h çb r şeyle sohbet etmez. Ennead , ., L b. 6.
Not 2 (sayfa 6 )— Her kl mde var, d yor Bryant,
or j nal tar h n parçalanmış parçaları, lkel bazı zler
ve evrensel d l, ve bunlar s mlerde görüleb l r
Sürüm 20180127
Sayfa 54
20 REZERVASYON İÇİN NOTLAR I.
Tanrılar, badet şartları, şeref başlıkları arasında anne olacak

uluslar gen ş b r şek lde ayrıldı ve k m n yaşları arasında h çb r bağlantısı yoktu. Fa
Bu d l n günlerde hüküm sürdüğünü de ekleyeb l rd Ve M
b r ve aynı evrensel d n olduğunda; ve şu (1) Sre
her b r neden ve sonuç olarak her b r üzer nde çalıştı. B G, Bölüm (3) a S
I., s. 124-137. B r nancın ayırt ed c zler bulunur d yor k ,
b rb r nden en uzak yerlerde, Almanlardan Br
Tapınağı Ç n ormanı. Vandalların b r tanrısı vardı H gg ns
Tr glaf; bunlardan b r Branden yakınlarındak Herlungerberg'de bulundu. Tul s a
burg: üç kafa le tems l ed ld . Tr um Deat veya hüküm sürdü
Lord n Three, en görkeml tapınakta badet ed ld . (yan
Upsal, İsveç'te. Ç nl Foh stler n dolü var adası
Çağrı Sanp ao Üç oluşur - t, ve Japon meslektaşı danışmak
bunun Üç yüzü var ve ona güneş n babası d yorlar, ekled
ay ve yıldızlar. Bu dol Tanrı'yı Mes hçes yle sembol ze ed yor doğru, nc
ve Cab r c Messenger sağında ve solunda. B G, Bölüm bana söyle
III., 404. Güneş n Babası, Ay ve b r gre
Yıldızlar, Tanrı’yı, Merkez , İlk G
Güneş ve Ay tarafından karakter ze ed len Kutsal Ruh, Işık (Gen. İ.3) ve her şey
Seraph c Splendours'ları olan Yıldızlar. Bu eşdeğerd r güç
Orpheus'un Pan ded ğ ne, Κοσμοκρατωρ, Kosmos Hükümdarı. unc
Pan l nguâ ypgypt est Os r s. (D od S c.) Phan veya Phaneus , onun tarafından
Apollo (Macrob.) s mler nden b r Phaneus Deus Sol. (Alex bbbbbb
ab Alex.) Sam , Bal m , Talaca , Cr shna , Arun , yaygın
t tarafından
İrlanda Dru dler le Güneş n s mler . Sanscr t Vahn ,
ateş, muhtemelen Fen' n kökü veya Phœn c an ‫ ןפּ‬, pn , phen,

Br
b r döngü. Dru dler bu kel meden Phenn che'ler n oluşturdular veya
Phœn x ve kutsal adı Vau-Han. B G, D z n, Not
ve Vau-Nus. Phœn s Ægypt s astrolog æ symbolum, açıktı onlar ha
Bochart'a. (Ouseley's Or ent. Collect., C lt III.) Gerçekten ben d ğer S
H gg ns, büyük b r mparatorluk olduğunu, İran Hükümdarı
veya b r evrensel, b r Pandæan veya b r Katol k d n , b r öğret len
tüm esk dünyaya yayılmış b r d l, Babylo
b rleşt rmek ve aynı zamanda yönetmek ada Columbo Onlar b r
Serend ve ve İskoçya'nın batısında Columbo. Bu olmalı Isı, A
Bud st, ster tek mparatorluk olsun, sterse Baal-A
farklı eyaletlere ayrıldı. Anacalyps s , . 44. Unutmayın grşw
Vau-Han, Altı'nın Efend s veya Naros anlamına gel r, Vau sayısaldır kullanım
6 ç n karakter ve adın kend s der nden kutsal ve parlıyor
m st k. Han ayrıca Güneş anlamına gel r. Albay Symes 62), b r
Kayn arasında geçen b r sohbet tak ben ayrıca ca
ve kend s . Adama nereye g tmey bekled ğ n sorduk Acush,
o öldü? Y ne çocuk olması gerekt ğ n söyled . DSÖ xxv .
Sürüm 20180127
Sayfa 55
REZERVASYON İÇİN NOTLAR I. 21
sen çocuk yapacak mı? Mounz ng . Dağcılık k md r?

Dünyanın babası ve annes . Ava Büyükelç l ğ , . 246.
Maur ce üçlü tanrının esk H nt efsanes nden bahsed yor,
(1) Sree-Mun-Narr n, (2) güzel kadın Maha Lachsm ve
(3) Yılan, yan Tanrı, Kutsal Ruh ve Yaşam. Bunlar, o
d yor H ndular tarafından tamamen bölünemez olması gerek yor.
b r üç, üçü b r. Ind. Ant q. v. 750. Yan
H gg ns, Anacalyps s'te . 14, şöyle yazar:
Su das tarafından ver len Tul s çok d kkat çek c d r. D yor k , Thul s
tüm Mısır üzer nde hüküm sürdü ve mparatorluğu okyanusa b le yayıldı
(yan , b r Pandean mparatorluğuydu). İsm n b r ne verd
adaları (Ult ma Thule). Başarı le ş şt , g tt
Serap s' n kâh n ne danış ve kurbanını tekl f ett kten sonra,
Ona şu sözlerle seslend : Söyle bana, Ey Ateş Efend s ,
doğru, en yüksek mutlu, yıldızların g d ş n yöneten;
bana daha önce olup olmadığını söyle, benden daha büyük ya da h ç olacak
benden b r tane daha? Oracle ona şu sözlerle cevap verd :
Önce Tanrı, daha sonra Söz ve onlarla b rl kte Kutsal Ruh:
her üçü de aynı n tel kted r ve b r bütün yaparlar; olan
güç sonsuzdur. Çabuk g t, Mortal, sen k ms n ama
bel rs z b r hayat! Tapınağın dışına çıkarak öldürüldü
kend vatandaşı tarafından. Sembol stler Mükemmel Her Şey hayal ett ler
bbbbbbbbb
kend ç nde yapışık üçlü üçgenle:
Buna Uge a da den yordu.

Not 3 (sayfa 7) .— Önce İbran ler n d n , sonra
Pal stan'a geçm şlerd , Yıldızların hayranlığı ve
d ğer Ruhlar — Bal ve cennet n tüm ev sah b ; daha sonra onların f loları
sophy Erkek ve Kadın İlkeler ne badet oldu
Mag tarafından Sem t k b lgeler n tüm okullarında
Bab l'den Mısır'a, Yunan stan'dan Arab stan'ın aşırı kıyılarına kadar.
Büyük Erkek Varlığı, Işık Kaynağı, Su,
Isı, An masyon, Ateş, Tanrıça le. S don Bolu veya
Baal-Adon, Cennet n Kral çes le b rleşt .
İbran ler tarafından g r şler yapıldı. İs mler ne göre
o zamanların kullanımı, Parlayan Tanrı Abar'ın
Süryan kabartmaları parlayan Bar. Evet , Esdras d yor (2, xv .
62) ve her şey yapan Yüce Tanrı'nın Ruhu . Onlar
ayrıca ona Baga, Bacchus, Eacus, Iachos, Iachoh, Iahoh,
Acush veya Zeus Acas os (Hycsos) ve bunu Job'da gördük
xxv . 10 Tanrı ve Kutsal Ruh'a Sadda den r ya da
Sürüm 20180127
Sayfa 56
Yüce Olanlar. Chalc d us, ant k Üçleme'y açıklar, böylece b l nen

yazar: Bu şey şu şek lde düşünülmel d r: pecul a
Şeyler n lk or j nal Yüce ve Etk s z Tanrı'dır; sonra com
yaşam kanununun kurucusu olan İk nc Tanrı'yı, b r wom
hem sonsuz hem de geç c ; ve Üçüncü olarak da Kutsal W
madde, bu Kanunun bel rl b r koruyucusudur. Cudworth Int. S st. tapınaklar
. 467. Bu ben m tarafımdan öner len teor . Ve ben kalkık
tüm gerçeğe aşıklara Cudworth'u y ncelemeler n ş ddetle tavs ye eder m; onun kend s
ş akıldan çok sayıda hata dağıtacak, ve kn
Hır st yan rah pler m z b r araya gelmek ç n b r araya gelm ş g b görünüyor ha
bunun üzer ne. İşaya xlv 'de de b r geç t var. 15, 16, onların ben
şüphes z or j nal b ç m nde yer alan herkese
Tr une (Tanrı, Ruh ve İlah Elç ), ama hang s D'Hanc
hahamlar ş md tamamen bozuldu. Ben b le konuştum: sym
evet onu aradım: onu get rd m, o da sculpto
yolunda müreffeh. Yanıma gel, şunu duy: Vol. 2,
başından ber g zl olarak konuşulmaması [ne karanlık b r yerde Tanrının
toprak, Septuag nt ve Arapça ve Kıpt MSS .] uçan
Ben vardı: ve ş md Rab Tanrı ve Ruhu görüntülen r
ben gönderd . Clarke'ın notu şu şek lded r. Ve ş md ayrıca ben
Lord Yehova ben ve Ruhunu gönderd . O k md r? Sao, th
Ve ş md Rab ben ve Ruhunu gönderd m ? ç nde görüntülen r
hang fade bel rs zd r: Baba ve prec sel
İsa'yı gönderen Kutsal Ruh veya gönderen Baba Fr kya
Hem Ano nted hem de Kutsal Ruh? Or gen Cont. Cels ., L b. ben. olab l r
Or j nal ndek kel meler n sırasını b lerek sakladım Ar
Or gen' n gözlemek
İbran ce le aynı olan Septuag nt kalab l r, tutuldu
ve ona verd ğ h s okuyucuya sunuluyor ve se
yargı. Bu pasaj bağlamla b rl kte okunacaksa, b r pe
Burada b r kesme ve karmaşanın olduğu açıktır. somet m
Puff'ın tal hs z trajed s n n (Eleşt r de) tek başına olab leceğ Yunan
benzet len; ama parçalardan b le gerçeğ n b r anı tgb
yakalanmış olab l r. Ph galens ans Ceres'e (Kutsal Berecyn
Ruh) b r el nde b r Güverc n ve d ğer el nde b r Yunus le. nt
Her b r b r Elç n n sembolü d . Yunus geld daha yüksek
Rah m anlamına gelen Delph . Faber, Pag. Idol . . 90. Erkek p
Galce Dru dler Cer dwen-Wrach'ı çağırdı, bo
Cer dwen the Fury' çev r r: ancak Wrach Ruach le aynıdır kab le
Ale m veya Ale m' n Ruhu ve gerçekten Cer dwen, Güverc n o
Kutsal ruh. Bu yüzden ona Rhëen rym awyr, tarafından çağrı
Havanın gücü. Dav es çev r olduğunu kanıtladı olmak Deucal
daha sonra kabul ett ğ s mle saçma comme
Sürüm 20180127
Sayfa 57

Naz k Tanrıça Lleddv Ogyrven tarafından b l nen, b r s m
Kutsal Ruh'a özgüdür. M toloj , 316. İç nde
İrlandaca kel meler n kompoz syonu, Bhan, Vaun olarak telaffuz ed l r,
Wen'n n Galce yaptığı g b b r Kadın. Dolayısıyla Chr-Id-Wen,
K ml ğ veya Tanrı'nın kutsal kadın. Bununla bağlantılı olarak,
Zeus Phux os (Kaçak) tapınakları olduğu söylen yor
Deu-Cal -On ve rah pler tarafından d le get r ld : Bu onun b r kanıtı
kend s kaçmıştı: gerçek A'ya sah p olduğunu da göster yor,
Kadın ve Erkek Çocuğu'nun uçuşunu b l yordu. O
nandıkları g b Tanrı'dan neredeyse h ç ayrılmamıştı. bundan dolayı
ş md tanıdık olması gereken B -Une İmajı veya sembolü
B'n n öncek bölümler n okuyan herkese G.
D'Hancarv lle, B -Une Tanrı'nın meraklı b r madalyasını ver yor
Boğa'nın sembolü, ant k kahramanca nsan yüzü le
heykeltraşlar Yüce'ye verd : sırtında b r güverc n taşıyor.
Vol. 2, Plaka xx., No. 3. Aynı plaka benzer b r şek l çer r
b r adamın yüzü le boğa olarak Tanrı'nın: güzel kanatlı b r bak re
havada uçarken onu altında b r çelenkle taçlandırıyor
Yunan harfler appears, Kıyamet n İsm n bel rt r,
ayrıca ben veya Tanrı'nın Sütunu ve Soph a Soph a veya B lgel k ç n ve
Sao, Kurtarıcı'nın Yunan Kadın adı. Aynı sembol zm
Sur ye tanrıçası Astartè tapınağında
Cybele veya Un versal Mother le tam olarak aynı
N tel kler daha önce açıklanmış olan Fr gler ve
Mopsus'un konuşmasında daha düzenl olarak bulunab l r.
Apollon us Rhod us'un Argonaut kler . App an olarak “Öyleyd ”
“Juno den len bazıları tarafından, Venüs ve d ğerler tarafından
başlangıcını doğuran Doğa ya da Sebep olarak
ve Nem şeyler n n tohumları; ” böylece anladı
bu tanrıçaları,
bazen çok kad m b r sembol k şek lde
Yunan sanatçılar. H erapol s'tek heykel çeş tl bestelerden oluşuyordu.
Efesl D ana'nınk g b b rçok özell ğ fade etmek ç n,
Berecynth an Mother ve bu türden d ğerler . Yerleşt r ld
tapınağın ç kısmı, sadece rah pler ç n er ş leb l r
daha yüksek düzen, ve buna karşılık gelenler n heykel
Yunan yazarlar Jüp ter tarafından çağrılan erkek k ş l ğ
Tanrıça'nın aslanları olduğu ç n boğalar tarafından karşılandı .
J d kab les . Aralarında Altın olan üçüncü b r f gür vardı
Sur yel ler n açıklamayı seçmed ğ kafasında güverc n veya
herhang b r s mle çağırırlar, ama bazıları Bacchus, d ğerler
Deucal on ve d ğerler Sem ram s. Bu nedenle,
bu pasaj üzer ne yorumcu, androjen b r f gür olmuştur,
Sürüm 20180127
Sayfa 58
ve büyük olasılıkla lk başlayan Sevg y veya plast ğ b r la

İk s nden de hareket eden ve ortak olan Ant k
her k s nde de, sah p olduğu görünen Persler tarafından yapılmış o
Sur yel M thras'tan, arabulucuyu şaret ederek kabul ett . k loluk.
C ns yetle lg l fade ed len şüphe, ell pt ca
f gür, yanı sıra özell kler kaplıydı; ve o oppos t
b r Altın le b rl kte böyle b r f gürün yılan
Kafasında güverc n, Deucal on ç n alınmış olmalı, ve
lg l f k rler n elbette eğlend r lm ş olması gerek r; nereden değerl
bu şahs yet n muhteşem tar hler n n ş.
evrensel tufanın muğlak gelenekler nden türet lm ş değ l, Yılan
ama Plast k Ruhun sembol k b r b leş m nden Ho
sularda,
ant k sanatın sembol k d l . Bu rakam,
adını unuttuğum yorumcu çok şaşkın, M
başında güverc n olan Messenger'ın sembolü fathe
ner ( Yuhanna 32, 33, 34). H ç Deucal on den rse, Fu
sadece Deu (b r tanrı), Cal (Kutsal Ruh), Aun (güneş), sourc
yan , Kutsal Ruh'un Güneş Tanrısı, Th
Başlatılan ç n anlamlar: lk olarak, bunun b r amblem ötes nde
B -Une veya Erkek-D ş , Güneş Tanrısı ve Kutsal Ruh; lah yat
k nc s , gönderd ğ Güneş Enerj s veya Messenger howeve
ler . Deu-Kal -On, daha önce de gösterd ğ m g b , Aşk B r
H nd stan'dan gelen Ao-Yud anlar: Mes h g b davrandı: madalya
dolayısıyla Güverc n veya Kutsal Ruh, asa,
kafası. Fakat Ash-tr-d veya Tanrı'nın Ateş Tacı, hea
İbran ce olarak adlandırılan Cennet Kral çes Olymp an Juno 47. Bkz.
‫ תלעבימש תלעב‬, Baaleth sama m ve ‫תכלמ‬ ‫ םימשּה‬, Mele- Not
chath hasmaïm : her k s de göksel olarak egemenl ğ n göster r çok
saygımdan
küreler . Tr, ‫ רת‬, b r kaplumbağa güverc n. Bu güverc n
lk Hr st yanlara [Sonsuzluk] Yılanı'na katılmaları emred ld . kelamcısı
Esk res mler ve madalyalarda Yılan sık görülür yalnız t
kend s n çekt ğ Yaşam Ağacı'nın etrafında w b l yorum
besley c gıda, ve aynı zamanda kend bazılarını da ver r Bunu yap
sürekl yaşayan ve sonsuz g zeml öz. Bu sembol zm d kkat et
Stephanus'ta. Adam vokaller Adam nomen uxor s suæ, doğum o
Heva: eo quod Mater esset cunctorum, v vent um. Heva, V va, vel bu nc
V vens. Hevæ v ventes: aut Syr ace, Colubr . S. Gen. yetenekl
. 20: Adam karısı Heva'nın adını söyled ; bunun ç n, pr estes
o yaşayan herkes n annes yd . Heva Yaşıyor, ya da anne
yaşam; Var olan Hevæans; Süryan ce demek e m yd m
Yılanların. Aynı d nsel duygunun kullanımı zleneb l r Amer c
yılan b lez k. Clarke çıkarılmış olanı gördü çoğu s
Sürüm 20180127
Sayfa 59
Boğazında b r mezar kalıntısı. Ona “en çok

belk de dünyada var olan esk sanat örnekler . ” Öyleyd
en saf büyük altından yapılmış ve dörtte üçünün ağırlığı
k loluk. B r Yılanın beden n tems l ett ,
el pt k form, k başlı (B -Une): bu toplantı
zıt noktalar b lek veya ayak b leğ ç n b r açıklık oluşturdu.
yılan başları, gözler takl t etmek ç n yakutlarla süslend ,
ve her kafanın arka kısmını k ayrı sıra le süslemek
taşlar. B lez ğ n ger kalanı kaba mezar le süslend
ş. Seyahatler . 72. Üçlü Une,
Yılan (Tanrı), Ağaç (Kutsal Ruh), Güverc n (Elç ).
Kutsal Ruh'a Mart anus Capella den r:
Ignot v s summa Patr s, atque pr ma propago,
Fomes sens f cus, ment s fons, luc s or go.
En mükemmel Enerj ve B l nmeyen n lk ortaya çıkışı
Baba,
Duyumlara neden olan yakıt, düşüncen n oluşumu,
ışık kaynağı.
Thespeans, Pausan as'ın lk aşktan saygı duyduğunu söylüyor,
tüm tanrıların ötes nde; ve bunun en esk heykel var
Tanrısallık, kaba b r taştan başka b r şey değ ld r. ben değ ll m
Ancak, bu yüksek saygınlığı k m n başlattığını
Thespeans arasında aşk. P gnor us b r baskı verd
Sonsuzluğun b r tahtta ve b r kral yetle oturduğu madalya
asa, sağ el nde b r yağmur bulutu le b r tavus kuşu tutar
kafa: bu Kutsal Ruh ve Mes h't r. Mensa Is aca ,
47. Bkz. Bölüm III., Genel Endeks, Tavus Kuşu.
Not 4 (sayfa 7) —Faber ( Pag. Idol. İ. 26) bununla lg l olarak
ara sıra eğlenen çok d kkat çek c b r görüş
Büyük Anne karakter ne saygı duymak. Bazıları tarafından yapıldı
teologlar b r Bak re'ye saygı duyuyorlardı ve kend enerj s tarafından düşünülüyordu
baş kahraman kahramanlığı doğurmak ç n. ben değ ll m
Rah p yazarın neden b r Bak re'n n rahatsız olması gerekt ğ n b lmek
Bunu yap; ya da düşünmek ç n putperestler suçlamalıdır. Ben m ç n
nda z h n yet şk nlere göre çok daha saf b r m tondur

İsa'nın doğumu; k bu muhtemelen yanlıştır. Bundan sonra,
spekülasyonun,
d kkat çek c b r ant k sınıf sınıfı tarafından azaltılab len
rah beler . İm tasyonu olarak sözde bekaret Muhteşem
Anne, düzenl b r manastır d s pl n altında h zmetç kolejler
or kuruldu; ve esk kıtada mı yoksa

Amer ka, ffet yemler n n b r hlal tarafından z yaret ed ld
en ağır ve korkunç ceza. Nes lden sonra
Sürüm 20180127
Sayfa 60
yeryüzünde öğren len oryantal st Dr.Pococke'dan alıntı yapıyorum: —Bu görüş, ft ra

d yor k , lk başta yeryüzünden yükselen hayvanların tuhaf olmadığını çeş tl
kend hesabına b r odyum altında yatan Ep curus'a; lerlemek
Stoacılar aynı z h ndeyd ve P sagorlular ve Chalc d
Mısırlılar ve bence Dünya'nın form da
Kaos. Usulüne uygunsa, bu görüşte de h çb r zarar b lm yorum alıntı
bu rahatsızlıktan dolayı ya da azalmada sobre g
Prov dence, yaşam prens pler olması gerekt ğ g b , w d yor
yen b tk örtüsünün lkeler nelerd r? Gel nce cennet
yaşayan canlıların kend l ğ nden köken n alan Musa, dans l
bel rl b r eylem veya İht yat bakanlığı vardı. calle
nsan vücudunun oluşumu; ama d ğer hayvanlara gel nce, doktr n
d yel m k dünyanın otlar g b onları da get rd ğ n loş
b tk ler ( Gen. . 24, ayet 11'e kıyasla) * * Kad m nsanlar, Un vers
hem Stoacılar hem de Ar stoteles, bazılarının alındı
o zamandan ber erkekte eter k b r unsur d le
erdem esas olarak lerled ; ve eğer öyleyse, neden olmasın FABRICAT
varsayalım o zaman bunun genel b r zlen m ya da ışıması Onun
yen yapılmış dünyayı bertaraf etmek ç n daha saf b r unsur. Musa orada fab
Tanrı'nın Ruhu'nun k tle üzer nde kuluçkalanmasıydı ve kelamcısı
arabuluculuk tarafından onu ya da kurgulamaktan şüphe duymak Ey Nu
bu Akt f İlke. Ama kad m nsanlar daha açık konuşur Imm
bu Eter'den ve Muş
dünyayı erkek ve d ş olarak - St. Ve
August ne den zc , V rg l, Y ne de e
şa rler, ancak f lozofların k taplarından. Benzerl k, Nereye
d yor H gg ns, ya da daha z yade Kabal st k Alexan- Tüm T
dr an ve Or ental felsefes , Æ ç nde
bu farklı s stemler n ortak prens pler n kısaca bel rtmek Sonra
kabul; bunlar şunlardır: —Tüm şeyler Emana tarafından türet l r- W c ns nden
B r İlke'den ve bu İlke Tanrı'dır. Ondan The
öneml b r güç derhal devam eder. Ve Ju
Tanrı ve sonrak tüm çıkıntıların kaynağı. Bu San ye FABRICAT
İlke, d ğer doğaların yayılma enerj s yle ortaya çıkar. ürün
farklı dereceler ne göre az çok mükemmel olan Ama w
İlk Kaynaktan yayılma ölçeğ nde mesafen n A str
farklı dünyalar ya da varoluş em rler olan varlık, Susp
heps lerled kler Ebed Güç le b rleşt . Öneml olmak Böylece f
yayılan enerj n n en uzak etk s nden başka b r şey değ ld r Gece,
Tanrı . Madd dünya formunu Chaldea'lı
Kuvvetler n lk ajansı, O
Olmak. Kötülük, madden n kusurunun gerekl etk s d r . ntell g
İnsan ruhları Tanrı'dan ve onlardan sonra farklı salgınlardır bu acc
Sürüm 20180127
Sayfa 61
madd araçlarından kurtarıldıklarında,

lk önce çeşmeye çeş tl saflaştırma aşamaları
lerled . Anacalyps s , . 72. Beausobre ayrıca şunu söylüyor:
Chalc d us, Method us, Or gen ve Clemens Alexandr nus, çoğu
yetk l ler n müth ş falanksı bu duyguyu ver yor. İk nc s
alıntı Peter b r eser ş md b r cümle. Beau-
sobre b ze Clemens' n fades n ver yor: “ St.Peter
bu kel mey k m n çok y anladığını söylüyor. Tanrı
İlke tarafından cennet ve yeryüzü. (D eu fa t le c el ve la Terre
dans la Pr nc pe). Bu İlke Kutsal Ruh'tur, k m
tüm peygamberler tarafından B lgel k olarak adlandırılır. İşte bell k
Mag ya da Emanasyon doktr n . Bu yen lenm ş m tolar
T mæus'ta Proclus tarafından kısaca ma ed ld . Sanatçının
Evren, tüm fabr kasyonundan önce,
orada doldurulmuş olmak ç n kend n Gece Oracle'a betaken
lah anlayışlarla,
uydurma ve (eğer konuşmak yasal olursa) heps n çözmüş olmak
Şüpheler . Gece de Baba Zeus'u üstlenmeye çağırıyor
Evren n uyumu ve Jüp ter
lah yatçı Orpheus böylece Geceye h tap etm ş: -
Ey lah güçler n yüce hemş res
Ölümsüz Gece; fethed lmem ş z h nle nasıl
Ölümsüzler n düzeltmes n n kaynağı olmalı mıyım?
Ve tek b r varlık olarak her şey nasıl olacak
Y ne de her doğası ayrı muhafaza?
Tanrıça böylece şu soruyu cevaplar: -
Her şey her tarafa eklen r
D ğer gen ş etk s z kucaklamada:
Sonra d ğer yer n ortasında Cennet
Dünya'nın sonsuz ölçüde z n vermes ,
Den z ve Yıldızlar Cennet n tacını sab tler.
Ve Jüp ter, gece boyunca
uydurma; ama d ğer herkese saygılı kurallar koyduktan sonra
yapımları, ekl yor: -
Ama bütün etrafınızdak gücünüz yayıldığında
Güçlü b r zorlayıcı bağ, altın b r z nc r
D ğerler nden askıya alın.
Ş md ye kadar Proclus. Ama Tanrıça'nın lk geç m kaynağı
Gece, bu lah düzen n z rves nded r.
Keldan teologlar, Anlaşılır ve aynı zamanda Entelektüel .
O beslenen tanrıların annes dışında
Tanrısallığının tefekküründen anlaşılab l r y yecekler ve
bu hesaba Tanrıların Hemş res den r.
C2
Sürüm 20180127
Sayfa 62
Not 5 (sayfa 8) .— B'de buna zaten değ nm şt m onun tyr

G, Bölüm II, 27, 28. M tos gölgeler, o şehvetl kılmak
zevk, ruhların cennet terk etmeler n n b r neden yd ve b r
Cennet. Bu yüzden narın bazı taneler n yem şt feragat etm şt r
Proserp ne'n n üst havaya yükselmes yasaklandı nanmaktan
Hades alem nden; yan , şehvetl k ş ler n katılımı, notor o
ruhu en karanlık karanlığa bağlar. Advocat
Not 6 (sayfa 11) .— Cashel Başp skoposu R chard Laurence, k rletmez
Petro-Paul tes ve Yahud ler n kutsal sahtekarlıklarını savunmak, Ve benzer
d yor k : Bahsett ğ m davranıştan daha y s n b lm yorum cont nu
İk nc s Üzer ne B r Tezde gerçekleşenden daha fazla savunma Not
Esdras K tabı, Dr. Franc s Lee, aşağıdak ler yapan adres
konuyla lg l düşünceler: H çb r şey n esk den olmadığını b l yorsun bu wh
bu tür k ş l klerden daha yaygın veya masum d ğer p
Yazarlar. Ve eğer sonrak çağlarda bu olay ves le olduysa ç ğney ş
bazı hatalar, özell kle kaba ve daha az kr t k Mat. v
Okuyucular, merak ed lecek çok şey değ l; ama o zaman değ l onların m
aldatma düşünces olmayan onlara suç olarak dayatılan preach
herhang b r tarafından, ya da (heps ) b r görünmed ğ Dokuzuncu M
vardı. Ascens o Isa æ Vat s , s. 177. Bu çok y gerçek m
Başp skopos. “Az zler n” ve “k l seler n” d ğer s
onların kutsal ve cah l tak pç ler yle olmalı
tam olarak Amon t Nahash'ın kat, b r
Jabesh, “Bu koşulda sen nle b r Anlaşma yapacağım asla b
bütün sağ gözler n dışarı atab l r m . ” 1 S. x . Paul
Not 7 (sayfa 15 )— Horne, Kutsal Yazılara G r ş nde , scr ptur
böylece sözler m örneklend r r. Lord Herbert, Hobbes, Lord Şaftları İç n
gömmek, Woolston, T ndal, Chubb ve Lord Bol ngbroke, bunu söylüyor aynı L
per şan yazar, yalancı rez l k yüzlülüğünden suçluydu. whosoe
Rochester ve Wharton ahlakının yoruma ht yacı yok. Nasıl
Woolston ğrenç b r küfürdü. Blount kız kardeş sted ve ho
onunla evlenme yasası ve redded lmek kend n vurdu. T ndal ve ho
aslen b r protestan, sonra pap st oldu, sonra tekrar protestan, vaaz,
sadece zamanlara uymak ç n ve aynı zamanda ayakları
genel olarak yardımcısı ve prens p toplamı. Ona söylen r y
ağzında bu dua le öldü: “Tanrı varsa ben Not
bana merhamet etmes n arzuluyor. ” Morgan'ın saygısı yoktu hended
Kutsal K tabın sayısız tahr f nden açıkça görüldüğü g b gerçeğe k o
ve aynı zamanda kend n b r Hr st yan olarak yargılamanın aşağılık k yüzlülüğünden tema
Hır st yanlığı yok etmek ç n uğraştığı yazılarda. k o
Volta re utanmaz b r z na yaptı; tüm prens b n n toplam steğ , olab l r m
ahlak veya d n , küstah cüretkarlığı, p s duygusallığı, o
onun zulüm kıskançlığı, üssü takd r , g y lmem ş hanet , Merhaba dostum
Sürüm 20180127
Sayfa 63
zulmü, zulmü, güçlüğü ve k yüzlülüğü

onu sonsuza dek nsanlığın küçümsemes . Rousseau, hırsız, yalancı,
ve tartışmalı b r profesör, sırayla
Roma Katol k ve Protestan d nler n
k s ne de nanmak ve k m n
Yaradan'ın yanı sıra Pa ne ve d ğerler n n kötü şöhret
sadakats zl ğ n savunucuları,
bu sayfaları ayrıntılarıyla k rlet r. 10. baskı, sayfa 41-2.
Başladıkları g b , Sahte K l se'n n bu k ralamaları da
sonuna kadar devam ed n, kötü huylu öğreten herkese düşman olur.
Not 8 (sayfa 16) - İsa, lk vaaz vermeye başladığında,
kend s n sadece Yahud ler çember n n ötes ne yönelt r. Verme
köpeklere kutsal olan (yan İbran ler k barca
d ğer nsanlar) ne nc ler n z domuz domuzlar önce
ayaklarının altında ez ve tekrar dön ve sen kıl .
Mat. v . 6. Yahud ler n natçı bağnazlığıydı ve
en kararlı kararlarını b le d nlem yorlar
İsa'nın vaazları, lk önce
Dokuzuncu Messenger, onun gen şlem ş ve l beral b r kavrayışına
tüm nsanlığa gerçek b r görev. Dolayısıyla onu şöyle buluyoruz: Ve
d ğer koyunlar, bu kıvrımdan olmayan vardır. Onlar da ben
get rmel ve ses m duyacaklar; ve b r olacak
kat ve b r çoban. Yuhanna x. 16. Bunun olab leceğ açıktır
burada öner len gerçekler evrensel olarak ben msenene kadar asla.
Pavlus da bu öğret y kabul etmek zorunda kaldı .
kutsal nanç, ona k m man ederse utanmayacaktır.
Çünkü Yahud ve Yunan arasında b r fark yok:
her şeyden önce aynı Rab, ona çağrı yapan her şey ç n zeng nd r. İç n
k m Rabb n sm n çağıracaksa kurtarılacaktır.
O zaman, nanmadıkları onu nasıl arayacaklar?
ve duymadıkları ona nasıl nanacaklar?
ve va z olmadan nasıl duyacaklar? Ve nasıl yapacaklar
vaaz, gönder lmeler dışında? yazıldığı g b , ne kadar güzel
barış müjdes n vaaz eden ve sev nd r c haberler get ren ayakları
y şeyler!
Not 9 (sayfa 17 )— İsa'nın nasıl göründüğü-
Yen Ah t'tek yazarlardan b r n n,
o zaman çok b l nmed ğ ve aynı zamanda
daha sonra tak pç ler yle yaptığı toplantılar g zl d r ve
kamuoyuna vaaz vermey veya vaaz vermey askıya aldığını söyled . Yehuda
başka türlü ona hanet edemed
öyleyd ve onu tutuklamaya g den subaylara şaret ett
onu ve Yahuda'nın bunu yapması ve ödemes n n sebeb ,
Sürüm 20180127
Sayfa 64
sadece daha önce bahsed len nedenlerden, kanun

çok b l nmemek ve g zl yaşamak. arasında
Not 10 (sayfa 18 )— Fransa'yı terk eden son savaş, Bölüm I,
ve felç Almanya, belk de en y yorum fol
On dokuzuncu yüzyılda ez c b r suç m ktarı başladı
uygar halklar arasında ve nancı savunan nançlarda var okuyarak
Hır st yanlık. Dünya başladığından ber daha fazlası yoktu gösterd
lk olarak savaş lanından daha büyük b r suçluluk suçu şlend major t
ve düşmüş İmparator tarafından, k nc s se, d
Kral b le acı sona erd ve sonuçta kazanıldı. Böylece b z
Kasaplık, tecavüz, soygun, ateşle mha, soğukta asma ev ben
kan — bu korkunç sahneler Prusya yolunu şaret ed yordu; ken BM
Tanrı'nın kutsal sm , egemenl ğ tarafından, sank H öldü. M
şeytanların ş n kutsadı. Fransa kend başına yok oldu kızlar w
suçlar: kend n rah pler ne bıraktı. b rkaç ob
cehalet ve onun haksızlıklarını k tleler tarafından s lmes ne z n verd ve konu.
İt raflar, kutsal emanetler ve Şeytan'ın tüm alem . G b arzu etmek
çok hızlı b r şek lde s l nd kler ç n yen lend ler ve Fransa, stemek o
İspanya, b r sıcak yataktı. Prusya'nın harabes n aradı Would
soğukkanlı b r zulümle, ve kend başına başardı. küçümsemek
Bu sadece; Nemes s kökenl yd . Ama h çb r şey yapamaz ç nde
kanlı soygun ve katl am ruhunu haklı kılın yargılanan
Prusya Fransa'yı süpürdü; Pagan zm de başka b r şey değ l tarafından
kaşına korkunç b r şek lde damgasını vurdu. Alınacak kes nt ler observa
bu gerçekler — 1, bu dünyadak suçluluk g b bazen major t
kend kend n cezalandıran, aynı zamanda d ğer alanlarda da yapar; 2, bu n d
ç le her zaman katılır ve affetme olmaz ve ve
kaçış yok; ve 3, bu nsanlar artık Hır st yanlık dönem nde daha y değ ller, bar yok
ya da daha doğrusu Petro-Paul te öğret m , en kötü günlere göre c d
vahş barbarlık, ama en azından daha kötü olmasa da, kötü. Ne çok ol
Yahud l k Pavlus'un o yazardan öğrend ğ m z günlerdeyd ; o önermek
ş md k çağın sözde Hır st yanlığına benz yordu. Bakın , o Enf ç n
d yorsun k , sanat Yahud çağırdı ve yasada en d nlen p, eylem
Tanrı övünür. Ve rades n b l r ve Bay Th
daha mükemmel, yasa dışı öğret l yor; Ve sanat önermek
kend n z n kör b r rehber sanatının, onların b r ışığının h zmetç
karanlıkta olan Aptal b r öğretmen, b r öğretmen Not
kanunda b lg ve gerçeğ n b ç m ne sah p babes. bu nc
Bu yüzden b r başkasına öğret yorsun, kend n değ l m öğret yorsun? acı çekmen n
B r erkeğ n vaaz vermes n, çalmadın mı? Tanrım, b
B r erkeğ n z na etmemes gerekt ğ n söylüyorsun, dost sen kötü g t
z na yapmak? İdollerden nefret ed yorsun, dostsun gerçek b r
küfürdür? Kanunla övünmey , kırarak hang
Sürüm 20180127
Sayfa 65
Tanrı Tanrısaydın? Çünkü Tanrı'nın adı küfred ld

Yazılı olarak s z n ç n Gent l ler arasında . R . Görmek
Bölüm I, 358. Bu, daha y takv ye ed lemez.
b r gazeteden kest ğ m şu: —Dr. Lankester
Suçun Bastırılması bölümünde yargılama başladı
“Infant c de” üzer ne b r makale okuyarak. İstat st k verd ,
Londra'da büyük ölçüde hak m olduğunu gösterd . Har ka
gayr meşru çocukları doğuran anneler n çoğunluğu
yerl kullardı. Her on çocuktan dokuzu
Öldürülenler,
doğdukları ev. Aynı zamanda şaşırtıcı b r gerçekt .
bebekler n altıda b r öldüren tal hs z anneler
öldü. Bay CH Bracebr dge bunun en mütevazı olduğunu düşündü
çocuklarını yok eden kızlar . S r E. W lmot b r tekl f ett
b rkaç gözlem, New York'tan Dr.Mary Walker,
konu. Arızanın çoğunu büyük neden yle atfett
gerçeğ saklama arzusu. Bu büyük b r ölçü ortaya çıktı
kend c ns yet konusunda sempat stemek. Har ka b r şey
Adam bu kadar kabul ed ld ğ nde başarılab l rd
ş md olduğu g b küçümseme. Çok fazla bebek öldürme olmadı
ABD'de bu krallıkta olduğu g b - en azından,
okuduğu hesaplardan böyle yargıladı. Bunu açıkladı
Amer ka'da daha ılıman olmaları gerçeğ yle. Ona
ahlaksız erkek ve kadınların gözlemlenmes
bunların çoğu alışılmış ç c lerd . Amer ka'da çocuklar
ebeveynler n n hareketler nden sorumlu görünmüyordu,
ve konuşmacı, gayr meşru yet n
sosyal konuma ya da bu konumun gel şt r lmes ne engel yok. ne
ebeveynler ne ve çocuklarına
çok y olun. Rev. Bay Solly,
Dernek Sekreter tarafından yapılan öner
Kadınları Koruma Yasalarını uygulamak ç n
baştan çıkarma eylem f len b r evl l k eylem olarak görülmel d r.
Ortak Serjeant Bay Thomas Chambers,
Bay Solly'n n öner s . Yerl ç n b r pr m olurdu
kullarının efend ler n n oğullarını tuzağa düşürmeler ç n.
Not 11 (sayfa 18) .— Tanrı'nın K tabında, Bölüm III'te,
bu dünyanın Cehennemlerden b r olduğunu ve sonuç olarak
üzer ne tac z ed len acılardan
Tanrı, ama nsanın kend kötülüğünün ve
kötü yönet m, bütün günahın kend s n cezalandırdığı b r yasa . Bu
hak kat derhal Tanrı'nın merhamet ne t razdan kurtulur
esk zamanlardan ber yükselm şt r, çünkü O z n ver r
Sürüm 20180127
Sayfa 66
sefalet var. Ama eğer dünya onun tarafından b r sefalet yer yaparsa B z sorarız
kend sak nler varsa, Tanrı bunu yapmadıkça başka türlü nasıl yapab l rd ? em n m k
onları özgür radeler nden yoksun bıraktı ve kölelere dönüştürdü, acı
kuklalar mı yoksa otomatlar mı? Bölüm I, 39, 89. Ayrıca, orada olmalı göster r m
mutlaka Kötülüğün kend başına cezalandırdığı yerler olmalı unl m t
ve böylece kend reformunu üret r. Herhang b r olacak mı ver r
bu Dünya'nın karşılaştırmalı b r sahne olab leceğ n reddet Monstro
mutluluk, barış ve bolluk, eğer erkekler sadece sterse ve emek ver rse persuad
şeytan eğ l mler n ve tutkularını azaltarak bunu nasıl yapab l r m? memnun oldum
Ama erkekler, erkekler g b , bunu asla yapmaya çalışmazlar, ama kend ler n bırakırlar Sy
altın, kadın ve güçten sonra çılgın b r arzuya. İşç ler H olab l r m
P sagor d yor, ama zevkler her bakımdan kötü. İç n, Ve ben
ş md k yaşama ceza amacıyla geld ğ m zde, Yapmıyorum
cezalandırılmamız gerek r. Iambl chus'un Hayatı eğ ml
P., kapak. 18. Bu gözlemler, umarım buluşup cevap ver r c le
Freel ght adlı yen b r derg de bel rl pasajlar , var olmak
Tanrı b r Şeytan olarak tems l ed l r. Yazarlardan b r şöyle konuşuyor: - B r Asa
İt raf ed yorum, ya argümanlarda f kr m sarsacak h çb r şey görem yorum olup olmad
daha rasyonel olsa da, düşmanlarımın y mser veya bence
“Müm n”. Ben daha z yade olurdu h ssed yorum değ l gelmeler n sen
hayata. Tanrı ya da Tanrı yok, bu nsanlar ç n çok yaygın b r duygu. perhap
Berbat olduğumuzda, sefalet n b r sonunu arzu ed yoruz; B z ne zaman neden sor
sadece geleceğe sef l , hala gelen gölge kararıyor son
hayat. Tanrı'ya sevg m yok - b r Tanrı olduğunu varsayalım. Neden gerek r mümkün
Bende var mı? Bence b r Tanrı var, k m kayıtsız Şeytan w
acı çek yor ya da etm yoruz - kötülüğe karşı tamamen lg s z . Sık sık gıpta ett m teo olarak
Ate st. Şüphe yok k mha le dreds o
gönül. B r kez daha “b z m ç n böyle b r şans yok” d ye tekrar ed yorum. nasıl
Tanrı, her şey n Yazarı olarak adlandırdığınız g b , b r ekonom stt r, hayır ns gn f
şüphe. H çb r şey n yok ed ld ğ ne nanmak ç n h çb r neden görem yorum. olumsuz
Cehennem, o zaman, gerçek-nay olab l r, bu se doğrudur. Bu cehennem . Yazar Pro değ l
Doğanın tam olarak Mal gn b r Varlık olmaması; ama hayal etmek bes
b r an ç n süren kötülük m ktarını önems yor görünüyor
saçma. Mes h b r hata yaptığını buldu ve sonunda sordu gel ben
Acılıkla, “Tanrım, Tanrım! neden ben terk ett n? ” kes
Te stler zulüm yüzünden bağnazlığa çok kızıyorlar manev
Tanrı'ya atfed ld . Doğada daha fazla zulüm olup olmadığını soruyorum Orada
Vah y'den daha mı? Tek fark şudur: Güç
Tanrı, lah yatta öğret ld ğ g b sonsuza dek. * * * * * Tanrı yapab l r nanmak
kend n yok etmey n. Keşke yapab lseyd ve yapsaydı. Sah b m k m al
en ufak b r umut değ l. Rad kal olarak kötüyüz — Id . s. 31
öyle olun. B z şeytanız. Cehennemde yaşıyoruz ve bazen de
mutlu? Asla. Bu “zor dünyanın” rafına yayılmıştı,
Sürüm 20180127
Sayfa 67
n göklerden “daha ad l” olmalarını st yoruz. Her nsanın manı

er ya da geç başarısız olacağınızdan em n olun. D n adamlarının ş kayet ett ğ n duydum
Tanrı'nın acı b r şek lde. Saf Negat on st her şey küçümser. Orada
bununla b rl kte, böyles b r gerçeğe da r büyük b r nançsızlıktır.
“Kaf rler” arasında sınırsız nanç. Muhab rler n zden b r
Tanrı'nın t msahlar, kaplanlar & c. Pek , o zaman, bunlar
korkunç çeneler h çb r şey ç n oluşmadı. Asla yapamazdın
öyle korkunç yaratıkların kurbanını olması gerekt ğ konusunda kna etmek
feda ed lmekten memnunum. Bana Doğanın hayırseverl ğ nden bahsetme!
Şeyler n s stem ğrenç. Herhang b r nsan nsana,
bu kadar ğrenç b r dünya yaratmayı onun kalb nde bulab l rd .
Ve b r an ç n bunun başka türlü olacağına nanmıyorum.
Darw n' n teor s ne nanmıyorum; Bence maymunlar daha az
b zden d ğer ne şkence etmeye mey ll yd . Ben görmüyorum
meden yetle nsanlaşıyoruz. İnanıyorum k yapacağız
sonsuza dek var, şu anda olduğundan daha y değ l. Sevg ler, & c.
Şüphec . ” Vol. Ben, s. 314. Tekrar: - “Kötümser olarak soruyorum
dünyada kötülükten daha y olanın doğru olup olmadığı?
Bence değ l. Yüzde kaç erkek olduğunu b lmek st yorum
dürüstçe var olduklarından memnun olduklarını k m n söyleyeb leceğ n bulacaksınız.
Belk üç; ama neredeyse k tane demeye mey ll olmalıyım. ben
b r Tanrı'nın varlığını kabul ed p, b r Tanrı'nın
kötülüğün sonu mu? Eğer değ lse, her şeye gücü yeten nerede? O takd rde se
onun hayırseverl ğ nerede mümkün ve olmayacak mı? Ama eğer b r
Yapıcısını engelleyeb lecek olan şeytan ve Tanrı'nın öngörüler olsaydı,
lah yatın ler sürdüğü g b , neden yapıldı? Eğer doğru olursa,
dünyanın başlamasından bu yana m lyonlarca yıl geçm ş,
b r üret m yapmak nasıl bu kadar büyük b r zaman aldı?
önems z sonuç. Ben m ç n her şey b r saçmalık. Sonuçta, b z
Doğada b lgel k veya hayırseverl ğ kanıtlayamaz, çünkü
gelecektek yaşamın b r kanıtı yok, orada başka ne alternat f var
ş md n n en y s . Eğer yaşamdan bıktıysak, ben m açımdan,
Bana öyle gel yor k nt harda ahlaksızlık yok. B z h ç stemed k
oluşuyor ve bu nedenle,
Olmaktan vazgeç. Hayır olduğunu düşünenlere mükemmel katılıyorum
Ate zmde ahlak temel. Sonra ne. Dünyayı ben kurmadım.
Her ne olursa olsun sorumluluğu her ne olursa olsun
Güç veya Sebep bu yüzden b r hata yarattı. Daha y
Zal m, nt kamcı ve kalps z b r Varlıktan z yade h çb r Tanrı'ya nanmayın
kötülüğün bu kadar güçlü olmasına ve y l ğ n bu kadar güçsüz olmasına z n veren.
Id . s. 318. Bakınız gönder , K tap II, kapak. dır-d r. 6.
C3
Sürüm 20180127
Sayfa 68
k m fra
hayranım, b
n cal art
H olab l r m
yapılandırmak
veya kaldırın
görünmekted r
B
Tanrı K tabı. İng ltere
onlara
end şel yd
dev
s
KİTAP II. commem
erkekler wh
Elep
1. Ve BİR'e olan nanç evrensel olarak III, 446)
valent ant k zamanlarda, onunla çok bağlantılı, taşıma t
görkeml ve görkeml b r d n s stem n n varlığı ve onlar
sanat ve fen b l mler daha farklı
nsanlığın katlandığı b r ortak merkezden d l 2. T
g b b r b rl k çember ç nde ph losop
ortak nanç, ama o zamandan ber var olmayan ve em nentl
mezhep ve rah plere karşı çıkarken var olamazdı manev
yıldızı parladı. Tüm gerçek astronom kte ölçülemeyecek kadar üstün sürpr z.
ve matemat ksel b l m, onların güven l rl ğ
kend mükemmell ğ nden öyles ne yüksek sesle övünen; ve, heybet o
uzak zamanlardak erkekler n der nden g
dem ryolları veya telgrafları yoktu, Un versa
gerçek b l mdek mevcut ölümlü ırkların ötes nde ve part cula
mekan k yetenekte ve ger de bıraktılar ve poz vermek
Dev g b , çok muazzam b r doğanın eserler t yonlar, nc
Sürüm 20180127
Sayfa 69
ENOCH. 35
onları sporda çerçeveleyen

hayranım, ama gerçekten eş t olmayanlar. Bütün mecha-
Dünya'nın n cal art'ı, şu anda uygulandığı veya b l nd ğ g b ,
monol tler veya d k l taşları zorlukla oymak,
muazzam mağara tapınaklarını yapılandırab l r, loggan kayalarını durdurab l r,
ya da bu esk mühend sler n güçlü taşlarını
en mükemmel kolaylıkla başardığı görülüyor.
Geçen gün ancak tüm mekan kç ler
İng ltere b r monol t yükseltmen n mkansız olduğunu lan ett
Kral çe g b Prens Konsolosunun anısına
Mısır'dan kalkmaktan ya da Mısır'dan nakletmek ç n end şel yd
ş md secde olan devasa b r phallos
ve b ze m nnettarlıkla tekl f ed ld
Albert'ın H d v tarafından anılması. Fakat
Stonehenge veya Elora'yı nşa eden veya oyulmuş erkekler
Elephanta Mağarası veya S am tapınaklarını kaldırdı
III, 446), trans-
bu sütunu dünyanın b r ucundan d ğer ucuna taşımak,
ve y ne de başarı elde etmeye alışkınlardı
daha zor.
2. En esk nsanlara sah p esk nsanlar
felsef ncel k ve ncel k,
teoloj k ve
manev b lg , artık zor b r kaynak olab l r
sürpr z. Buna göre, doğru b r şek lde ararsak,
d n lkeler gen şlet ld ve
erkeklerden bekleneb lecek anlayış heyet
ağustosun ağustos ve görkeml f k rler ne der nlemes ne
K tapları Evrensel ve A
özell kle, öneremed . Bu onların sab t yd
ve olumlu nanç, çünkü Göksel Revela-
bu nsan gerçekte h ç b r hayvan değ ld r; b r
Sürüm 20180127
Sayfa 70
ğrenç veya korkunç b r şeyden gel şme; ama b r hang w

ruh ; ve b r zamanlar cennette b r ışık meleğ olduğunu; allureme
gökten b r yanılsama durumuna düştüğünü ve onların yanlışları
ve sadece onunla çalışarak yen den yükseleb leceğ n ve ağır
yavaş yavaş b r ışık durumuna dönüşür; saflaştırılmış gerç , eğer
büyük b r ayartma veya cezalandırma yer nde, tuttu
ş md k dünya g b - tek kel meyle, eter k
daha önce başka b r alanda ruhun varlığı Cennet.
ş md k yerleş me n ş . Düşen Gnos
böylece ruh kend n arındırır, bende
asıl yer ne layık ve ateş g b yükselecek ruh hal
gevşek b r şek lde dolaştığı ev; ama eğer Güzell k,
o şehvetl tutkuyla o kadar bağlı k , subs sts
ne umutla yüce arzuları Dokuzuncu M
b r kez daha O'nun yüzüne bakacağını varsayın Oğul (ma
syandan k m uçtu? Bu mutsuz düşüş nd r ml
zaman zaman, gördüğüm g b , tutkuyla ya da şaşkınlıkla, 3. T
ya da b r tür hoşnutsuzluk; — daha büyük b r zafer arzusu, karşısında
b lg , güzell k veya güç ve sonuç olarak kıskançlık consc ou
benc l b r hayranlık ve benl k sevg s ve b lm yorum
çk n olan Tanrı'nın adalet n n suçlanması cezalandırılmış
Ne yazık k b r suç, mutlaka gökten düşmeye neden olur. ment, w
Bölüm I, 39. Ve bu f k r çok gölgelend pun shm
ler süren f lozoflarından b r tarafından bu b z
her Ruh b r Venüs ya da lah b r doğaydı, yansıtılmış b r mgeyd , sc ous-
olduğu g b , kutsal ruhun, B r değ l
Venüs'ün kend s n Tanrı'dan üretmes ve anlayışı kanıtlanmış
aşk tanrısı ya da göksel aşk le; bu nedenle ruh ckm
tamamen doğal b r durumda olan Tanrı’yı sevd ğ söylen r, dreamles
ve O'nunla bazılarını b rleşt rmey arzulamak olab l r
ünlü b r kahraman le güzel bak re; ama ne zaman ogb
benc ll kle küstah ve nes le nm şt hayır
Sürüm 20180127
Sayfa 71
ENOCH. 37
o zaman dünya, aşk tarafından

aşağıda burada olan ve
onların sahte görünüşler ve büyülenmeler , lah olanı değ şt rd
ve ğrenç ve ölümcül olana cennetsel b r sevg ;
y ne de, eğer y ne ahlaksız duygularını sallarsa ve
kend n tertem z tuttu, ger dönecekt
kend çeşme ve babası ç n eter k kanatlar
Cennet. Aynı gerçek zar f b r şek lde aktarıldı
tarafından özetlenen Cup d ve Psyche'n n Gnost k efsanes
ben Bölüm II, 261'de, H nt aşıltısında;
b r zamanlar cennette yaşayan, İlah olanı gören ruh
Güzell k, ş md b r bozulma beden yle sınırlıdır.
ölü hayvanlara dayanır ; ve daha az çarpıcı
Dokuzuncu Elç , İsa, Prod gal benzetmes nde
Babasının ev nden (cennet) ayrılan ve
u domuz (toprak) le eğ l m ve yaşaması azaltıldı (1)
3. En güçlü argüman, bell b r yazar d yor k ,
öncek b r varoluş durumuna karşı, b z değ l z
farkında olarak; ve sah p olduğumuz şey ç n cezalandırılmak
Şu anda olduğumuz zaman hakkında h çb r b lg veya hatırlama yok
cezalandırılır, değ ş kl ğe yönel k b r eğ l m olmaz.
en büyük nesnes olan
ceza. Eğer bu “en güçlü argüman” se,
gerçekten zayıf. Anlaşılan b r adam var mı?
korkutucu-yan k m hatırlar- bebek olduğunu?
B r değ l - henüz bu akıl yürütme tarzı le
onun h ç bebek olmadığını kanıtladı. H ç var mı
o sesteyken varlığının b l nc nde olan
rüyasız uyku? B r değ l - Bu tartışma le
... yaşamadığı göster leb l r
o uyuyor. Gerçek şu k , bu “en güçlü argüman”
eğer doğru olsaydı h çb r argüman değ ld r; ama bu
Sürüm 20180127
Sayfa 72
doğru değ l. Yaşayan düşünen b r adam var mı? gerçeğ

Darw nc ol ve kend n b l nçl olarak o, çünkü
bazen sezg sel olarak em n olmayan gor l h arasında
başlangıçta daha y , daha yüksek, as l b r şeyd bunlar sa
o ş md m ? ç nde h ssetmeyenler hayal eder, umut eder, conv olarak
görkeml yükselen düşler, şanlı ve kahramanca özlemler, b r profesyonel tarafından
göksel parıltıları ve bakışları anımsatanlar derece o
ölümlü durumunun üzer nde, t göz ardı eder
cennet n kend ler m ? Hayal etmel y m ve umarım orada tutku o
ama çok az. Ve bu b l nc n olmamasının neden kahkaha
ç m zdek daha güçlü, aşırı derecede del nm ş olması Nesne,
büyüdükçe ve mevs mler tarafından eğ t ld k onun olduğunu düşünüyor
pedagoglar, b z çevreleyen dar görüşlerde All-Perfe
beş ğ m z; ve dolayısıyla b z m en son
b l nçl , oysa b z gerçekte sadece b l nçl değ l z, aynı c ns
çünkü öyle kalıplanmıştık. Eğer b r İng l zce onlar daha az
çocuk yasaları tam olarak b lmeyerek yet şt r ld , ş md ye kadar fr
yıllıklar, ülkes n n ve halkının kayıtları; nın-n n descenda
b r Yüce Varlığın ve kes nl ğ n bazı wo
gelecektek b r devlet, onu ne zaman suçlamak ad l olur? kazanır,
nsanın mülk yet ne “b l nçl ” olmamak ç n yet şt r ld . (3).
b lmes ve takd r etmes gereken şey, ama 4. nc
cah l ya da barbar koruyucuları zole ed l p saklanmış
b lmes n engelled m ? Aynı derecede haksızlık truva'ya
gerçeğ önceden var olan b r gerçekl ğe karşı kullanmaktır. mag olarak
Fakat bu b l nçdışılığın sadece kısmen doğru olduğu varsayılmıştır. pun değ l
ona a t olan küçük gerçekte. İdd a ed leb l r genel val
entelektüel olan b r Avrupalı böylece Ev
lah yatın tüm meseleler nde büyüme, k o
çubuk; ama ş md ye kadar herhang b r gerçekl kle lerlet lemez cezalandırılmış
b r oryantal le lg l olarak, Tanrı var
karasal yaşam olumlu ve açık b r yeter
Sürüm 20180127
Sayfa 73
ENOCH. 39
gerçeğ , b ld ğ d ğer her şey g b . O farkında

çünkü, lk yıllarından ber
lk dersler arasında; ve o b r olarak buna uyar
lah kes nl ğ olan kutsal lkeler
elde edeb leceğ herhang b r nden olab ld ğ nce kna olmuş,
b r muhakeme sürec yle,
kend n b lme dereces . Batı İnc l k m
bu büyüley c gerçeğ n,
kuşkusuz ona karşı b r tutku ya da küçümseme
Otuz Dokuz tarafından aydınlatılan adaçayı kahkahalar
Kend mükemmel yetler n o kadar yüksek derecelend ren makaleler,
sah p olab leceğ n düşünüyor ama yen
Tamamen Mükemmel ve sevg yle kend s ne
en son ve en gel şm ş kumaşlar olsa da,
aynı nefeste neredeyse tamamen kötülük var. (2) Ne de
onlar bazı modern şüphec ler n le tutun az del , o
başmelek b r or j nalden çok ç zg sel
tarafından gel şt r len papağan, st r dye veya maymun torunları
Hunts, Dar-
kazanır ve benzer . Bakınız Tanrı K tabı, Bölüm III, 413
(3).
4. Argümanın zayıflığı veya yanlışlığı değ l
sadece bu özel le sınırlı. Tamamen aşağılayıcı
B z b reysel olarak cezalandırdığı Tanrı'nın gerçek f kr ne
b r sulh yargıcı g b , çünkü günah şled k. Tanrı yapar
u k msey cezalandırmamak; ama Tanrı'nın Kanunları yürürlüğe g rer ve
V ceroy Nemes s, tüm Kötülüğün kend s n cezalandırdığını görür ve
böylece Ev l, suçu kna ederek kend tedav s n yapar.
hatalarında aptal olduğunu. Erkekler sürekl
ar b l nçl olmadıkları ç n cezalandırılır ve
Tanrı'nın bununla h çb r lg s yoktur: erkekler hazır olsa da
Yüce Tanrı'yı memnun ett ğ n söyleyecek kadar. B r adam
Sürüm 20180127
Sayfa 74
Sızdıran b r gem de den ze g d yor, ama onun hakkında h çb r b lg s yok Çünkü

gerçek: boğulmak suret yle cezalandırılır. Ne var öğrenc b r
Tanrı bununla ne yapacak? B r adam kısır b r ata b ner ve huzurunu kaçırmak
kısır olduğunu b lm yor ve öldürülüyor: ya da Tanrım,
güzel b r ülkeye yürüyor ve bunun farkında değ l kınamak
zeh rl ekshalasyonlar ç çekler nden veya ölümlüler,
otları veya bu asps güller nde g zl d r - ve böylece der: bırakanların
düs. Tanrı'nın bununla ne lg s var? Adam b l nen w
b l nçs z b r halde acı çek yor: ama b l nçs z sormak;
ousness çoğu zaman kend hatasıdır. Eğer b lge olsaydı sen ne zaman
gem n n durumunu öğren rd , borcun
b nanın doğası, ülken n karakter . o olmadan
bu b lg y aramayı hmal ett ve hçb
hmal ett ğ ç n. Aynı şek lde sormak onun görev d r. 5.
neden o b r erkek? neden acı çek yor? ne olduğunu öz,
Tanrı'nın doğası? kanunlarının şeması ned r ve düzenlemek
pol ty? sebeps z acı çekmes ne z n ver l p ver lmed ğ ? esk
ster O kalb n saf etk leyecek sev nd rd ? Eğer yaparsa le
Bütün bunlar, daha sonra varoluşundan memnun olacak ve geçt
Tanrı'nın tasarladığı nesney kısmen öğrenmeye başlayacak. b r nanç
O yapmazsan Ama, o asla olab l r b l yorum. Ve gerçek şu k , en y s ve
O bunu yapmayacağım . Kend n gönüllü olarak daldırıyor m lletler
cehalet ve saçmalıklarda (4); başını sarar Etern ty,
bulutlarda ve buğularda; kend n başka b r adama ver r mevcut,
onun ç n düşünmek ve yargılamak; b r rah p st yor ve soruyor ş md p
ona nandığı şey; kend n manla haklı çıkarır; knowled
altın, güç veya haz peş nde koşar. knowled
ruhunun enerj ler ve arzuları, ya da kend n kna eder nanç fou
gerçekte onunla bağlantısız, kuyruksuz b r maymun olduğunu Tanrı'nın
Tanrı ya da Ölümsüzler, sonra da Ened
h çb r zaman b r şeyden daha yüksek b r şey olduğunu b lm yordu yerler n
sadece erkek ya da zayıf b r maymun. Tab k b lm yordu, sp'ye
Sürüm 20180127
Sayfa 75
ENOCH. 41
çünkü h ç umursamadı ya da b lmek stemed ; g b

b r öncek bölümde öğrenc ,
aklını kaçırmak! ve cah l b r şek lde bağırırsa
Tanrı ve onu Şeytan olarak kınadı ( ante , 32)
onu besleyen b rçok sefalete mahkum etmek
ölümlüler, cevapladığını duymaya hazır olab l r.
der: —Kattığın sefalet
b l nen sadece; ama sen asla b lmek ya da b lmek stemed n
sormak; o zaman neden Maker'ına karşı bağırıyorsun?
kend hmal n z suçlamayı terc h ett ğ n zde ve
Kend ş kâyetler, tahm n etmekte ben could,
sebeps z, masum yete zarar vermek veya erdeml acı çekmek
h ç mutsuz olmak ç n? Bölüm III, 462.
5. Ruhun karasal durumu veya canlandırılması
özü, böylel kle b l nenler,
yüksel ş n ve düşüşünü düzenler,
kad m nsanlar eş t derecede y tanışmış olmalılar
sah p olduğu zaman doğasını yöneten kurallarla
dünyadan vefat ett . Ruhların göçü,
b r zamanlar en büyükler tarafından der nden eğlenen b r nanç,
en y ve en akıllıca, erkekler ve bütünün az z nancı
uluslar Tanrı'nın, Ruhun felsef f k rler n n
Sonsuzluk ve Cennet,
ş md den Avrupa'dan neredeyse yok olmuş g b görünüyor ve
ş md sadece Doğu'da korunuyor.
b lg başlangıçta geld , bu yüzden heps doğru g b görünüyor
b lg de aynı şek lde ger dönmeye mahkumdur. Y ne de bu b r
nanç, tüm akıl ve tüm aydınlanmış kavramlar üzer ne kurulmuştur.
Tanrı'nın evrensell ğ ve yardımseverl ğ n n
canlı hafızanın o har ka örnekler
daha önce h ç görmed ğ m, ama
manev v zyona aş nadır,
Sürüm 20180127
Sayfa 76
b rçok doğrulanmış anlatım. B rkaç adam orada suff c en

h ç düşünmeyenler n, natçı
güzel ya da güzel manzaranın ortasında ya da yüce Yahud ler zayıf
okyanusun vahş doğaları, an den etk lend bebek,
güçlü ve heyecan ver c olmaları, kâbus
lk kez orada, ama d ğer bazı Br mston
hayatın koşullarında, onlar fro
sonra onlara çok güzel b r ışık çıktı. Etk ler- solucan tarafından
s on çok güçlü - ekleyeb l r m, çok genel - olmak ç n dışarı
sadece fantez olanlar; ve ne olursa olsun h ç şüphe yok ş şm ş,
bu sadece varoluşun ön-varoluşunun toparlanmasıdır Yanıtlar
ruh. Ama bütün bunlar Batı'da güldü. Ne zaman 6. Bu
sıradan t pte b r Ortodoks Avrupası şu şek lde sorgulanır: Bölüm wa
geleceğ ne, tereddütsüz b r şek lde, cat
ölüler n ya da gelecektek yaşamın ıslahı, badet;
aynı kan, kem k, kas, organ ve rable se
Burada sah p olduğu ve bu malzemen n İleten
y ne rüzgarlardan toplanan ve Anc
sulardan, ağaçlardan, otlardan, kuşlardan, balıklardan, solucanlardan ve şart
canavarlar, ölümsüz b r enerj le yönlend rd
sonsuza dek sağlam ve güçlü kalacaktır. Tanrı hayır verd ğ g b sol
kullanımları olmayan organlar, bundan tak p eder her m
o adam y yecek, çecek, s nd recek, salgılayacak, üretecek ve onun koşulu
göksel alanlarda uyku - her şeyden daha kaba b r f k r düşünceler
ya h ç “bükülmüş ayırır
Paganlar ”ya da Mohammedan cennet ne, toplayıcı-l k
k l sen n batılı doktorları, en azından st hdam
en çılgın f gürler atanan olası kanıt gölges k m düzeltt
Arab stan'ın lham veren ve görkeml Peygamber 'ne. (5) Ve Hayatla
bu madd beden malzemeden zevk alacak, yan şehvetl , Kend kend ne pur f
cennettek zevkler, sah b kes n
İsa'nın kanına kefaret ederek, onu yem ş ve çm ş Faz let
Sürüm 20180127
Sayfa 77
ENOCH. 43
Pazar günler yeterl sayıda ay n, (6)

natla bu tür tüm arabuluculukları reddetmek ya da günahkarlar g b
Yahud ler b r horoz, b r keç azazel veya çarmıha ger ld ğ n düşünüyor
bebek, eş t değerde, etler yle alçalır
ğrenç b r yere nkübasyon: ateşe ve
br mstone nerede dem r s vr uçları le alay şeytanlar atmak
onları alevden aleve; yavaş yavaş yutuldukları yer
asla ölmeyen solucanlar tarafından ve sürekl aradıkları yerde
d ller n soğutmak ç n b r damla su ç n, kavrulmuş ve
bl sler onları sıkarken ş şt ve İbrah m sak nce
susadıkları cevaplar. Bölüm III, 488.
6. Ama lkel teoloj de böyle karanlık b r abom na-
ştırılmış
b l n yordu ya da dayanılacaktı:
az z ve şeytan kuran rah pler n cadı
badet; ve az z ve şeytana badet ederek b r masum-
sah p oldukları ragny cognate falsehoods ser s
mandak halefler ne zarar vermeden bulaştı.
Kad mler, aynı yasaları düzenleyen
geçen ruhun dünyaya gelmeden öncek durumu,
benzer benzetmelerle,
dünyadan ayrıldı. Cennettek her ruh özgür olduğu ç n
dünyadak her nsan yukarı kalkab l r veya altına batab l r
nsanlık durumu. Onun besleyen adaçayı
br İlah Olan'ın aydınlık hayaller le düşünceler,
kend n benc l, şehvetl , kısık veya
toplayıcı benzer veya kurt g b kalabalık ve az çer kle,
hayatını y öğrenme, öğretme ve yayma konusunda kullanır;
her şey dünyev refah ç nde düzeltmeyen, ama tatm n olan
yaşamla, hayatı sadece kend n gel şt rme amacıyla kullanır,
ne olursa olsun kend n arıtma ve başkalarına genel yarar
kes nl kle kend dünyev kazanımlarından
Sadece kend güzell ğ ç n erdem (7), kes nl kle
Sürüm 20180127
Sayfa 78
nsanların sıradan kab leler nden daha üstün ve orada tam olarak
neredeyse meleksel b r ruhun mükemmell ğ ne yaklaşıyor, tarafsız
ayyaş veya obur, hırsız veya su kastçı olarak, Hang d
yalancı ya da ayartıcı, k yüzlü ve ç ft d ll , anlam, nc
nsan doğasının standardının altındadır ve Cehennem g b ,
erkek olmak, zeh rl b r duruma yaklaşmak, ç le
veya p s, ya da kurnaz b r yırtıcı hayvan. Adaçayı öldüğünde b r bakan
daha yüksek b r varlık hal ne yüksel r: layık değ ld r h zmet
sadece baş meleklerden gelen ruhlar ç n nasmuc
sayısız değ ş kl k ve varoluş döngüsü, ve döv
bu cennet küres : ama mutlu b r dünyaya layık ness. 'H
yeryüzünde bulunab leceklerden çok daha üstün, hang , tr
ya da daha doğrusu böyle b r cehenneme; ve o dünyaya g der; saçma
eğer b r kez daha b r daha yüce bölgeye yen den katılmaya hak kazandı sadece m
saf amaçlar hala devam ed yor ve gen şlem ş enerj ler durum
Güzel'e adanmıştır; yen den düşmeye mahkum kend sel
y ne bu m re ve mammon küres ne, eğer hala bağlantı:
ölüm tutkusu le uğraştı. Fakat Fen g b
Dünyadayken kasıtlı olarak murdere
numaralandırdığım kötü alışkanlıklara daldı, Yen den appea
onunla uyum ç nde olan b r yaşam durumuna nmek ışık
bedensel ve canavar benzer özlemler ve orada ca alındı
onun son kabul ed lmek steyene kadar devam et onun yönü
b r erkek olarak durum, tüm bu fakülteler le kanıt o
onu nsandan daha ağustoslu b r b ç me yükselteb l r. 7. B
olmak. Yükselme arzusu le rade gel r ve toprak rec
yükselen enerj rade; ve böylece her canlı daha yüksek w
ster dünyada, ster çeş tl doğa nc
Küreler, kes nl kle kend mükemmell ğ ne veya küre; g b
kend mükemmell k olumsuzluğu. Bu, görülecekt r, parlıyor
Tanrı'nın tüm f z ksel yasalarına tam b r uyum, ayrıca ç nde
her gün etrafımızda egzers z yapıyoruz; kuruldu daha dolgun
Sürüm 20180127
Sayfa 79
ENOCH. 45
kes n adalet ve en lah
tarafsızlık; cehennem ya da şeytanlarla h çb r lg s yok,
bunun dışında h çb r yerde var olmayan ve var olmayan
yan Cennet olmayan Everyplace'ın
cehennem g b , b r dereceye kadar
acı çekme veya yargılama; ve kes nl kle olmayan herkes
akt f olanda sevg veya b lg bakanlığı ruhu
Yüce'n n h zmet en kör olarak kabul ed leb l r;
o Göksel Varlıktan dışlandığı ç n
ve tek başına mükemmel mutluluk vereb lecek Beat f c V s on
ness. Böylece göç doktr n ortaya çıktı (8),
k bu ben m açıldığım anlamda tamamen
anlamında saçma genell kle eğlend rd . h cret
bas tçe şu anlama gel r: her ruh buna geçer
görünür veya görünmez varoluş durumu
kend kend ne yaratma alışkanlıkları ve arzuları onu tuhaf hale get r yor
uydurma: yaptım ve asla asla olab l r demek b r adam
Fenelon g b , ölmek, b r sıçanın vücuduna geçt veya
kat l, Rush g b , skele ve
b r güverc n şekl nde yen den görünmek; bu yanlış olmasına rağmen
k l seler ç n yazarların her zaman sah p olduğu ışık
onu tems l etmek ç n en h lel olarak özen göster ld ; ve bunda
usu Avrupa'da yaygın olarak alınan ve
Doğu del l ğ n n kanıtı.
7. Ama geçm şten gelen erdeml ruh olarak
Dünya yen tezahürü ç n b r kıyafet alır.
daha lah , sev ml ve daha az malzemeden oluşan yüksek dünya
karasal olandan daha fazla doğa
küre; kanatlı ve ateş pırıl pırıl b r yaratık olduğu ç n,
yıldızlı b r parlaklık ve ht şamla parlayan; büyütülmüş
ayrıca z h nsel kapas teler nde ve tüm üstünlükler yle
daha tam gel şm ş, böylece onunla uyumlu hale get recek
Sürüm 20180127
Sayfa 80
varlıkta üstün büyüme, yan ruh g b alçalmış

bu duygusallığa köleleşt r len ve lkel
kurnaz veya altın veya başlıklardan sonra şehvetl d r ve böyle yaptı,
yolsuzluk ç nde büyüdü ve tüm ncel kler n acımasız hale get rd köpekler
şarabın çgüdüsü, kurt zm ya da serpant n ya da syco- bu sah p
hayal alışkanlıklar, daha düşük b r yaşam düzen ne dönüşür şletmek
daha önce göründüğü ve ters
yen varoluş b ç m ç n en uygun araç korkutuyor
veya ed nd ğ eğ l mler tatm n edeb l r. Ortodoks onlar tarafından
Hr st yan elbette bundan muhalefet ed yor ve eğer değ lse eğer ha
b r kefarete nanarak, b r kerede çok
b r daha asla yapamayacağı Cehennem Gölü'nü yakmak O yapab l r
cezasının h çb r arındırıcıya h zmet edemed ğ * bu hayır ben
ve h çb r örnek amacı taşımayab l r, ancak yapmadı
nt kamı, onları bıraktı
sanılan hayal Tanrı'nın doğasında varmış g b görünüyor. Pap st daha fazlası exper en
hayırsever b r şek lde arafa gönder r. tutunmak
b rkaç ş l n tarafından satın alınan k tleler muhtemelen serbest bırakılacak gerçek pol
kend mükemmell ğ ya da başkan yardımcısı
p şmanlık ya da herhang b r değ ş kl k çabası. Yansıma olab l r gönder ld
kad m nancın dl
modernden daha felsef ; ve daha çok olduğu g b res m t
Tanrı'nın kabul ed len d ğer tüm yasalarına benzerl k, o olmalı
ve her şek lde O'nun doğasına daha uyumludur, metapho
ancak bunu kabul etmek ç n akıl yürütmey gerekt r r gerç
kalıcı b r gerçek olarak z h n, d ğer alternat f bu w
düşünmek korkunç ve nanmak şok ed c . le yapmak
8. İnsanın gelecektek durumu le lg l modern kavramlar orada da
bu nedenle pagan zmden özgürce ödünç alınır. tamamen o
* Cehennemden, d yor az zlerden b r , kurtuluş yok. zafer
Mark x'e bakınız. 48. Bu doktr n alınmış g b gözüküyor
9. Ho
V rg l'den. V ne s v . 126-9.
tanımlamak
Sürüm 20180127
Sayfa 81
ENOCH. 47
bozulan durum; rah pler

k tüm hak kat n aktığı lkel çeşmeler. Olsaydı
böyle yaparlarsa, Hır st yanlığı k rletmezlerd .
cehennem, şeytanlar ve ateş yakmayan dogmaları — b r dogma
çok sayıda kâf r yaptı ve sadece
en düşük z h nlerde çalışır; b r dogma da tamamen
h çb r zaman İlah Olan'ın tüm gerçek anlayışlarına ters
erkekler mükemmell kte korkutuyor, daha çok önderl k etmek st yor
mükemmell ğ n kend s n n üstün güzell ğ yle onları. Ve
suçluya ver len cezayı kınadıysa, kel melerle
korkunç c dd yetten dolayı, Elç ler tarafından
Ortalama korku lkes yle ahlaksızlıktan caydırab l r, ancak
mkansız olana h çb r boşluk kalmayacağı
konuşmadı, sess zl ğ n söyleyemed
onları sted kler g b yapmak ç n serbest bıraktı; ve b ld ğ m z g b
günahkâr arzu eden erkekler n ne kadar zayıf p pet yaptıklarını deney mley n
tutkularını tatm n etmek ç n sarılmak,
kmak Yüce Lord'da görüşler n b ld rmek ç n gerçek pol t ka
erkekler tarafından b l nen yardımcısı. Ve eğer O,
r gönderd güçlü ve ateşl ve f gürat f
Doğu'nun d l akla daha çeş tl aktarma
sembolsüz kel meler n leteb leceğ nden daha çok res m,
bu şek lde kullanılanın
mecaz olarak kes nl kle katı mektuba götürülmemel d r,
her ne kadar hata rah pler her zaman bunu yapar; ve
ar onların kapüşonlu tak pç ler onlara acı çek yor
cezasız kalmamak, kend nedenler n tesl m etmek
bu tür rehberler n neden ve kend ler n st hdam etme
tamamen kazanç peş nde, zevkten sonrak kovalamaca veya
kend n yüceltme.
9. Beş nc Elç Zaratht'ın ne kadar güzel
d r l ş tar f, öğren leb l r
Sürüm 20180127
Sayfa 82
özü tak ben (kend aralarında ve H ssed yor

Logolar veya Kutsal Ruh) Blr
Zand-a-Vesta ş md benden önce yalan söylüyor. Ne yüce ve B r tatlı
muhteşem görüntü taşır! Cennete ne kadar değer E'ye
tanımlandığı sahne ve tamamen B r müz k
Tanrı ya da Gelecek hakkında b l nen her şeyle b rl kte görünür, kuşatma
ya vah y, akıl ya da deney mden. kontrastlı İşte
Paul tarafından tar f ed len ve Olmak g b
tak pç ler ve tüm nsanların madd pal ngenez Kutsal, s
erken Hır st yan babalar, gökten ışık g b parlıyor Sno le
kend s : y ne de bu tüm nancımızın y b l nen nancıydı K m sanat
esk çağlardak atalar, halk arasında yaygın olarak K m sanat
günah ve karanlık günler olarak sefalet; ve bu Asla ha
doktr n kend n dörtten fazlasına açıkladı Çok saf,
b n yıl önce en lah öğretmenlerden b r tarafından Bu değ l
ve f lozoflar: - B r görüntü
Z. Ben sen n
Ey M hr! * Sen n parlaklığında daha görkeml beaut fu
Tamamen parlayan kemer n zümrüt ateşl yıldızlarından, Sonra
Bana cevap ver; sen b lg lend rmek İçer g rer
Ölümden sonra nsan ruhunun durumu. Bu an mat
Görünmez havaya mı yayılıyor, Ve yüksel
Son zamanlarda parıldayan bulut g b m ? Bu yüzden de,
Ya da başka b r forma geçmeye ne ders n z? yıllar
Ve eğer öyleyse, bu form nereden gel yor? B r erkeğ n
bu yüzden
M.
Saf ruh dünyadan yüksel nce, Ne zaman str
Kokulu ağaçların kokusunu koklar; Ve

* M hr, öğren len Oryantal st Hyde'a göre, Bunlar w
Aşk, Yardımseverl k, Merhamet. ( De Rel g. Vet. Pers ., S. 105.) Bu * İnc
Yunan Erosu veya İlah Sevg 'd r: Madonna veya Kutsal Ruh nerede t
Cennet n. ve Çağrı yap
Sürüm 20180127
Sayfa 83
ENOCH. 49
Hâlâ vücuttaymış g b gel yor;

Z nc rlerden arınmış olduğunu b lm yor.
Tatlı kokulu b r rüzgar onu taşır
Üst Bölgen n Ethereal Bölgeler ne;
Zeng n, lah ve saf b r müz k,
Etrafını çevreler, selamlar ve doldurur.
Kend kutsallığının b r majını görür,
lanmaÇ çek açan tomurcuklanan güzel b r bak re g b ;
Kutsal, yıldızlı parlayan, yıldız taçlı,
Kar beyazı kanatlı. Ona konuşur.
Sen k ms n, ey güzel m?
K ms n sen, ey cennet n bak re ışığı?
H ç görmed m ya da hayal kurmadım
Çok saf, çok sev ml , sanat kadar lah .
Bu şek lde cevap ver r: İç mde sen
Düşünceler n z n, hayatınızın, eylemler n z n b r görüntüsü; *
Ben senden önce sembol ze ed len v cdanın,
İşler n z g b güzel.
Sonra saf yükselen ruh
Bu yen varoluş b ç m ne geçer.
Göksel fantomu canlandırır,
Ve bak re benzer , yüksekte yüksel r.
Yan aynı zamanda, ç nde VED Br goo, altı yüz yayınlanan
Zaratht'ın gel ş nden yıllar önce, son anlar
b r nsanın ve Tanrı'ya yüksel ş n n, ya da karanlığa çek lmes n n,
böylece nce b r şek lde tar f ed lm şt r:
Güç b r nsandan uzaklaştığında,

Ve ölüm anı el n z n altında,
Ölümün şu ank taleb olanlar,
* Aynı düşünce ve gerçek Enoch K tabı'nda da anlatılmaktadır

güzel bak re kend n k nc elç ye açıklar
kend n ruhunun Ruhu olarak adlandırır. Bkz. Yazı , Bölüm I. (9).
Sürüm 20180127
Sayfa 84
Ben tanıyor musun, oğlum? Sp r

Ruh beden terk etmed ğ sürece, Hang k
Ve b l nç kalır, onları tanır; K m gördü
Fakat ruh bedenden uzaklaştığında, Şu ana kadar
O zaman onları artık tanımıyor. 10. W
Ve bu ruh, eğer saf ve kutsal olursa, onun ruhu-
Güneş ışınlarından yukarı doğru çek l r, orta
Görkeml ışınlarını gördün mü seç lm ş w
Den z n sularını ç. conclus o
Tefekkürler n Tanrı'ya yönlend ren, olma
Bütün günler güzel olanı aradı, bazı dokuz
Beyn n n kemer nden geçen ruhu f çn
Güneş ışınlarının yolundan yukarı doğru yüksel r; cr ç n
İnsanın düşünces kadar hızlı, lütfen
Güneş' n merkez nden geçer, olmayacak
Ve berrak ateşten yaralanmadan yanıp sönüyor, b r kel me oyunu
Yüksel r, cennete b r yıldız. elbette
Saf alev bölgeler nde, zal m
Altın bölgelerde, pucuksuların ortasında, kadar
Güneş ışınları den z g b parıldıyor, huma
Hareket eder, ş mşek çakar. b r canavar,
Ama son derece cah l ve mantıksız olanlar, la olacak
Arayan veya b lmek ya da bulmak stemeyenler spekülasyon yapmak
Göklerde Oturan Güzel Olan, çok d
Tahtı çevreleyen ışık ve zafer olan; ruhlar, o
Onların ruhları aydınlatılmış bey nden geçmez; dr
Güneş ışınlarına da ulaşmazlar; nsan b
Ama temel kısımlardan dışarı çıkarken, hemen hemen
Bedensel kürelerde dolaşıyorlar. *
doğru, ben
* B lm yorum, ya da h ç sormak ç n zamanım olmadı, şehvetl
Manev yat olarak adlandırılan şeyde b r şey vardır; ama ben m kadarıyla ötes nde
B l rs n z ve G d len n görünüşünü varsayarak rance m
Sürüm 20180127
Sayfa 85
ENOCH. 51
Kötü b r şeye dayanmayan Işık Ruhu,

Tutku, ölüm ya da duygusallık b lmeyen,
Her arzusu kutsal, saf ve kutsal olan,
O Kutsanmış Olan'a ulaşamazlar.
10. Gerçekten k m med tasyon yapısına
onun ruhu - ya da daha doğrusu onun ruhu, çünkü ruh sadece
hayat ve ölümsüz ruhun
vücuda d k lm ş - gelmekten kaçınamaz
bazı büyük koşullarda önceden var olduğu sonucuna varmak
olma; sadece olmaya başladığı muhtemel değ l,
doğumdan yaklaşık dokuz ay önce ve o zaman
Tanrı tarafından lk kez yaratılan ve maddeye karışan,
şled ğ h çb r suç ç n değ l, sadece
Yaratan'ı cezalandırmak ç n memnun ett . Çünkü sanırım
b r ruhun b r bedendek hapsed lmes n n
o ruha b r ceza ver r (11). Kaba nanç
tab k Tanrı’yı adalets z ve
zal m ve despot k; ve ruhu aşağılayan
balçık tarafından oluşturulacağını varsayarak, mümkün olduğunca
nsan ebeveynler n; ama bu f k r,
b r canavar, bu yüzden eğlend ren okuyucularımdan herhang b r ne
t w ll lay as de my book at once, for he s not f t to
speculate on the matter wh ch t conta ns. And ndeed
t s so dreadful a blasphemy to suppose that God creates
sp r ts, or suffers mortals to create them for the purposes
of the dreadful un ons wh ch somet mes happen, or that
human be ngs can create them for such ends, that I can
scarcely reflect upon t or upon ts holders w th any
true, t s ev dent that they have been Sp r ts so bound to

sensual sm and earth, that they never have been able to get
beyond t nto any of the h gher Spheres, and hence the r gno-
rance may be accounted for (10).
D2
Vers on 20180127
Page 86
52 THE BOOK OF GOD.
degree of pat ence. And f I am ntolerant at all, t s done no

of such fr ghtful and depraved not ons. to be lef
11. What has become of the nnumerable m ll ons of relat ons
sp r ts wh ch n mortal shape have developed themselves turnkey
on earth s nce t f rst was peopled w th l fe? Many of nadm ss
our Petro-Paul te fr ends hold that they are n a state of conclus
coma or collapse, p led up l ke barrelled herr ngs, and that perpetua
they must so cont nue unt l the Day of General Judgment, or low,
wh ch for aught that s really known may be a thousand powers,
m ll ons of years off. But f every sp r t be regarded as an 12. H
energy, or a force, we know well that Nature ut l zes Hebrew
everyth ng w th the most r g d exactness; and She who have see
w ll not suffer even a lump of mud or d rt to l e unpro- Ind an th
duct ve, s not l kely to perm t so glor ous and act ve an has ever
essence as the sp r t and soul are, to rema n paralyzed; sadness
shut up as t were for ages of ages n a charnel-house of exh b ted
dead and useless bones. Or f aga n we hold w th others “otherw
of the same creed, that many are n bl ss, and many are ng to sw
n hell, and many are n purgatory, wh le vast mult tudes of past
are nowhere n part cular, we must take up the dea that state of
the major ty of men, who, by the r v ces are really l ttle doctr ne
better than the f erce or slugg sh an mals of the forest, transm g
and who are far nfer or to the elephant, the horse, the even n
ant, or the bee, are nevertheless worthy of an archangel c 13. T
compan onsh p w th the Lord of Heaven; or are thrust conclude
nto f re that d eth not, where n they must wr the and and sem
howl through everlast ng centur es, torment ng themselves t mes ha
and tortur ng each other w th demon ac fury and mal g- e ther: f
n ty; or are m ldly corrected unt l the r relat ons have w se me
pa d for masses enough to nduce the Judge of perfect learned a
just ce to v olate one of H s grandest attr butes, and to The f rs
bestow forg veness for money; the offender h mself hav ng that God
Vers on 20180127
Page 87
ENOCH. 53
done noth ng n the way of self-amendment; and l kely

to be left n almost hopeless capt v ty f h s fr ends or
relat ons have no cash w th wh ch to br be the holy
turnkey of the church. As these v ews are perfectly
nadm ss ble and absurd, we are forced to come to the
conclus on that souls and sp r ts perpetually act ve are as
perpetually tak ng to themselves new man festat ons, h gh
or low, n accordance and correspondence w th the r
powers, des res, and affect ons.
12. Had the Rabb ns allowed us to possess the genu ne
Hebrew books, I doubt not that n them we should
have seen a perfect correspondence w th the anc ent
Ind an theology, n wh ch the pre-ex stence of the soul
has ever formed a prom nent feature. “Perhaps the
sadness of men,” says the author of Sacontala, a play
exh b ted before k ngs more than 2,000 years ago,
“otherw se happy on see ng beaut ful forms and l sten-
ng to sweet melody, comes from some fa nt remembrance
of past joys, and the traces of connect on n a former
state of ex stence.” (Act V., scene 1.) And th s whole
doctr ne of the metempsychos s and metasomatos s, or
transm grat on of the sp r t, pervades the Ind an theology
even n ts present and most corrupted form.
13. These later ages, says the learned Glanv lle, have
concluded the matter to l e between mmed ate creat on
and sem nal traduct on, yet I f nd that the more anc ent
t mes have p tcht upon pre-ex stence as more l kely than
e ther: for the Platon sts, Pythagoreans, the Chaldæan
w se men, the Jew sh Rabb ns, and some of the most
learned and ant ent Fathers were of th s op n on. * * *
The f rst of these op n ons that offers tself to tr al s,
that God da ly creates human souls, wh ch mmed ately
Vers on 20180127
Page 88
54 THE BOOK OF GOD.
are un ted to the bod es that generat on hath prepared about tha
for them. On th s s de are our later d v nes and the used upo
general ty of schoolmen. But not to be borne down by d sc pl n
author t es, let us cons der what reason stands aga nst t. wonder,
Therefore f our souls came mmed ately out of the those th
hands of God, when we came f rst nto these bod es, yet kept
whence then are these enormously brut sh ncl nat ons, yet that
that strong natural procl v ty to v ce and mp ety, that to the co
are extant n the ch ldren of men? All the works of of extrav
God bear h s mage and are perfect n the r k nd. Pur ty more n
s h s nature, and what comes from H m, proport onably be comm
to ts capac ty, partakes of h s perfect ons. Everyth ng contrary
n the natural world bears the superscr pt on of h s creates h
w sdom and goodness,—and the same founta n cannot honour o
send forth sweet waters and b tter. Therefore ’t s a part the good
of our alleg ance to our Maker to bel eve that He made put pure
us pure and nnocent; and f we were but just then l v ng to
framed by H m, when we were un ted w th these terres- presently
tr al bod es, whence should we contract such degenerate powers a
propens ons? Some tell us that th s mpur ty was loves, an
mmed ately der ved from the bod es we are un ted to; any know
but how s t poss ble that purely pass ve nsens ble as soon
matter should transfuse hab ts or ncl nat ons nto a render th
nature that s qu te of another make and qual ty? How be ng l k
can such a cause produce an effect so d sproport onate? blance o
Matter can do noth ng but by mot on, and what relat on those ten
hath that to a moral contag on? How can a body that hath tha
s ne ther capable of sense nor s n nfect a soul as soon as accord n
t s un ted to t w th such v c ous debauched d spos t ons? ever s
But others th nk to evade by say ng that we have not sp r ts, c
these deprav t es n our natures, but contract them by plunged
custom, educat on, and ev l usages. How then comes t act at all
Vers on 20180127
Page 89
ENOCH. 55
about that those that have had the same care and ndustry
used upon them, and have been nurtured under the same
d sc pl ne and severe overs ght, do so vastly, and even to
wonder, d ffer n the r ncl nat ons? How s t that
those that are under cont nual temptat ons to v ce are
yet kept w th n the bounds of v rtue and sobr ety? And
yet that others, that have strong mot ves and allurements
to the contrary, should break v olently out nto all k nds
of extravagance and mp ety? Surely there s somewhat
more n the matter than those general causes wh ch may
be common to both, and wh ch many t mes have qu te
contrary effects. Th s hypothes s that God cont nually
creates human souls n these bod es, cons sts not w th the
honour of the D v ne attr butes, for how stands t w th
the goodness and ben gn ty of that God, who s Love, to
put pure and mmaculate sp r ts, who were capable of
l v ng to H m and w th H m, nto such bod es as w ll
presently def le them, deface h s mage, pervert all the r
powers and facult es, ncl ne them to hate what He most
loves, and love what h s Soul hateth; and that, w thout
any knowledge or concurrence of the rs, w ll mar them,
as soon as He hath made them, and of dear ch ldren
render them, rebels or enem es, and n a moment, from
be ng l ke angels, transform them nto the perfect resem-
blance of the f rst apostates, dev ls? Is th s an effect of
those tender merc es that are over all h s works? And
hath that W sdom, that hath made all th ngs to operate
accord ng to the r natures, and prov ded them w th what-
ever s necessary to that end, made myr ads of noble
sp r ts, capable of as noble operat ons, and presently
plunged them nto such a cond t on where n they cannot
act at all, accord ng to the r f rst and proper d spos t ons,
Vers on 20180127
Page 90
56 THE BOOK OF GOD.
but shall be necess tated to the qu te contrary, and have when f r

other nox ous and depraved ncl nat ons fatally mposed s nned a
upon the r pure natures? Doth that W sdom that hath If he rep
made all th ngs n number, we ght, and measure, and that s,
d sposed them n such exact harmony and proport ons, accord n
use to act so neptly? and that, n the best and noblest but God
p eces of h s creat on? Doth t use to make and presently concerne
destroy? To frame one th ng, and g ve t such or such a consent,
nature, and then undo what He had done and make t Cæsar?
another? And f there be no such rregular methods And for
used n the fram ng of nfer or creatures, what reason h s ever
have we to suspect that the D v ne W sdom d d so vary Bes des,
from tself n ts noblest composures? And s t not a gu lt no
great affront to the D v ne Just ce to suppose, as we are thus obn
commonly taught, that as soon as we are born, yea, and default,
n the womb, we are obnox ous to eternal wrath and one mom
torments, f our souls are then mmed ately created out next to r
of noth ng? For to be just s to g ve every one h s due; a cond t
and how can endless unsupportable pun shments be due were cap
to nnocent sp r ts, who but the last moment came and mor
r ghteous, pure, and mmaculate out of the r Creator’s Certa nly
hands, and have not done or thought anyth ng s nce, whether
contrary to h s W ll or Laws, nor were n any the least terms, th
capac ty of s nn ng? Aye, but the f rst of our order, our And God
general head and representat ve, s nned, and we n h m: w thout
thus we contract gu lt as soon as we have a be ng, and themselv
are l able to the pun shment of h s d sobed ence? Th s 14. T
s thought to solve all, and to clear God from any shadow of such
of unr ghteousness. But whatever truth there s n the Cebes, E
th ng tself, I th nk t cannot stand upon the hypothes s Cato, C
of the soul’s mmed ate creat on, nor yet just fy God n th us, an
h s proceed ngs. For f I was then newly created l ved, we
Vers on 20180127
Page 91
ENOCH. 57
when f rst n th s body, what was Adam to me, who

s nned above 5,000 years before I came out of noth ng?
If he represented me, t must be as I was n h s lo ns;
that s, n h m, as an effect n a cause. But so I was not
accord ng to th s doctr ne, for my soul owns no Father
but God, ts mmed ate Progen tor. And what am I
concerned then n h s s ns, wh ch had never my w ll or
consent, more than n the s ns of Mahomet or Jul us
Cæsar? nay, than n the s ns of Beelzebub or Luc fer?
And for my body, ’t s most l kely that never an atom of
h s ever came at me, or f any d d, he was no cause on’t.
Bes des, that of tself s ne ther capable of sense, s n,
gu lt nor pun shment; or adm tt ng that we became
thus obnox ous as soon as n the body on account of h s
default, how doth t comport w th the D v ne Just ce n
one moment to make such excellent creatures, and n the
next to render them so m serable, by thrust ng them nto
a cond t on so fatally obnox ous; espec ally s nce they
were capable of l v ng and act ng n bod es more perfect
and more accommodate to the r new undef led natures?
Certa nly could they have been put to the r cho ce,
whether they would have come nto be ng upon such
terms, they would rather have been noth ng for ever.
And God doth not use to make H s creatures so as that,
w thout the r own fault, they shall have cause to unw sh
themselves.
14. That th s tenet was n Europe the absolute creed
of such men as Pythagoras, Ep charmus, Empedocles,
Cebes, Eur p des, Plato, Socrates, Eucl d, Ph lo, V rg l,
Cato, C cero, Plot nus, Iambl chus, Proclus, Psellus, Boe-
th us, and others of the most w se and learned that ever
l ved, we ghs not n the least w th the Petro-Paul te sage,
D3
Vers on 20180127
Page 92
58 THE BOOK OF GOD.
and probably he has never exerc sed a thought upon the conce ve
subject. Yet he would do well to cons der that, when but not
the d sc ples sa d to the N nth Messenger h mself; Some (to use S
say that thou art John the Bapt st, some El as, and others wh ch th
Jerem as, or one of the prophets; thus regard ng h m as a of the T
transm grated teacher, and probably hav ng heard that part cle
he had pr vately h nted to h s d sc ples that he was so: l fe and
Jesus ne ther repud ated the poss b l ty of such a change, t passes
nor even den ed that t was appl cable to h mself; th ngs of ex ste
that we may be certa n that subl me Teacher, who could of the s
not endure that those around h m should rema n n mputed
gnorance, would have done, had the theory wh ch the God by e
d sc ples spake of been untrue. (12) Mat. xv . 14; all th ng
Mark v . 28; Luke x. 19. And see Mat. xv . 10, Ægypt a
where the same subject was aga n brought prom nently Ægypt a
before the not ce of the Master. Aga n, when on another the Soul
occas on the d sc ples asked Jesus; Master, who d d s n, mmorta
th s man or h s parents, that he was born bl nd? and when nected w
the Master answered, Ne ther he nor h s parents; he could verse, m
not mean the latter l terally; but he adm ts, as t were, V rg l,
that the bl nd man h mself m ght have s nned before h s whom th
b rth, and th s means transm grat on. John x. 2. And
f t were necessary, or worth wh le, other port ons of Closely
the Old and New Testament m ght be referred to n are the
proof of th s bel ef: but no proof s necessary. See the Index II, pp.
to Book of God, Part III, s. v. Pre-ex stence and Trans- W th th
m grat on. The Dru ds conce ved the Soul to be a lapsed Bobuns,
Intell gence, and s nce the extrem ty of ANNWN s the st ll n
h ghest and lowest po nt of ex stence, the Soul, to rega n progress
ts former state, was forced to pass through all the nter- to the p
med ate; and many of the Dru d cal deas on th s subject s open t
wonderfully accord w th those of Védant s and Suf s, who
Vers on 20180127
Page 93
ENOCH. 59
conce ve that human souls d ffer n degree ad nf n tum,

but not at all n k nd, from the D v ne Sp r t, of wh ch
(to use S r Wm. Jones’s words) they are part cles, and n
wh ch they w ll ult mately be absorbed. We read n one
of the Tr ads, that the Soul s an nconce vably m nute
part cle of most ref ned matter, necessar ly endued w th
l fe and never d es: but at the d ssolut on of our body
t passes nto another, e ther h gher or lower n the scale
of ex stence. The Brahm n cal deas on th s subject are
of the same nature, except ng that noth ng mater al s
mputed to the Soul. Atmăn (the soul) proceeded from
God by emanat on, wherefore BRAHM, as the Source of
all th ngs, s named Mahan Atmā, the Great Soul. The
Ægypt ans ma nta ned correspond ng doctr nes; the
Ægypt an Thœnœ, accord ng to Eur p des, averred that
the Soul possessed an mmortal thought fall ng nto an
mmortal a ther. The transm grat on of souls was con-
nected w th the ψυχὴ κόσμου, or the Soul of the Un -
verse, more or less, as s ev dent from the s xth Æne s of
V rg l, and n the accounts of that Inf n te Sp r t
whom they denom nated φθας , and Κνοῦφις,
, the same sent ments may clearly be traced.
Closely connected w th th s branch of our d squ s t on
are the Tr ads; conta ned n the Book of God, Part
II, pp. 342—8, to wh ch the reader s referred.
W th these Maur ce’s D ssertat on on the H ndu
Bobuns, &c., &c., adm rably accords: “Creat on s
st ll n ts nfancy. . . . . . God w ll, by the
progress ve operat ons of h s prov dence, br ng all be ngs
to the po nt of l berty. . . . The path of happ ness
s open to man to all etern ty.” Cæsar also test f es of the
Vers on 20180127
Page 94
60 THE BOOK OF GOD.
Dru ds: “They bel eve the World a th ng made, and wr ters a
some t me about to per sh n f re.” App an l kew se Goth c tr
avers of the Germans: The Germans desp se death from explo ts
a hope of a l fe above. Much to the same purport are lout er o
Lucan’s sp r ted verses:— accouché
Et vos, barbar cos r tus, moremque s n strum à cet en
Sacrorum Dru dæ, pos t s repet st s n arm s la ma n—
Sol s nôsse Deos, et cœl Num na vob s vered o
Aut sol s nesc re datum: nemora alta remot s m ght ha
Incol t s luc s. Vob s auctor bus, umbræ n h s ha
Non tac tas Ereb sedes, D t sque profund 15. Th
Pall da regna petunt; reg t dem sp r tus artus of the
Orbe al o, longæ (can t s s cogn ta) v tæ other sp
Mors med a est, &c. organ za
“And you Dru ds, after arms were la d as de, sought requ re o
once aga n your barbarous ceremon als and the ruthless ledged, a
usages of your sacred r tes. To you alone has t been n w sdo
granted to know the Gods and the D v n t es of Heaven, soul or
or alone to know that they do not ex st. In remote forests creat on
do you nhab t the deep glades. On your author ty majesty,
the shades seek not the s lent abodes of Erebus, and unto l gh
the pall d realms of Pluto n the depths below; the man ofte
same Sp r t governs other l mbs n another world; death the force
s the m d space n a prolonged ex stence, f you s ng to ev l:
what s ascerta ned to be truth,” &c., &c. From altered t
some of the Tr ads, translated by Mr. Edward t was
W ll ams, t appears that they had deas of a future as I have
judgment, and the Flachamna, or Heaven of Heavens, labor ou
of the Ir sh Dru ds float ng n Neamhagas, answers to for ever
that of Tr murt , wh ch floats n Akass, or celest al wh ch d
æther. Mr. Moor’s H ndu Pantheon w ll furn sh Creator.
numerous resemblances among the Ind ans: the Greek every s
Vers on 20180127
Page 95
ENOCH. 61
wr ters among the Ægypt ans, and the Edda amongst the
Goth c tr bes; the Celtæ part cularly bel eved that warl ke
explo ts were a sure t tle to future happ ness, as Pel-
lout er observes: “Auss , lorsque les Irlanda ses éta ent
accouchées d’un f ls, pr a ent-elles D eu, qu’ l f t la grâce
à cet enfant de mour r à la guerre, et les armes à
la ma n—l kew se when the Ir sh women were del -
vered of a son, they prayed to God that th s ch ld
m ght have the good fortune to d e n war w th arms
n h s hands. Class cal Journal, Vol. xv . p. 60.
15. Th s subject s nseparably connected w th another
of the h ghest mportance n the present as n all
other spheres. That every creature forms ts own
organ zat on s one of those d v ne truths wh ch
requ re only to be cons dered to be un versally acknow-
ledged, and the knowledge of t shows how far advanced
n w sdom were the pr meval races of mank nd. The
soul or sp r t has a creat ve nst nct from ts pr mal
creat on by God, when t was formed full of l ght,
majesty, and beauty, and w th all ts ncl nat ons tend ng
unto l ght, majesty, and beauty: but as a well-educated
man often perverts h s powers, and wh le he confesses
the force of Moral Lovel ness, waywardly ncl nes h mself
to ev l: so w th the sp r ts before God, they gradually
altered the r cond t on by ncl nat ons after th ngs wh ch
t was mposs ble that they should possess, and thus
as I have shown, fell from heaven. (13) But the act ve,
labor ous, and creat ve nst nct rema ned, and w ll rema n
for ever; t s an attr bute nseparable from the sp r t
wh ch der ves t n d rect descent from the Alm ghty
Creator. When, therefore, they des red to l ve aga n—for
every secess on from the D v ne s a spec es of
Vers on 20180127
Page 96
62 THE BOOK OF GOD.
death—God enabled them to do so by freely allow ng beg ns to

them to fabr cate pscych cal (soul-l ke) or phys cal the wom
(body-l ke) organs for the development of the qual t es pl sh tho
wh ch they possessed; nor could He, ndeed, have h n- and the m
dered them except by destroy ng the r creat ve nst nct Thus a s
and v olat ng one of H s own Laws—wh ch He, the or w th a
Leg slator, could not poss bly do. And th s property bra n an
of self development, appl es to every cond t on of be ng; t ons wh
there s no greater d ss m l tude between the complex l ve upo
structure of a man and a m te, than there s between w ll, and
a man and an archangel; the m te s just as capable ntellect,
of fabr cat ng the s mple shell wh ch ts l v ng essence as many
uses as the nstrument of earthly ex stence, as the very upon the
h ghest sp r t would be, of develop ng a med um for ts l kew se
own enjoyment. And as a sp r t that had reduced ts beauty l
splend d nature by success ve falls from h gher to lower, adm n st
n the course of nnumerable ages, unt l t had at last benevole
become a very small and almost mpercept ble ex stence organs
—a spark from a candle as compared w th the sun— an mate
could only develope tself n a shape cons stent w th not be G
that nfer or state; t follows that every l v ng be ng s remarkab
morally and ntellectually an exact representat on of the ne ghbou
soul or sp r t that an mates ts external form. And as phrenolo
the whole Un verse, or Kosmos, s f lled w th sp r t-l fe,
*T
developed actually, or des r ng to be developed, so the
1835,
latter s rres st bly attracted, as t were, by a magnet, Newcas
to that pecul ar form of development for wh ch ts pro- then u

whole
pert es are n harmony. Th s truth, wh ch has never
ported,
been made known to all before, s occultly alluded to by suffer f
facts, t
Pythagoras thus: If you know h m by whom you were
phy, 3d
made, you w ll know yourself. When, therefore, a sp r t the mo
passes from surround ng space nto a human med um, and l ty fro
Vers on 20180127
Page 97
ENOCH. 63
beg ns to fabr cate a phys cal development for tself n

the womb, t fabr cates such organs as w ll best accom-
pl sh those des gns wh ch t bel eves to be most excellent
and the most l kely to fulf l ts own not ons of happ ness.
Thus a sp r t w th strong an mal and sensual ncl nat ons,
or w th a lust of power l ke Napoleon, would fabr cate a
bra n and correspond ng parts to carry out these ncl na-
t ons when t came nto terrestr al ex stence and began to
l ve upon the earth; and the ntellect be ng equal to the
w ll, and the mater als on wh ch t worked equal to the
ntellect, t would succeed; but God would not then be,
as many hold, the Pr me Agent, who sent that ev l sp r t
upon the earth to ravage, devastate, and destroy. So
l kew se a sp r t wh ch placed ts happ ness n mag nat ve
beauty l ke Shelley, n mere reason ng l ke Ar stotle, n
adm n strat ve subtlety l ke Mach avell , or n pract cal
benevolence l ke Fenelon, would fabr cate for tself those
organs n the bra n, wh ch would naturally d rect and
an mate all ts pursu ts to the end des red; but t would
not be God who gave to e ther one or the other the r
remarkable qual t es, wh le he made the r next door
ne ghbours hard, self sh, gross, or d ot c. Th s s what the
phrenolog sts and predest nar ans (14) say,* who, f nd ng
* Thus a good man, and sound th nker, says:—“In October,

1835, I saw another example of the same k nd n the ja l of
Newcastle, n the person of an old man of 73, who was
then under sentence of transportat on for theft, and whose
whole l fe had been spent n cr me. He had been tw ce trans-
ported, and at the age of 73, was st ll n the hands of just ce, to
suffer for h s offences aga nst the law. These are facts, and be ng
facts, t s God who has orda ned them.”—C ’ Moral Ph loso-
phy, 3d ed., p. 68. To a m nd that recogn ses n God noth ng but
the most Perfect and Un versal Love, and an absolute mposs b -
l ty from H s D v ne Essence and Nature, that He can n any
Vers on 20180127
Page 98
64 THE BOOK OF GOD.
certa n organs that usually accompany propens t es, such t on of th

as destruct veness n a murderer, secret veness n a th ef, persons
&c., declare that God makes those organs, and thus they ts an m
render H m accountable equally for human cr me as well souls alw
as human excellence; but the truth s that God does develope
not make those organs, but that every sp r t makes them d scerne
for tself out of surround ng matter, and God s no more are acco
answerable for the mmoral propens t es of a man, than He phrenolo
s for the crookedness of a tree, or the obl qu ty of a moun- th s, s e
ta n stream. As a tree grows, or a stream runs, by laws too reve
mmutable, so does man grow and man walk; and God no more l ke Com
nterferes to plant the sp r t-seed n fru tful or unfru tful put a s
so l, or when planted there to endow t w th good or ev l, appet tes
than He does w th the current of the w nds, or the laws last, and
of grav tat on, wh ch roll the acorn or r vulet n the r no free w
natural course; the one fall ng n a forest, or a w lderness, 17. H
the other carr ed over rocks, or gl d ng am d fragrant all men e
herbage. forms: fo
16. The op n on of the anc ent Greek ph losopher one man
S mpl c us on a subject nearly ak n to th s, s not w thout should b
nterest, and t certa nly s far more beaut ful than the ntroduc
not ons that seem at present to preva l. For he holds Locke’s
that the stars have no nfluence upon the soul that s n w th eas
man, because t s w thout beg nn ng and s mper shable; wh ch I
but that the body, wh ch s the nstrument used by the mere arg
soul, s affected by them; that every body s constructed truths, w
so as to be n exact harmony w th the nature of the soul by any
or l fe that an mates t; and that by a careful exam na- Br efly,
Sp r ts e
way whatever be connected w th human cr me or human m sery, them: th
the above extract seems horr ble. Yet there are mult tudes of
good and sens ble men, who adopt ts sent ments w thout a
s m lar p
not on of what they lead to. cho r Sp
Vers on 20180127
Page 99
ENOCH. 65
t on of th s nstrument, as a whole and n ts parts, sk llful

persons m ght be able to conjecture of what nature was
ts an mat ng soul. Nor can they err much here n, for
souls always make use of those nstruments, the r bod es, to
develope the r own des res; and the r appet tes may be
d scerned accord ng to the nature of the r bod es, wh ch
are accommodated to those appet tes. That the germ of
phrenolog cal and phys ognom cal sc ence may be seen n
th s, s ev dent; but the Greek sage was too p ous and
too reverent to propound the fatal st c not ons of wr ters
l ke Combe and h s school, who hold that God, hav ng
put a soul nto a body w th certa n tendenc es and
appet tes for good or ev l, pun shes t f t grat f es the
last, and rewards t f t subserves the f rst, when t has
no free w ll of ts own to gu de ts cho ce n the select on.
17. Here t may be asked, f th s be so, why are not
all men equally sk lful n the fabr cat on of the r external
forms: for f God made them all al ke, and d d not g ve
one man greater powers than another, all human be ngs
should be equal at least n ntellectual capac ty? If th s
ntroduct on were ntended to be a p ece of reason ng l ke
Locke’s Essay on the Human Understand ng, I could
w th ease demonstrate n every part cular the propos t on
wh ch I have advanced. But t s not des gned to be a
mere argument. It s an expos t on of certa n sacred
truths, wh ch cannot be made e ther stronger or weaker
by any force of reason ng, nasmuch as they are true.
Br efly, however, t may be suggested that God made all
Sp r ts equal n the very beg nn ng, when He f rst created
them: that s, He gave them equal, but not un form or
s m lar powers. One cho r were Sp r ts of W sdom; one
cho r Sp r ts of Love; one cho r Sp r ts of Knowledge;
Vers on 20180127
Page 100
66 THE BOOK OF GOD.
one cho r Sp r ts of Beauty; one cho r Sp r ts of Just ce; developm

and so on unt l the whole assemblage of d v ne excellenc es essence,
was exhausted. But though w sdom predom nated n the of the F
Sp r ts of the f rst-named cho r, t must not be cons dered we know
that they were therefore devo d of Love or Knowledge, nact on
or Just ce or Beauty; they possessed all the d v ne Supreme
qual t es, but W sdom was the ch ef. So w th the Sp r ts l ve n so
of Love, they also possessed w sdom and all the heavenly wh ch w
attr butes, but love was the predom nant excellence. t mes n
Th s s n accordance w th one of the Laws of God, who and th s
makes noth ng un form and the same, but s del ghted B dpa ,
and del ghts n var ety. But that they were all equal n blessed:
the very f rst, and all consubstant ally as one, s proved true. Th
by the sympathy wh ch st ll b nds ex stences as f n one s attract
band, and wh ch connects the h ghest w th the humblest, un son,
and the stranger w th the stranger. We have them then Th s attr
equally happy, but w th d fferent qual t es. We have a t s by
change, caused by the nc dents wh ch I have d sclosed. owner o
We have a Sp r t of W sdom, s nk ng nto a lower state, But be n
and by that fall los ng ntellectual and moral force and the surro
beauty. We have t aga n ascend ng, f t has proved sound an
tself worthy to ascend; or descend ng st ll lower, and matter b
los ng aga n, as t descends. We have nnumerable d sease,
myr ads of m ll ons on wh ch those changes perpetually God doe
operate, through the m ll ons of ages wh ch have elapsed an ron
s nce God f rst began to emane or to create. W ll these perfect h
produce no var ety? W ll these not account for the another
d vers ty wh ch we now see n all human be ngs?—a blast can
d vers ty not produced mmed ately by the hand of God, years, su
who could not be so unjust as to make one man a k ng of th ngs a
men ( ntellectually) and another a mop ng d ot, or a bel eve t
gr nn ng lunat c. At each new change a new med um of njust ce
Vers on 20180127
Page 101
ENOCH. 67
development s needed for the sp r t: t s an everlast ng
essence, wh ch can never be wholly ext ngu shed, for t s
of the F re of God: t ex sts, and must be somewhere, and
we know that God w ll not perm t t to be nact ve, for
nact on s aga nst all the fundamental Laws of the
Supreme. Someth ng must be done w th t, and t must
l ve n some place. Now comes n the Law of Attract on
wh ch we see exerc sed before our own eyes a hundred
t mes n the day, though we may be unconsc ous of t;
and th s Law un versally preva ls. The damned, says
B dpa , attract the damned: the blessed attract the
blessed: although th s must not be taken as un versally
true. The d sembod ed sp r t comes under th s Law, and
s attracted to a Sphere of L fe and a cond t on of be ng n
un son, or as nearly as can be, w th ts own attr butes.
Th s attract on s mod f ed by c rcumstances and chances:
t s by mere acc dent that one sp r t s attracted to the
owner of a throne, and another to the nmate of a hovel.
But be ng attracted nto body, t beg ns to operate upon
the surround ng matter. If the matter be good, equally
sound and good w ll be ts phys cal development: f the
matter be weak or feeble, or corrupted, or subject to
d sease, equally so w ll be the form wh ch t fabr cates.
God does not h mself send one man upon the earth w th
an ron const tut on wh ch w ll enable h m to enjoy
perfect health and strength for a hundred years, wh le to
another He g ves that puny frag le form wh ch a s ngle
blast can w ther and destroy; or wh ch, f t surv ves for
years, subs sts only n a state of chron c m sery. These
th ngs are pure acc dent: at all events t s better to
bel eve th s than to accuse the D v ne Father of actual
njust ce on the earth, wh le an excuse s offered that He
Vers on 20180127
Page 102
68 THE BOOK OF GOD.
w ll set t all r ght n heaven. And what I say of the f re. Th

phys cal, I apply also to the ntellectual organ zat on, have an
wh ch s the exact representat ve of the sp r t that makes emperor
t. All the sp r ts that come upon the v s ble earths have was affo
d fferent powers, mod f ed by almost nnumerable changes, lapsed ag
the result of var ed ex stences and transm grat ons dur ng f re-flash
m ll ons and m ll ons of years. They are no longer equal lum nou
nor un form, as they once were. Some have cons derable to devel
ntellectual strength—these were once among the Sp r ts nature.
of W sdom, or the Sp r ts of Knowledge, and they reta n l ght; bu
st ll a port on of that faculty wh ch then predom nated, to the te
even though t may be m ll ons and m ll ons of degrees mater al
reduced n force. In some aga n the softer attr butes thus lap
preva l—these were once among the Sp r ts of Love; they are
and so on to nf n ty. Thus by the s mplest rules of own; bu
log c the d vers ty of the human fam ly s at once spec al n
expla ned, and the m nd rel eved from the dread necess ty afterwar
of mput ng to the Supreme Governor of the Un verse to a l on
the moral ev l wh ch preva ls, and for wh ch He necessa- been attr
r ly must be cons dered n a great measure respons ble, f ng man
He makes the present soul w th ts var ous errors, and man: t
the ex st ng body w th ts nnumerable corrupt ons; and Alexand
causes the great major ty of mortals to lead a l fe of nor a d
hardsh p, m sery, and starvat on. the sp r
18. Let us llustrate th s truth a l ttle more: let us take develope
the sp r t of Alexander the Great for an example. Th s capable
f ery part cle was once, n ages far remote, a Sp r t of and long
subl me power n the sacred presence of the Supreme. It or to th
became restless: was nflamed by amb t on; t grew d s- been, fo
contented: t lapsed nto a lower sphere. Its archangel c Let us a
man festat on of course ceased: t was reduced n course Ph l p po
of t me to ts s mple element, an electr c spark, a flash of t es: t m
Vers on 20180127
Page 103
ENOCH. 69
f re. Th s flash may, n a m ghty sphere l ke Jup ter,

have an mated a great power, a da mon, a hero, an
emperor. But though the opportun ty of re-ascens on
was afforded to t, t became st ll more corrupt, and
lapsed aga n, let us say, unt l t fell on man’s earth. The
f re-flash st ll ex sted, but of course n a lower and less
lum nous cond t on. To become a man festat on, that s,
to develope ts powers, s a necess ty for every sp r t-
nature. In the sp r t spheres, t developes tself n
l ght; but th s sp r t had fallen away from the mmater al
to the terrestr al spheres, and must of course assume a
mater al development. Th s s an un versal law. Sp r ts
thus lapsed wander th ck as motes n a sunbeam unt l
they are attracted to natures n accordance w th the r
own; but t s matter ent rely of chance unto what
spec al natures they are so attracted. The f re-flash wh ch
afterwards became Alexander, had t been attracted
to a l on, would have developed tself as a l on: hav ng
been attracted to a human magnet, t became a conquer-
ng man. It was not God who sent that sp r t nto a
man: t was pure acc dent. God therefore d d not send
Alexander on the earth: God d d not fabr cate h s form,
nor a d n mak ng h m a tr umphant blood-sp ller. But
the sp r t-flash magnet zed nto the human organ zat on,
developed n the womb, organs and a body for tself,
capable of carry ng out the essent al powers, purposes,
and long ngs of ts nature. It was attracted to Ph l p,
or to the father of Alexander, whoever he may have
been, for h s true patern ty was and s matter of doubt.
Let us assume however that Ph l p was h s real father.
Ph l p possessed accordant though perhaps nfer or qual -
t es: t m ngled tself w th Ph l p’s blood and nature; t
Vers on 20180127
Page 104
70 THE BOOK OF GOD.
became an an malcule, and was transm tted by h m to denom n

Olymp as, who comb ned n a h gh degree phys cal and whether
mental propert es su table for the development or man - Th s doc
festat on n the flesh of the sp r t so transfused. W th n n Enoch
her the sp r t-an malcule worked out ts own phys cal and f rst prop
cerebral organ zat on, and thus came nto terrestr al have equ
ex stence w th a mechan sm, self-made, the most su table mortal ty
for carry ng out ts natural powers. It was born to a ser es of
throne; t was brought up under c rcumstances pecul arly the D v n
favourable for ts success; everyth ng around t was n the B
calculated to g ve t help; and so t became Alexander Dru ds,
the Great. Had chance wafted t to the jungle nstead Egypt an
of to Macedon, t m ght have been a t ger or a l on; had Empedoc
acc dent carr ed t nto the sea, t m ght have developed wh ch w
tself as a sword-f sh, a cayman, or a shark. And thus not reall
t s that all sp r ts fabr cate the r own development: not corrupt o
assuredly from a m scegenat on of parrots, monkeys, and qual ty r
the Lord knows what, as the Darw n an sages suppose.* destroyed
19. Our soul, says Plato, was somewhere before t came of matte
to ex st n th s present human form; whence t appears and an m
to be mmortal, and as such t w ll subs st after death. from the
And aga n: In the perpetual c rcle of nature, the l v ng separat o
are made out of the dead as well as the dead out of the before an
l v ng. The same ph losopher nforms us that some of be ng wh
the anc ents who held these op n ons were not w thout destruct
susp c on that what s now called death s rather a or utterly
nat v ty nto l fe; and that what s now called a genera- and secr
t on nto l fe s rather to be accounted a s nk ng nto form and
death. Who knows, says he, whether that wh ch s were m
ted ousn
* These w se ch ldren, however, may be supposed to know the r
own father: and f they profess to be the offspr ng of apes and
cur ous
monkeys, why should we d sbel eve them? been del
Vers on 20180127
Page 105
ENOCH. 71
denom nated l v ng be not ndeed rather dy ng; and

whether that wh ch s styled dy ng be not rather l v ng?
Th s doctr ne w ll be found, l ke others h nted at here,
n Enoch. The anc ents to whom Plato refers were the
f rst propounders of th s system, from whom all nat ons
have equally der ved the r tenets; and the absolute m-
mortal ty of the soul, pass ng, however, through a long
ser es of d fferent forms, s at once the doctr ne taught n
the D v ne Apocalypse, n the Books of Enoch and Foh ,
n the Bhaga-Vad-Geeta, n the trad t ons of the Celt c
Dru ds, and n the lore of the old Babylon ans and
Egypt ans. S m lar to the not on of Plato was that of
Empedocles. There s no product on, says he, of anyth ng
wh ch was not before: no new substance made wh ch d d
not really pre-ex st. Therefore, n the generat ons and
corrupt ons of nan mate bod es, there s no form or
qual ty really d st nct from the substance produced and
destroyed, but only a var ous compos t on and mod f cat on
of matter. But n the generat on and corrupt on of men
and an mals, where the souls are substances really d st nct
from the matter, there s noth ng but the conjunct on and
separat on of souls and part cular bod es ex st ng both
before and after: not the product on of any new soul nto
be ng wh ch was not before, nor the absolute death and
destruct on of any nto noth ng. In short, noth ng d es
or utterly per shes; but th ngs be ng var ously concreted
and secreted, transposed and mod f ed, change only the r
form and shape, and are merely put nto a new dress. It
were more easy to mult ply c tat ons than to avo d
ted ousness; yet I cannot refra n from not c ng the
cur ous account of the Pythagorean system wh ch has
been del vered to us by Ov d. To the generally professed
Vers on 20180127
Page 106
72 THE BOOK OF GOD.
doctr nes of the everlast ngness both of sp r t and matter, t well) w

the Sam an ph losopher superadds some of the prec se Trojan w
tenets wh ch the myth c Buddha promulgated at h s last n my op
ncarnat on. The passages wh ch I transcr be ex st n Atreus. I
the Metamorphoses, book xv., where Pythagoras s ntro- my left a
duced as thus enunc at ng secret and d v ne doctr nes. at Argos
20. And s nce a god nsp res me, he says, I w ll y eld thus but
to the mpulse of the nsp r ng de ty; unfold myster es, place to
open the sk es, and unve l the dark oracles of the August pass ofte
M nd. I w ll s ng of m ghty truths, long concealed from l mbs of
human eyes, wh ch the w ts of former ages have not been appearan
able to explore. How am I pleased to travel along the changes
sphere of stars; and, leav ng earth, and th s l stless yet s ts
hab tat on of mortals, to mount upon a cloud, and scale soul con
the he ght of tower ng Atlas: thence at d stance, to d fferent
survey the wander ng souls of m staken mortals; to ample se
encourage them, anx ous and fearful for the state of the w nd
future th ngs, and lay open the whole ser es of Fate. same sta
O feeble race! why thus alarmed by the va n fear of form s
death? Whence th s dread of Styx, and darkness, and cont nue
empty names, the f ct ons of poets, and dreams of an For ne th
mag nary world? Whether the body s consumed by wave s
the flame of the funeral p le, or crumbles nto dust, the that beh
prey of t me, th nk not that n th s you can suffer any wave, th
real harm. Our souls are not subject to death; but, leav ng course,
the r former seats, are rece ved nto d fferent hab tat ons, were va
and renew l fe n other forms.* Even I (for I remember moments
* Th s was the constant assert on of th s preem nently w se

and pure Sage, whose love of truth was so great that t s mpos- though
s ble to doubt h s s ncer ty n the bel ef: w ll people say then state th
that Pythagoras was mad? I suppose so. See ante, 32, and sa d of
the allus ons of Jesus also to h s pre-ex stence, ante, 37, 38, wh ch that h s
was an allus on of exactly the same nature as that of Pythagoras, 28. Jesu
Vers on 20180127
Page 107
ENOCH. 73
t well) who declare these truths was, n the t me of the

Trojan war, Euphorbus, the son of Panthous; and bore
n my opposed breast the heavy spear of the younger son of
Atreus. I lately recollected the buckler, wh ch I wore upon
my left arm, as I saw t hang ng n the Temple of Juno
at Argos, where Abas formerly re gned. All th ngs are
thus but altered; noth ng d es. The soul wanders from
place to place, and se zes any body n ts way. The souls
pass often nto human bod es, wh le others actuate the
l mbs of beasts; and, w thout per sh ng, change only the r
appearances; and as the pl ant wax rece ves new f gures,
changes ts form, nor reta ns the wonted mpress on, and
yet s tself st ll the same, n l ke manner know that the
soul cont nues unchanged, and only assumes a var ety of
d fferent shapes. And s nce I am borne along n an
ample sea, and have g ven my sa ls w thout reserve to
the w nds, know, that noth ng n nature cont nues n the
same state; all th ngs are n perpetual flux; and every
form s fleet ng, and decays. T me tself runs on n a
cont nued flow, l ke a r ver roll ng from ts founta n.
For ne ther can a r ver, or the fly ng hours, stop; but, as
wave s mpelled by wave, and that before s urged by
that beh nd, and urges at the same t me ts predecessor
wave, thus the m nutes fly; and thus pursue n success ve
course, st ll chang ng, ever renewed. For those that
were van shed, new ones succeed; and the fleet ng
moments are ever on the w ng. We see that darkness,
though the N nth Messenger for good reasons d d not spec f cally
state that he had been Amos s n a former generat on. It was
sa d of Pythagoras as of Jesus, that he tranqu ll zed the sea, so
that h s d sc ples m ght pass over t. Iambl chus, L fe of P., cap.
28. Jesus had deeply stud ed the Pythagorean ph losophy.
Vers on 20180127
Page 108
74 THE BOOK OF GOD.
by a k nd of natural mpulse, emerges nto l ght, and changes

that the sh n ng rays of Phœbus take place of the sable rolls tse
shade of n ght: nor s the face of heaven the same, when ts prope
wear ed an mals slumber n m dn ght ease, and the up one s
Morn ng Star r ses br ght on h s sh n ng steed: and m ghty w
aga n, a d fferent face succeeds, when Aurora, daughter and chan
of Pallas, usher ng n the morn, spreads over the f rma- what jus
ment the splendour of day. Even the orb of Phœbus, appear w
when f rst he r ses from the ocean, or downward bends elements
h s char ot to the earth, s covered w th red; but, h gh other res
n h s mer d an course, he sh nes serene, as there the to bel ev
f rmament s of æther al make, and far removed from the have the
nfect on of the world below. Nor s the appearance of ron; th
nocturnal D ana ever al ke or the same: for her face changed
to-day, f she advances to her full, s less than that of formed t
the succeed ng n ght; but greater when she contracts land: she
her orb. Nay the elements themselves ab de not n the and rust
same state: attend, and I w ll teach you what v c ss tudes What wa
they undergo. Th s unper sh ng world conta ns four of water
bod es, elemental, and product ve of the rest. Of these, been lev
two, earth and water, are heavy; and, by the r proper dry sand
we ght, tend downward to the centre. The other two, w th sta
a r, and f re, st ll purer than a r, as they are vo d of founta n
we ght, and pressed down by no ncumbent force, mount earthqua
aloft nto the upper sk es, wh ch though separated, and 21.
d stant from each other n place, yet all th ngs are com- theology
pounded of these, and are all resolved nto these aga n. themselv
Thus earth, d ssolved, rar f es nto water; and water, Europea
expanded, changes to a r: the a r subt l, and purged of they are
ts we ght, ref nes nto the pure element of flame. but of th
Thence they return n a contrary course, and untw st, full cred
w th restless to l, the cur ous web. For f re, condensed, these pe
Vers on 20180127
Page 109
ENOCH. 75
changes to gross a r, a r to water, and water warps, and

rolls tself nto a mass of earth. Thus noth ng ab des n
ts proper form; but Nature, sh ft ng cont nually, ra ses
up one shape after another. Nor does anyth ng n th s
m ghty world per sh or fall to noth ng, but only alters
and changes ts appearance. To be born, s to beg n to be
what just before we were not; and to d e, s to cease to
appear what we seemed heretofore; when perhaps the same
elements are but var ously un ted and comb ned, and, n
other respects, cont nue what they were: noth ng, I am apt
to bel eve, cont nues long under the same form. Thus
have the var ous ages of the world decl ned from gold to
ron; thus has the fortune of places so often been
changed. I have seen what once was sol d earth trans-
formed to sea, and the ocean, n ts turn, become sol d
land: shells of f shes often l e far d stant from the sea,
and rusty anchors are found on the tops of mounta ns.
What was formerly a pla n has been changed by a current
of waters nto a valley; and mounta ns, by a flood, have
been levelled to a pla n. Marshes are often changed to
dry sand, deserts; parched heaths somet mes stagnate
w th stand ng waters. Here Nature has opened new
founta ns, there shuts them up and r vers, roused by
earthquakes, break out, or van sh and subs de (15).
21. All th s s anc ent and even modern Eastern
theology, wh le, f we bel eve the m ss onar es, the people
themselves, so far from be ng pur f ed thereby, are, l ke
Europeans, mmersed n gnorance and falsehood. If
they are, however, t s not the fault of the r rel g on,
but of the pr ests who have corrupted t. Nevertheless,
full credence s not to be g ven to the descr pt ons wh ch
these people d ssem nate. They are just as l kely to be
E2
Vers on 20180127
Page 110
76 THE BOOK OF GOD.
wrong as Celsus was n h s descr pt on of the early the labo

Chr st ans, f we may rely upon the observat on of the learn ng
profound and splend d Or gen. The Egypt an ph losophers, just ce to
he says, have subl me not ons w th regard to the D v ne Future w
Nature, wh ch they keep secret, and never d scover to nat ons w
the people but under a Ve l of fables and allegor es. barbarou
Celsus s l ke a man (or a m ss onary) who has travelled develope
nto that country, and though he has conversed w th he wr te
none but the gnorant vulgar, yet takes t nto h s head rema ns
that he understands the Egypt an rel g on. All the w th dee
Eastern nat ons, the Pers ans, the Ind ans, the Syr ans, God and
conceal secret myster es under the r rel g ous fables. Ask an
The w se men of all these rel g ons see nto the sense and whence
true mean ng of them, wh lst the vulgar go no further answer
than the exter or symbol, and see only the bark that laugh at
covers them. L b. ., p. 11. Those who draw the r nonsense
not ons of the Eastern theology from such false and plate: h
shallow wr ters as Ward, or of the Or ental ph losophy h s every
from such teachers as Moshe m; or ndeed from any but s al ve,
recond te sources, would do well to med tate on these calls a s
reflect ons, wh ch are as true now as they were when got un te
wr tten, so many centur es ago. There s scarcely one these ma
work, professedly treat ng of the rel g ons of the East, that he r
wh ch s not d sf gured by falsehood or gnorance; and w th the
the great bulk of Europeans, who pr de themselves on that h s
the r c v l zat on and extens ve knowledge, are the dupes pr meval
of the most fatal errors, propagated by the most gnorant Gaudam
of mank nd, respect ng the rel g on of three-fourths of thought
the nhab tants of the earth. was an
22. Hav ng thus not ced how profoundly w se were rat onal
the Anc ents n all that related to rel g on and rel g ous to the a
truth, I may be allowed to go farther, and to state that two soul
Vers on 20180127
Page 111
ENOCH. 77
the labour of an ent re l fe, llum nated by the h ghest

learn ng and the warmest enthus asm, could scarcely do
just ce to the subl me and grand deas of God and the
Future wh ch preva led n those d stant ages among
nat ons whom we have been sedulously taught to cons der
barbarous or savage. Cudworth has done much to
develope the magn f cence of the or ental theology; but
he wr tes almost w thout a pract cal purpose, and so
rema ns unread. Yet t s mposs ble not to be f lled
w th deep shame when we contrast those anc ent deas of
God and the Future w th those wh ch are now un versal.
Ask an European at the present moment what he s?
whence he s? and how he s formed? and he w ll pla nly
answer that he knows noth ng about t, and probably
laugh at you for be ng so s lly as to speculate on such
nonsense. H s gnorance s someth ng fearful to contem-
plate: h s sord d love of money or sensual sm absorbs
h s every faculty of m nd and body. He knows that he
s al ve, and he th nks that he has a someth ng wh ch he
calls a soul; but where h s body came from, or how t
got un ted to h s soul and sp r t, or what sort of th ng
these may be, appears to h m to be so deep a mystery,
that he really never th nks of e ther, but consoles h mself
w th the hope that t w ll be “all r ght n the end,” and
that h s pr est s just as gnorant as h mself. But the
pr meval men, taught by God, through H s Messengers
Gaudama and Enoch, would have been ashamed to have
thought or answered so. They knew that every man
was an an mated pr nc ple cons st ng of a tr une force,
rat onal ty, sens t veness, and corporeal ty. Accord ng
to the anc ent system, says Payne Kn ght, there were
two souls: the one, the pr nc ple of thought and percep-
Vers on 20180127
Page 112
78 THE BOOK OF GOD.
t on, called Νους and Φρην; and the other the mere thus eve
power of an mal mot on and sensat on, called Ψυχη. of the U
And th s creed, wh ch s true, s unrecogn zed now. and all w
They ma nta ned that t was absolutely necessary to the very
bel eve n the f rst place that the God who s the was fro
Fabr cator of man produced h s form, h s cond t on, and sp r ts, m
h s whole essence n the mage and s m l tude of the blend ng
world tself, and that the Eternal exh b ted h m by the melody,
art f ce of a d v ne fabr cat on n such a way that n a 23. A
small body he m ght put forth the power and essence of baseless
all the elements: Nature for th s purpose br ng ng them contraste
together, and also so that through the med um of the of the W
D v ne Sp r t wh ch descended from the Celest al Intellect know th
he m ght prepare an abode for man, wh ch, though frag le, adm rat
m ght be s m lar to the Un verse tself. Thus the creature acknowl
wh ch was made n m tat on of the Un verse was governed knowled
by an essence s m larly d v ne; was endowed w th a por- actual c
t on of the f rst attr bute of God, or of the D v ne Idea, man h m
wh ch s W sdom; had a port on of the generat ve power, sens t ve
and a port on also of mmortal ty. In l ke manner every f rst pr n
an mal, they sa d, was a m crocosm l ke man; beg nn ng f re from
w th the w se elephant and descend ng to the meanest sunbeam
nsect: a port on of the same m nd or w sdom, and the H m, the
same generat ve power was v s ble n all. Every plant and eman
too was a m crocosm of the an mal, and possessed a por- th s Sp r
t on of m nd. The sun-flower turned tself to the God of body s
day; the p mpernel opened to the sun, and shut tself to operat ng
the storm. The ash-tree planted n a bank, w th one the Sp r
root hang ng down, turned t nwards t ll t met the because
earth; the sens t ve plant, l ke the youthful ma den, at not the r
f rst shrunk from the touch of man. Every plant had the elem
the l v ng pr nc ple and the organs of generat on, and elements
Vers on 20180127
Page 113
ENOCH. 79
thus everyth ng, and the whole Un verse, and every part
of the Un verse, was an mage of the Supreme Be ng;
and all were myst cally and d v nely one, God be ng at
the very h ghest summ t of the Golden Ladder, wh ch
was from earth to heaven: gods, archangels, angels,
sp r ts, mortals, l v ng essences at the bottom; and each
blend ng and melt ng nto each, l ke the notes of a d v ne
melody, f nely, mpercept bly, and beaut fully.
23. A creed so exqu s te as th s, even f t were but a
baseless dream, would sh ne l ke the sun tself, when
contrasted w th the murky darkness n wh ch the rel g ons
of the West f nd and keep the r followers: but when we
know that th s creed s absolutely and ent rely true, our
adm rat on of ts lovel ness s not less powerful than our
acknowledgment of ts w sdom. Nor d d the r anc ent
knowledge end here; but t extended tself even nto the
actual const tut on of the whole essence and form of
man h mself, wh ch they declared to be compounded of
sens t ve and rat onal essence—the former made of the
f rst pr nc ples of the elements; the latter a d rect ray of
f re from God transm tted through the Holy Sp r t, as a
sunbeam through crystal, but n a state of lapse from
H m, the Pure, the Perfect. The Sp r t of L fe rece ves
and emanes all l fe from the Eternal; the soul s formed by
th s Sp r t, and s n ts nature fem n ne l ke her; the
body s the jo nt product of the sp r t and the soul
operat ng on part cles taken from all the elements. Hence
the Sp r t of God s called Pra-Kr t , Maya, or Illus on,
because she perpetually clothes be ngs w th forms that are
not the r own, but are, 1. from God; 2. from herself and
the elemental essences; 3. from the corporeal parts of the
elements. Th s Maya, accord ng to certa n learned
Vers on 20180127
Page 114
80 THE BOOK OF GOD.
Brahm ns, means also the tendency of the D v ne Be ng atma, an

to d vers fy or mult ply tself n creat ng worlds. She s God; t
regarded as the Mother of Nature and of the nfer or d v - s called
n t es. S r W. Jones says, the word Maya or Illus on has conjo ne
another sense more abstracted n the ph losophy of the lopment,
Vedantas, where t s gn f es the system of percept ons des res;
wh ch D v ne Omn potence makes to be produced n f t: as w
the understand ngs of H s creatures, but wh ch has no the r ne
real ty ndependent of the m nd. In effect, Maya myst - forms, &
cally means the Holy Sp r t, wh ch s the D v ne Agent therefore
n the fabr cat on of the var ed All that appears through- what the
out the nf n te Creat on, though the Brahm ns are so man the
deeply gnorant at present, that they know t not. When offered t
a sp r t changes ts soul, and s conjo ned to another soul, all mode
h gher or lower n the scale of organ zat on, accord ng to
and cel
the sp r t’s propert es, th s change s called metempsy-
wh ch a
chos s;—when t transm grates from one body nto second,
another, as from a man nto a l on, t s called metasoma- from th
Theoret
tos s. In the Book of Job th s d st nct on between the
B
soul and sp r t s alluded to. The sp r t of God hath
formed me (the soul), and the breath of the Alm ghty Te
Ones (Tsadda ) hath g ven me l fe (the sp r t), xxx . 4.

In the Ep stle to the Hebrews, wh ch bears the name of * Dr
Paul, but wh ch every d v ne who s a scholar knows Dan el,
v . 15,
was not wr tten by Paul, t s expressly ment oned, v.
uncomm
12. For the Word of God s qu ck and powerful, and ‫חנדנ יגב‬
sharper than any two-edged sword, p erc ng even to the I th nk,
body.
d v d ng asunder of soul and sp r t. Th s d st nct on also body, w
s noted n the Book of W sdom, xv . 14. The sp r t sp r t m
ndepen
when t s gone forth returneth not; ne ther doth the
could h
soul that s rece ved up come back.* Th s sp r t s called mean b
* The soul has three veh cles—one ethereal, another aer al, kara, o
and the th rd, th s terrestr al body. The f rst, wh ch s lum nous thought
Vers on 20180127
Page 115
ENOCH. 81
atma, and t s emaned mmed ately from the Sp r t of

God; t s enveloped n a rad ant sheath of l ght, wh ch
s called ahomkara,* or the soul; th s sp r t and soul thus
conjo ned are the arch tects of the r own corporeal deve-
lopment, and fash on a body n harmony w th the r own
des res; mak ng for themselves such organs as they th nk
f t: as we see f shes weave the r cur ous shells, b rds
the r nests, sp ders the r webs, butterfl es the r aer al
forms, &c. Th s s the creat ve nst nct. All be ngs,
therefore, form the r own bod es and make themselves
what they choose to be. Thus, when the anc ents saw a
man the offspr ng of adultery, ncest, or brutal v olence
offered to some nnocent ma den, they d d not suppose, as
all modern Chr st ans must do who hold that the soul s
and celest al, s connate w th the essence of the soul, and n

wh ch alone t res des n a state of bl ss n the stars. In the
second, t suffers the pun shment of ts s ns after death. And
from the th rd, t becomes an nhab tant of the earth.—T ,
Theoret c Ar thmet c, p. 244. Ov d also says:—
B s duo sunt hom n : manes, caro, sp r tus, umbra,
Quatuor sta loc b s duo susc p unt,
Terra teg t carnem, tumulum c rcumvolat umbra,
Orcus habet manes, sp r tus astra pet t. (16)
* Dr. Adam Clarke, comment ng on the words attr buted to

Dan el, “I was gr eved n my sp r t n the m dst of my body,”
v . 15, has the follow ng note:—“The words n the or g nal are
uncommonly emphat c. My sp r t was gr eved or s ckened
‫חנדנ יגב‬, bego n dneh, w th n ts sheath or scabbard. Wh ch,

I th nk, proves—1. That the human sp r t s d fferent from the
body. 2. That t has a proper subs stence ndependently of the
body, wh ch s only ts sheath for a certa n t me. 3. That the
sp r t may ex st ndependently of ts body, as the sword does
ndependently ts sheath.” One would have thought that he
could have had no d ff culty n see ng that sheath here cannot
mean body, but must mean soul, and that t s the very ahom-
kara, or scabbard, of the or ental ph losophy, wh ch I should have
thought th s learned wr ter had mastered.
E3
Vers on 20180127
Page 116
THE BOOK OF GOD.

82
created at concept on, that God made h mself a party to the mos
these cr mes, was present at them, and act vely nterfer- comm t
ng as t were, formed a soul wh ch was to an mate the Supreme
body generated by such a dev l sh connect on; but they among t
held that the soul ex sted already though t was n a state hold suc
of lapse from heaven and was wander ng n space; that and not
t was a part cle of f re attracted to the sphere of earth, latter ho
because ts des res were of an earthly nature, and t could have not
not sat sfy these des res unt l t became connected w th any attem
body; that t became magnet cally attracted to such by those
natures as were most n un son w th ts own long ngs, 24. So
connected tself w th them, and was by them transfused and aud ence
transm tted nto corporeal be ng; that t made organs all agree
for tself from the surround ng matter, by the creat ve whole w
nst nct wh ch all souls possess; that f th s matter were d v ne n
acc dentally corrupt or nsuff c ent, t could deal only w th future co
what t had, and hence some men were born w th f ne have m
persons and some w th foul, and some w th great organs sens ble,
of ntell gence, and some w th scarcely any: all of wh ch ago than
they held to be the result of the cond t ons just named, heard th
and not any one of wh ch they held to be the part cular naugura
act or prov dence of God. They would have shuddered n Sussex
at the r own blasphemy, f they could have supposed even as a fact
for an nstant that God expressly made a soul to fulf l than the
the object of an adulterous or ncestuous un on; or that that kno
he d sm ssed one man bl nd nto l fe, and another lame, expla n n
and another d seased n all h s organs, wh le he sent days, an
others brave, ntell gent, and n all respects models of are sunk
what man n h s best cond t on on earth ought to be (17). of. Wha
These doctr nes were reserved for Europe and ts super- n other
st t ons, and t can scarcely be matter of surpr se that assert on
where they are thus held the whole of the populat on are n be more
Vers on 20180127
Page 117
ENOCH. 83
the most debas ng state of gnorance, and ready to

comm t any blasphemy aga nst the holy nature of the
Supreme Father. That there are w se and good men
among the la ty, and also among the clergy, who do not
hold such v ews, I would fa n bel eve; but, after a long
and not nattent ve nqu ry nto the tenets wh ch the
latter hold forth from the r pulp ts, I can only say that I
have not heard them d savowed, nor have I ever heard of
any attempt made to lead the people nto a better system
by those who profess to be the r oracles of truth.
24. So far, ndeed, from d sabus ng the m nds of the r
aud ence of th ngs that are false, the b shops and pr ests
all agree rather to pretend that, unt l Jesus preached, the
whole world was n gnorance of God, of the ex stence of
d v ne natures, of the mmortal ty of the soul, and of a
future cond t on of be ng for the essence of man, and I
have met many persons, otherw se enl ghtened and
sens ble, who really bel eved th s was so (18). No later
ago than the 14th of June n th s year, 1870, I myself
heard the B shop of W ncester (Dr. W lberforce) n the
naugural sermon, wh ch he preached at Ard ngly College,
n Sussex, re terate th s falsehood, for he told h s aud ence
as a fact that “a Chr st an ch ld has more real knowledge
than the greatest heathen ph losopher,” though n what
that knowledge cons sted he w sely refra ned from
expla n ng. And th s was stated by a b shop of our own
days, and n a country where the vast mass of the people
are sunk n an gnorance wh ch one m ght weep to th nk
of. What must not these holy men have ventured upon
n other t mes, when one of them ventures on such an
assert on n the present? Yet can any fact n h story
be more perfectly establ shed, than th s, that from the
Vers on 20180127
Page 118
84 THE BOOK OF GOD.
very f rst, the name, the character, and the prov dence of and Xen
God were confessed and adored by all men, and that h s remote p
Archangels and Mess an c Messengers were owned f not lon ates,
generally understood? It seemeth to me, says a most taught th
anc ent wr ter, that there s, not only One Sp r t, but worlds (w
that there s One, the Greatest and H ghest God, who space: a
governeth the whole Un verse, and that there are many only one
others bes des H m, d ffer ng ndeed as to the r power; properly
but that One God re gneth over them all, who surpasses one s ng
all n strength, greatness, and excellence. Th s s that cr tus th
Supreme Lord who conta ns and comprehends the wh lst o
Kosmos; but the other D v ne Natures are they who, years ag
together w th the revolut on of the Un verse, orderly some of
follow that F rst and Intell g ble God. The Eth o- the eart
p ans, says Strabo, acknowledge One Eternal Supreme planets
Be ng, who s the F rst Cause of th ngs; and bel eve d v nes
n another De ty, who s Immortal, Nameless, and by the
wholly Inv s ble; that s the Holy Sp r t. The Supreme l v ng st
Lord, says Seneca, copy ng the language of pr meval devo d o
w sdom, when he la d the foundat on of th s most beau- ph losop
t ful fabr c, and began to erect that structure than wh ch The who
Nature knows noth ng greater or more excellent, to the Supreme
end that all th ngs m ght be carr ed on under the r names a
respect ve governors orderly, albe t, he H mself super n- Cudwort
tended the whole, so as to pres de n ch ef over all, yet be m sta
d d He generate d v ne be ngs, as subord nate m n sters Pagans, a
of H s k ngdom under H m. Max mus of Tyre expressly later t m
declares that t was the general understand ng of all the ex stent
Gent les, from the very f rst ages, that there was but One 25.
God, the K ng and Father of all, but many d v ne ones, enough
the sons of God. Even the doctr ne of an nf n ty of verb pyt
nhab ted worlds was taught n Greece by Anax mander (Owen’s
Vers on 20180127
Page 119
ENOCH. 85
and Xenophanes, who were merely ts rec p ents from far

remote predecessors, and afterwards by D ogenes Apol-
lon ates, B.C. 428, and by Democr tus, B.C. 361. They
taught that there s at all t mes an nf n ty of co-ex stent
worlds (world- slands) throughout endless and unbounded
space: and that t s as absurd to th nk there should be
only one world n space, as that n an extens ve f eld
properly cult vated there should grow up no more than
one s ngle blade of corn. It was the op n on of Demo-
cr tus that some of these worlds resemble each other,
wh lst others are ent rely d ss m lar. Th s was 2400
years ago. Yet recently we had a controversy among
some of our learned ph losophers and d v nes whether
the earth was not the only one of the nnumerable
planets wh ch was peopled. The orthodox and the
d v nes of course ma nta ned that t was, and proved
by the Scr pture that all the rest of space, w th ts
l v ng stars and systems, was a blank vacu ty, wholly
devo d of ex stence. And yet by such as these the
ph losophy of the Past s mocked at as but fool shness.
The whole world, says Apule us, worsh ppeth only One
Supreme De ty n a mult form manner under d fferent
names and d fferent r tes—wh ch d fferent names, adds
Cudworth, for One and the Supreme God m ght, therefore,
be m staken by some of the sott sh vulgar amongst the
Pagans, as well as they have been by learned men of these
later t mes, for so many d st nct unmade and self-
ex stent de t es.
25. Pythagoras, whose name n Welsh s ngularly
enough means expl cat on of the Un verse, from the
verb pythagor , to expla n the system of the un verse,
(Owen’s D ct onary, verb. c t: P ctet. Præf.), thus ex-
Vers on 20180127
Page 120
86 THE BOOK OF GOD.
pounded h s theology more than f ve hundred years before wh ch re

the boasted Chr st an æra. “God s ne ther the object of w sdom
sense, nor subject to pass on; but Inv s ble, only Intell - read the
g ble, and supremely Intell gent. In H s body he s l ke thr ce-gr
the l ght, and n h s soul He resembles the Truth. He s “God ex
the Un versal Sp r t that pervades and d ffuses tself over source o
all nature. All be ngs rece ve the r l fe from H m. s ble Pr
There s but One only God, who s not, as some are apt Essences
to mag ne, seated above the world, beyond the Orb of t on of
the Un verse; but be ng h mself all n all, He sees the ant qu ty
be ngs that f ll H s mmens ty;—the only Pr nc ple, the Preparat
L ght of Heaven, the Father of all. He produces every- Zoroaste
th ng: He orders and d sposes of everyth ng: He s the Collect o
Reason, the L fe, and the Mot on of all be ngs. That F rst of
God, says Iambl chus, and t would be d ff cult to def ne not com
h m more augustly, who s the Cause of generat on, and equal to
the whole of nature, and of all powers of the elements excellen
themselves, s separate, exempt, elevated above, and Intell ge
expanded over, all the powers and elements n the World. nstructe
For be ng above the World, and transcend ng the same, Author o
mmater al and ncorporeal, supernatural, unmade, nd - an Unkn
v s ble, man fested wholly from h mself and n h mself, of all b
He ruleth over all th ngs, and n h mself conta neth all Be ng
th ngs, and because He v rtually comprehends all th ngs, express v
therefore does He mpart and d splay the same from th ngs v
h mself. 27. T
26. H stor ans, both sacred and profane, says Abbè h s Myth
Tressan, n h s Mythology, speak of Egypt as one of the s the be
w sest of nat ons, and one of the eulog ums wh ch the —omn p
nsp red wr t ngs pass on Moses and on Solomon s, that attr bute
they were sk lled n all the sc ences of the Egypt ans. We These att
must carefully d st ngu sh then between the gnorance r cally on
Vers on 20180127
Page 121
ENOCH. 87
wh ch re gned among the mult tude and the profound

w sdom of those who cult vated the sc ences and had
read the works attr buted to Hermes Tr smeg stus, or
thr ce-great [Thoth]. Accord ng to th s celebrated man,
“God ex sted n sun-l ke Un ty before all be ngs. He s the
source of all that s ntell gent—the F rst ncomprehen-
s ble Pr nc ple—h mself all-suff c ent and Father of all
Essences. We shall l kew se g ve Zoroaster’s def n -
t on of H m: t s the most beaut ful product on of
ant qu ty. Euseb us has preserved t n h s Evangel cal
Preparat on; he transcr bed t l terally from a book of
Zoroaster’s st ll extant n h s t me, ent tled, A Sacred
Collect on of Pers an Monuments. God, t says, s the
F rst of ncorrupt bles, Eternal, not begotten. He s
not composed of parts; there s noth ng l ke H m, or
equal to H m. He s the Author of all good, the most
excellent of all excellent be ngs, and the w sest of all
Intell gences: the Father of Just ce and good laws, self-
nstructed, all-suff c ent n h mself, and the or g nal
Author of all Nature. Orpheus declares that there ex sts
an Unknown Be ng, who s the h ghest and Most Anc ent
of all be ngs, and Author of all th ngs: th s Subl me
Be ng s L fe, L ght, and Knowledge; three names
express ve of that power wh ch out of noth ng formed all
th ngs v s ble and nv s ble.
27. The rel g on of the H ndu sage, says Coleman, n
h s Mythology of the H ndus, as nculcated by the Veda,
s the bel ef n, and worsh p of, one great and only God
—omn potent, omn sc ent, and omn present, of whose
attr butes he expresses h s deas n the most awful terms.
These attr butes he conce ves are allegor cally (and allego-
r cally only) represented by the three person f ed powers
Vers on 20180127
Page 122
88 THE BOOK OF GOD.
of Creat on, Preservat on, and Destruct on—Brahma, perce ve

V shnu, and S va, wh le the Father s descr bed as the are calle
Alm ghty, nf n te, eternal, ncomprehens ble, self-ex stent 28. T
be ng; He who sees everyth ng, though never seen; He of the O
who s not to be compassed by descr pt on, and who s hav ng b
beyond the l m ts of human concept on; He from whom Chr st an
the un versal world proceeds; who s the Lord of the 1. Be
un verse, and whose work s the un verse; He who s the s, n s
l ght of all l ghts, whose name s too sacred to be pro- th ngs th
nounced, and whose power s too nf n te to be mag ned from all
B ! the one, unknown, true be ng, the creator, the H s Esse
preserver, and destroyer of the un verse. Under such, 2. At
and nnumerable other def n t ons, s the De ty acknow- and thus
ledged by the Veda, or sacred wr t ngs of the H ndus. and all th
I bel eve, says Varro, ep tom s ng one of the most 3. B
anc ent creeds, that God s the Soul of what the Greeks part c pa
calls Kosmos, the Un verse, and that the Un verse members
tself s God. But as a w se man s so denom nated 4. As
from h s M nd, though he cons sts of m nd and body, D v ne N
n the same manner the Un verse s called God from n tself a
the M nd that predom nates. It s d v ded nto two 5. Th
parts, Heaven and Earth; and Heaven nto other two, and be ng
Ether and A r; and Earth nto water and land. The 6. He
h ghest of these s the Ether, next A r, then Water, but also
and lastly Earth. All wh ch four parts are full of l v ng adm tted
Souls; the Ether and A r of those that be mmortal, 7. Th
but land and water of the mortal. From the utmost by those
c rcumference of heaven to the orb t of the moon, unable t
nhab t ethereal m nds, the Host of Heaven, who are who fro
not only understood but seen to be celest al gods. Be- able.
tween the moon’s orb t and the he ght to wh ch the 8. No
w nds and ra ns ascend are aer al be ngs not to be
Vers on 20180127
Page 123
ENOCH. 89
perce ved by the eye but only by the m nd, and they
are called Heroes, Lares, and Gen .
28. The follow ng may be g ven as a br ef summary
of the Orph c theology—the oldest known n Europe,
hav ng been taught fourteen hundred years before the
Chr st an æra:—
1. Before the Creat on, God was un ted w th whatever
s, n such manner that n H m were conta ned all
th ngs that are, or have been, or shall ever be, and thus
from all etern ty d d all forms rema n concealed w th n
H s Essence.
2. At a f xed t me God separated these from H mself,
and thus gods, goddesses, the sun, stars, moon, planets,
and all that s, were produced.
3. By the laws of emanat on, therefore, all th ngs
part c pate n the Essence of God, and are H s parts and
members, and noth ng s devo d of the D v ne Nature.
4. As every part of the Un verse part c pates of the
D v ne Nature, each part may be justly cons dered to be
n tself also d v ne.
5. The essence of God thus proceed ng from H m,
and be ng present n all th ngs, s the sole an mat ng power.
6. Hence also as all th ngs are not only from God,
but also n God, an nf n ty of the D v ne must be
adm tted.
7. Th s D v ne Nature may be venerated n ts parts
by those who from the nf rm ty of human nature are
unable to comprehend any dea of the Supreme God,
who from most s Concealed, Inv s ble, and Unknow-
able.
8. No mage or representat on of God s lawful s nce
Vers on 20180127
Page 124
90 THE BOOK OF GOD.
He s d ffused throughout the Un verse, and the Un verse, represen

therefore, s H s only proper Image. Ruler an
9. S nce all th ngs have proceeded from God, they further
must all return to H m, and th s reun on w ll be the heathens
h ghest state of beat tude to wh ch the pure and p ous the world
can atta n. 31.—1
10. But many transm grat ons and pur f cat ons must nature
take place before th s can happen, or the lapsed Soul be Super E
so pur f ed as to adm t of ts return ng to that Source properly
from wh ch t emanated. op n on,
29. These subl me and holy deas concern ng the 2. Th
Supreme Essence, and more espec ally those conta ned s truly
n numbers 7 and 8, now pervade the whole of that vast Good, a
commun ty of mortals who const tute the followers of former o
the Tenth Messenger, and have helped to mbue the r of all th
fa th w th much of ts nherent grand s mpl c ty, wh le Des re to
the contrary feel ng among Chr st ans has tended to 3. Th
degrade the Idea of the One. as are f
30. Why should we seek, says the august Arab an mmed a
sage, to comprehend what cannot be comprehended? It heat of
s a tree wh ch hath ne ther root, nor trunk, nor any from the
branch, for the thought to lay ts hold upon. It s a Hence t
r ddle n wh ch man can f nd ne ther a l teral nor a mately fr
metaphor cal sense, and of wh ch man can g ve no sat s- 4. Th
factory explanat on. God s nf n tely above the capac ty are mult
of our understand ngs, and we always lose ourselves when mult tud
we would comprehend, or guess at what He s. Let t That n c
suff ce, therefore, that we adore h m w th rel g ous s lence. n souls
In the same sp r t was the def n t on of God g ven by an of Beau
anc ent Ir sh pr est. God s Beg nn ng—w thout a whateve
beg nn ng; a f ner dea than anyth ng n the vaunted respect c
Psalms of the Hebrews, where God s too frequently are pr nc
Vers on 20180127
Page 125
ENOCH. 91
represented as a Man, rather than as the Un versal

Ruler and Creator. Th s may be supplemented by a
further expos t on of the creed wh ch “ben ghted
heathens” held, unt l Paul and h s rabblement threw back
the world nto barbar sm and gnorance.
31.—1. There s One F rst Cause of all th ngs, whose
nature s so mmensely transcendant that t s even
Super Essent al, and n consequence of th s t cannot
properly e ther be named, or spoken of, or conce ved by
op n on, or be known or perce ved by any be ng.
2. That f t be lawful to g ve a name to that wh ch
s truly Ineffable, the appellat ons of the One, and the
Good, are, of all others, the most adapted to t; the
former of these names nd cat ng that t s the Pr nc ple
of all th ngs; the latter, that t s the ult mate Object of
Des re to all th ngs.
3. That th s Immense Pr nc ple produced such th ngs
as are f rst and prox mate to tself, just as the heat
mmed ately proceed ng from f re s most s m lar to the
heat of the f re, and the l ght mmed ately emanat ng
from the sun to that wh ch the sun essent ally conta ns.
Hence th s Pr nc ple produces many pr nc ples prox -
mately from tself.
4. That s nce all th ngs d ffer from each other, and
are mult pl ed w th the r proper d fferences, each of these
mult tudes s suspended from ts one proper pr nc ple.
That n consequence of th s, all beaut ful th ngs, whether
n souls or n bod es, are suspended from One Founta n
of Beauty. That whatever possesses symmetry, and
whatever s true, and all pr nc ples are n a certa n
respect connate w th the F rst Pr nc ple, so far as they
are pr nc ples, w th an appropr ate subject on and analogy.
Vers on 20180127
Page 126
92 THE BOOK OF GOD.
That all other pr nc ples are comprehended n th s F rst neffable

Pr nc ple; not w th nterval and mult tude, but as parts t on; and
n the whole, and number n the monad. That t s not to be ce
a certa n pr nc ple l ke each of the rest, for of those one God of
s the Pr nc ple of Beauty, another of Truth, and another Ineffable
of someth ng else; but t s s mply Pr nc ple. Nor s t essence;
s mply the Pr nc ple of Be ngs, but t s the Pr nc ple of f rst prog
pr nc ples; t be ng necessary that the character st c 8. T
property of pr nc ple, after the same manner as other offspr ng
th ngs, should not beg n from mult tude, but should be denom n
collected nto One Monad, as a summ t, and wh ch s the neffable
Pr nc ple of Pr nc ples, or God. 9. Th
5. That such th ngs as are produced by the F rst Good, ntellect
n consequence of be ng connascent w th t, do not recede wh ch h
from essent al goodness s nce they are mmoveable and That the
unchanged, and are eternally establ shed n the same lects; se
blessedness. All other natures, however, be ng produced natures;
by the one good and many goodnesses s nce they fall off the essen
from essent al goodnesses and are not mmovably estab- conta ne
l shed n the nature of D v ne Goodness, possess on th s guard an
account the good accord ng to part c pat on. That n
6. That as all th ngs cons dered as subs st ng casually and gno
n th s Immense Pr nc ple, are transcendently more gnost c;
excellent than they are when cons dered as effects pro- through
ceed ng from h m; th s Pr nc ple s very properly sa d to not fabr
be all th ngs pr or to all pr or ty, denot ng exempt 10. Th
transcendancy. Just as number may be cons dered as who s
subs st ng occultly n the Monad, and the c rcle n the archetyp
centre, th s Occult be ng the same n each w th casual perpetua
subs stence. parad gm
7. That the most proper mode of venerat ng th s cons der
Great Pr nc ple of Pr nc ples s to extend n s lence the as be ng
Vers on 20180127
Page 127
ENOCH. 93
neffable partur t ons of the soul to ts neffable cosensa-

t on; and that f t be at all lawful to celebrate t, t s
to be celebrated as a Thr ce Unknown Darkness, as the
God of all Gods and the Un ty of all un t es; as more
Ineffable than all s lence, and more Occult than all
essence; as Holy among the hol es, and Concealed n ts
f rst progeny—the Intell g ble Gods.
8. That self-subs stent natures are the mmed ate
offspr ng of th s Pr nc ple, f t be lawful thus to
denom nate th ngs wh ch ought rather to be called
neffable, unfold ng nto l ght from The Ineffable.
9. That ncorporeal forms or deas res dent n a d v ne
ntellect are the parad gms or models of everyth ng
wh ch has a perpetual subs stence accord ng to nature.
That these deas subs st pr mar ly n the h ghest ntel-
lects; secondar ly n souls, and ult mately n sens ble
natures; and that they subs st n each character sed by
the essent al propert es of the be ngs n wh ch they are
conta ned. That they possess a paternal, produc ng,
guard an, connect ng, perfect ve, and un t ng power.
That n d v ne be ngs they possess a power fabr cat ve
and gnost c; n nature a power fabr cat ve but not
gnost c; and n human souls n the r present cond t on,
through
not fabr acat
degradat
ve. on of ntellect, a power gnost c but
10. That th s world, depend ng on ts D v ne Art f cer,

who s h mself an Intell g ble World replete w th the
archetypal deas of all th ngs, s perpetually flow ng, and
perpetually advanc ng to be ng, and compared w th ts
parad gm has no stab l ty or real ty of be ng. That
cons dered however as an mated by a D v ne Soul, and
as be ng the receptacle of d v n t es from whom bod es
Vers on 20180127
Page 128
94 THE BOOK OF GOD.
are suspended, t s justly called by Plato a blessed var ety w

God. n wh ch
11. That the great body of th s World wh ch subs sts called b
n a perpetual d spers on of temporal extens on, may be these pe
properly called a whole w th a total subs stence; or a plants ta
whole of wholes, on account of the perpetu ty of ts w ll be b
durat on; though th s s noth ng more than a flow ng n menta
etern ty. That the other wholes wh ch t conta ns are per od.
the celest al spheres, the sphere of æther, the whole of rrat ona
a r cons dered as one great orb, the whole earth and the quence l
whole sea. That these spheres are parts w th a total to mank
subs stence, and through th s subs stence are perpetual. sc ent f c
12. That all the parts of the Un verse are unable to progeny
part c pate of the Prov dence of D v n ty n a s m lar 13. T
manner; but some of ts parts enjoy th s eternally, and prof tabl
others temporar ly; some n a pr mary, and others n a same un
secondary degree; for the Un verse be ng a perfect through
whole, must have a f rst, a m ddle and a last part. But from the
ts f rst parts, as hav ng the most excellent subs stence, That wh
must always ex st accord ng to nature; and ts last parts the God
must somet mes ex st accord ng to, and somet mes con- become
trary to nature. Hence the celest al bod es, wh ch are pass on,
the f rst parts of the Un verse, perpetually subs st vents us
accord ng to nature; both the whole spheres and the and subj
mult tude coord nate to these wholes; and the only f we ob
alterat on wh ch they exper ence s a mutat on of f gure, sacr f ce
and var at on of l ght at d fferent per ods; but n the mutat on
sublunary reg on, wh le the spheres of the elements k nd, and
rema n on account of the r subs stence as wholes always, a remedy
accord ng to nature; the parts of the wholes have some- goodnes
t mes a natural and somet mes an unnatural subs stence; assert th
for thus alone can the c rcle of generat on unfold all the the sun s
Vers on 20180127
Page 129
ENOCH. 95
var ety wh ch t conta ns. The d fferent per ods, therefore,

n wh ch these mutat ons happen, are w th great propr ety
called by Plato per ods of fert l ty and ster l ty; for n
these per ods a fert l ty or ster l ty of men, an mals, and
plants takes place; so that n fert le per ods mank nd
w ll be both more numerous, and upon the whole nfer or
n mental and bod ly endowments, to the men of a barren
per od. And a s m lar reason ng must be extended to
rrat onal an mals and plants. The most dreadful conse-
quence l kew se attend ng a barren per od, w th respect
to mank nd, s th s, that n such a per od they have no
sc ent f c theology, and deny the ex stence of the mmed ate
progeny of the Ineffable Cause of all th ngs.
13. That as the d v n t es are eternally good and
prof table, but are never nox ous and ever subs st n the
same un form mode of be ng, we are conjo ned w th them
through s m l tude when we are v rtuous; but separated
from them through d ss m l tude when we are v c ous.
That wh le we l ve accord ng to v rtue, we partake of
the Gods; but cause them to be our enem es when we
become ev l: not that they are angry (for anger s a
pass on, and they are mpass ve), but because gu lt pre-
vents us from rece v ng the llum nat ons of the Gods,
and subjects us to the power of aveng ng demons. Hence
f we obta n pardon of our gu lt through prayers and
sacr f ces, we ne ther appease the Gods, nor cause any
mutat on to take place n them, but by methods of th s
k nd, and by our convers on to a d v ne nature, we apply
a remedy to our v ces, and aga n become partakers of the
goodness of the Gods. So that t s the same th ng to
assert that d v n ty s turned from the ev l, as to say that
the sun s concealed from those who are depr ved of s ght.
Vers on 20180127
Page 130
96 THE BOOK OF GOD.
14. That a d v ne nature s not nd gent of anyth ng. are supe

But the honours wh ch are pa d to the Gods are performed fabr cate
for the sake of the advantage of those who pay them. produce
Hence, s nce the prov dence of the Gods s extended on th s a
everywhere, a certa n hab tude or f tness s all that s Of the m
requ s te for the recept on of the r benef cent commun ca- ex stence
t ons. But all hab tude s produced through m tat on harmon
and s m l tude. On th s account temples m tate the lastly, o
heavens, but altars the earth. Statues resemble l fe, and arranged
on th s account they are s m lar to an mals. Herbs and 17. Th
stones resemble matter, and the an mals wh ch are part ally
sacr f ced the rrat onal l fe of our souls. From all and tota
these however noth ng happens to the Gods beyond what subs st n
they already possess, for what access on can be made to a the same
d v ne nature? But a conjunct on of our souls w th the Soul of t
Gods s by these means effected. an ethere
15. That as the world, cons dered as one great com- tr al bod
prehend ng whole, s a d v ne an mal, so l kew se every wh ch al
whole wh ch t conta ns s a world possess ng n the f rst 18. Th
place a self-perfect un ty proceed ng from the Ineffable cons sts,
by wh ch t becomes a God: n the second place a d v ne between
ntellect; n the th rd place a d v ne soul; and n the energy, a
last place a de f ed body. That each of these wholes s 19. T
the produc ng cause of all the mult tude wh ch t con- uses per
ta ns, and on th s account s sa d to be a whole pr or to conseque
parts, because cons dered as possess ng an eternal form trans t ve
wh ch holds all ts parts together, and g ves to the whole th ng wh
perpetu ty of subs stence, t s not nd gent of such parts t me, rev
to the perfect on of ts be ng. And t follows by a the same
geometr cal necess ty that these wholes wh ch rank thus 20. T
h gh n the un verse must be an mated. of those
16. That of the Gods some are mundane but others t es, n
Vers on 20180127
Page 131
ENOCH. 97
are supermundane, and that the mundane are those who

fabr cate the world. But of the supermundane, some
produce essences, others ntellect, and others soul; and
on th s account they are d st ngu shed nto three orders.
Of the mundane Gods also, some are the causes of the
ex stence of the world, others an mate t, others aga n
harmon se t, thus composed of d fferent natures; and
lastly, others guard and preserve t when harmon cally
arranged.
17. That man s a m crocosm comprehend ng n h mself
part ally everyth ng wh ch the world conta ns d v nely
and totally. That hence he s endued w th an ntellect
subs st ng n energy, and a rat onal soul proceed ng from
the same causes as those from wh ch the Intellect and
Soul of the Un verse proceed. And that he had l kew se
an ethereal veh cle, analogous to the heavens, and a terres-
tr al body composed from the four elements, and w th
wh ch also t s co-ord nate.
18. That the rat onal part of man, n wh ch h s essence
cons sts, s of a self-mot ve nature; and that t subs sts
between ntellect, wh ch s mmovable both n essence and
energy, and nature, wh ch both moves and s moved.
19. That the human as well as every mundane soul
uses per ods and rest tut ons of ts proper l fe. For n
consequence of be ng measured by t me t energ zes
trans t vely and possesses a proper mot on. But every-
th ng wh ch s moved perpetually, and part c pates of
t me, revolves per od cally and proceeds from the same to
the same.
20. That as the human soul ranks among the number
of those souls that somet mes follow the mundane d v n -
t es, n consequence of subs st ng mmed ately after
Vers on 20180127
Page 132
98 THE BOOK OF GOD.
da mons and heroes, the perpetual attendants of the benef ce

Gods, t possesses a power of descend ng nf n tely nto part neve
the sublunary reg on, and of ascend ng from thence to 24. L
real be ng. That n consequence of th s, the soul, wh le shall n
an nhab tant of earth, s n fallen cond t on, an apostate from the
from de ty, an ex le from the orb of l ght. That she can shall be
only be restored wh le on earth to the d v ne l keness, world to
and be able after death to reascend to the ntell g ble duced.
world, by the exerc se of the cathart c and theoret c
v rtues; the former pur fy ng her from the def lements of 32. T
a mortal nature, and the latter elevat ng her to the h s notes
V s on of true be ng. And that such a soul returns after Platon c
death to her k ndred star from wh ch she fell, and enjoys s mpl c t
a blessed l fe. the best
21. That the human soul essent ally conta ns all unknown
knowledge, and that whatever knowledge she acqu res could p
n the present l fe s noth ng more than a recovery of ( nterme
what she once possessed, and wh ch d sc pl ne evocates all th ng
from ts dormant retreats. and unk
22. That the soul s pun shed n a future for the should b
cr mes she has comm tted n the present l fe; but that Cause an
th s pun shment s proport oned to the cr mes, and s not the dreg
perpetual; D v n ty pun sh ng not from anger or revenge, the r sur
but n order to pur fy the gu lty soul, and restore her to properly
the proper perfect on of her nature. by them
23. That the human soul on ts departure from ts and prof
present l fe w ll, f not properly pur f ed, pass nto other yet so as
terrene bod es; and that f t passes nto a human body, d st nct f
t becomes the soul of that body, but f nto the body of beaut ful
a brute, t does not become the soul of a brute, but s n the ea
externally connected w th the brutal soul, n the same the earth
manner as pres d ng da mons are connected n the r w thout
Vers on 20180127
Page 133
ENOCH. 99
benef cent operat ons w th mank nd; for the rat onal
part never becomes the soul of the rrat onal nature.
24. Lastly, that souls that l ve accord ng to v rtue,
shall n other respects be happy; and when separated
from the rrat onal nature, and pur f ed from all body,
shall be conjo ned w th the Gods, and govern the whole
world together w th the de t es by whom t was pro-
duced.
32. The F C , says Taylor, the Platon st, n

h s notes to Pausan as, accord ng to the Pythagorean and
Platon c ph losophers, on account of h s transcendent
s mpl c ty, was called T O ; th s name be ng adapted
the best of all others to a nature truly neffable and
unknown. But t s mposs ble that such a nature
could produce th s v s ble world w thout med ums
( ntermed ate powers); s nce, f th s had been the case,
all th ngs must have been l ke h mself, natures neffable
and unknown. It s necessary therefore that there
should be certa n M ghty Powers between the F rst
Cause and us: for we n real ty are noth ng more than
the dregs of the un verse. These m ghty Powers, from
the r surpass ng s m l tude to the F rst God, were very
properly by the anc ents called gods, and were cons dered
by them as perpetually subs st ng n the most adm rable
and profound un on w th each other and the F rst Cause,
yet so as am dst th s un on to preserve the r own essence
d st nct from that of the H ghest God. Hence, as Proclus
beaut fully observes, they may be compared to trees rooted
n the earth; for as those by the r roots are un ted w th
the earth, and become earthly n an em nent degree
w thout be ng earth tself, so the gods by the r summ ts
F2
Vers on 20180127
Page 134
100 THE BOOK OF GOD.
are profoundly un ted to the F rst Cause, and by th s have the

means are transcendently s m lar to, w thout be ng, the on the s
F rst Cause. But these m ghty Powers are called by the execute
poets a Golden Cha n, on account of the r connect on w th front of
each other and the r ncorrupt ble nature. wh ch aw
33. Zaleucus, who l ved about a thousand years before our past
the Chr st an æra, and who s sa d to have been ch ef and whe
ruler among the Locr ans, left them and orda ned the had not
follow ng summary of rel g ous bel ef, wh ch appears to ent re eq
me very much super or to any that I can f nd n the f every
same short space among teachers of greater pretens on. some ev
Every man, he says, ought to be conv nced of the comm ss
ex stence of God. He who shall observe the order, to the fe
harmony, and mus c of the Un verse, cannot bel eve that h m ts a
chance has formed th s splend d structure. He should s n; let
be master also of h s own m nd: he should pur fy h s on n l f
soul, by d sengag ng t from all ev l ncl nat ons; hold ng conduct
t as h s creed that the Supremely Pure cannot be adored the wh l
by the corrupt; and that D has no l keness to nflex bl
those m serable human be ngs who allow themselves to noth ng,
be dazzled by magn f cent ceremon es, or by sumptuous sophy, c
offer ngs. V rtue only, and the constant des re to do s mple b
good, are pleas ng n the eyes of H m. He therefore excellen
who s ncerely labours to be just and true n h s pr n- full of
c ples, and conforms h s da ly l fe to those ends, w ll whether
make h mself beloved n the eyes of God. Let every mmed a
mortal man avo d what may lead h m nto d sgrace, before the f rst
the Heavenly R der, more anx ously than the m nor ev l procla m
of poverty: for honour s bestowed by all the w se on h m the F rst
who prefers just ce to mere wealth. The many whom end. H
the r v olent pass ons drag nto ev l, men, women, s nf n
ch ldren, c t zens, common people, should be taught to susta ns;
Vers on 20180127
Page 135
ENOCH. 101
have the D v ne Ones before them, and to reflect often

on the severe judgment wh ch they shall be bound to
execute on the s nful. They should see perpetually n
front of the r eyes the form of Death, that fatal hour
wh ch awa ts us all; an hour where n the recollect on of
our past cr mes w ll be attended w th dread remorse;
and when the doers of ev l w ll repent that all the r acts
had not been subjected to the severe but salutary laws of
ent re equ ty. Let each one therefore so rule h s l fe as
f every moment of h s l fe were to be the last; but f
some ev l power should at any t me ensnare, to the
comm ss on of cr me, a fra l mortal, let h m fly a suppl ant
to the feet of the Altar; let h m pray to Heaven to g ve
h m ts ass stance, and sh eld h m from the power of all
s n; let h m entreat that he may be supported and led
on n l fe by the Sp r t of Beauty, whose counsels shall
conduct h m nto v rtuous thoughts and deeds, v v dly
the wh le br ng ng before h s eyes the m ldness, but the
nflex ble just ce of the Most H gh God. There s
noth ng, says the Abbé Baz n, n h s H story of Ph lo-
sophy, c. 27, n all ant qu ty wh ch s super or to th s
s mple but subl me fragment, d ctated by reason and by
excellence; but all ant qu ty, he m ght have added, s
full of fragments equally subl me. And th s s so,
whether we beg n w th the ph losophers and teachers
mmed ately preced ng the advent of Jesus, or ascend to
the f rst r se of rel g on among the Ch nese, when t was
procla med to that most anc ent people that there s One,
the F rst Pr nc ple, who hath no beg nn ng, who hath no
end. He hath made all th ngs. He governs all. He
s nf n tely good, nf n tely just: He llum nates; He
susta ns; He governs the Un verse: a f ner def n t on of
Vers on 20180127
Page 136
God than I have ever read n any Chr st an wr ter, or mag nat
ever heard preached from any Chr st an pulp t (19). for the
34. Plato proposes as the most proper way to form the often oc
m nds of ch ldren that l ttle moral tales should be told th nk f
them by the r mothers and nurses as soon as they can when w
speak. But as these ent c ng tales, f of a bad tendency, than we
m ght lead young m nds to v ce, he s at great pa ns to to f nd
g ve some remarkable restr ct ons concern ng the spec es bel ev ng
of tales he would alone have told. As f rst that no of M lto
author zed tale must teach that ever there was war n phor cal
heaven, or any d scord or unbecom ng pass on nc dent to t s thu
the D v ne Nature. Then, that as the Supreme Be ng pulp t; a
s always
sa d to be just, good,ofand
the cause anybenef
real cent, no god
ll to men. must
And ever be
lastly, laughed
pos t vel
s nce the De ty s One s mple Essence, always true n hypocr t
word and deed, he ne ther transforms h mself nto var ous who n
shapes to appear to men, nor does He mpose upon our tendency
senses by empty phantoms, much less dece ve us by false t m d, an
speeches, or by send ng delus ve s gns to men whether a slave.
asleep or awake. Wherefore the Gods n any tale must 35. T
never be represented as transform ng themselves l ke from v c
jugglers, or lead ng people astray w th any sort of an adora
soph stry n words or deeds. These caut ons were the work
ch efly ntended aga nst Hes od, Homer, and Æschylus, self-pur
out of whose poems he produces nstances of tales to th s e
unworthy of the D v ne Nature, and of whose bew tch ng know. T
magery the ph losopher s so apprehens ve, that he w ll s wholly
not allow such stor es to be told to young persons, ne ther of the H
w th an allegory nor w thout one. For, says he, a young the resu
creature s not capable of observ ng what parts of the means,
Tale may be allegor cal and what not; wh le n the that on t
meant me the mpress ons made at these years on the possess
Vers on 20180127
Page 137
ENOCH. 103
mag nat on are scarcely to be afterwards w ped out, but

for the most part rema n ndel ble dur ng l fe. It has
often occurred to me to ask myself, what would Plato
th nk f he l ved now, n the boasted æra of c v l zat on,
when we are really more gnorant of true knowledge
than we were centur es ago. How would he be shocked
to f nd the greater port on of the Chr st an world
bel ev ng as true the absurd and blasphemous theology
of M lton’s Parad se; and accept ng l terally the meta-
phor cal language of the Old and New Testament. Yet
t s thus that they are taught n Sunday school and
pulp t; and fables wh ch the anc ent world would have
laughed to scorn, or branded as most mp ous, are
pos t vely bel eved by m ll ons of our Paul tes, and are
hypocr t cally supported by scholars and ph losophers,
who n the r souls desp se them for the r athe st c
tendency. But the fate of Socrates has made most men
t m d, and the t m d ty of the w se has made the world
a slave.
35. The anc ents held that the convers on of a man
from v ce to v rtue, from gnorance to knowledge, from
an adorat on of the earth to the worsh p of heaven, was
the work of t me, and the result of labour; that a long
self-pur f catory process was to be gone through, and that
to th s end t was absolutely essent al that man should
know. The moderns, n great mult tudes, hold that th s
s wholly absurd; that convers on s the m raculous work
of the Holy Ghost effected n one moment; that t s
the result of grace, though no man knows what grace
means, nor has t ever been ntell g bly def ned; and
that on the whole t s far better to be gnorant than to
possess knowledge; for that the gnorant are pecul arly
Vers on 20180127
Page 138

the favoured of God, who pr mar ly regards “babes and could as
suckl ngs,” wh le He generally leaves the w se and v rtuous
learned to sh ft for themselves, as best they may. To would b
knowledge, f t be restr cted wholly to the r own g ven s
pecul ar tenets, w th the most resolute determ nat on prehend
to abjure and persecute the tenets of all other sects, the be all cl
pr ests do not offer any espec al object on; but as a but why
general rule they laud the extremely gnorant, and say ask. Ou
that t was for those the r Redeemer came, to them a day w
espec ally he preached, and w th them almost all h s solut on,
soc al hours were passed. “The deepest mpress ons of the land
ev l custom and the darkest sta ns of corrupted nature on the u
are suddenly w ped out and effaced,” says Warburton n many go
h s Doctr ne of Grace (p. 72), llustrat ng that wondrous the prof
agent; and th s ndeed const tutes an art cle n the creed bel evers
of many m ll ons, who aver, moreover, that the wholly favour te
ll terate are most generally the objects of th s d v ne 36. T
transformat on. But have they ever asked themselves to chang
th s quest on, If so thorough an alterat on can be and mp
wrought n a man by the mmed ate operat on of the or go t
Sp r t of God, and the worst may n an nstant have be ng n
the r hab ts of v ce changed to hab ts of v rtue and d st nct v
goodness, why does a Be ng of nf n te merc es and was mp
unbounded power ever make use of severe methods w th d cted a
H s ch ldren? Why d d He work a m racle to destroy a strong th
world and to sweep away the nnocent babe w th the seem to
gu lty offender, the blush ng v rg n and the hoary robber, th ngs ar
as n the case of the r fabulous Flood, when another t me, spa
m racle equally easy to H m, and, as t ought to seem, h mself
far more consonant w th h s d v ne paternal character, many of
m ght have made them all good and happy n a moment? 32); tha
Would any earthly parent drown h s ch ldren, when he cent be
Vers on 20180127
Page 139
ENOCH. 105
could as eas ly preserve the r l ves, and make them

v rtuous and happy? (20). A ph losoph cal reply to th s
would be d ff cult; but the sat sfactory response always
g ven s somewhat as follows: We are unable to com-
prehend the purposes of God; n another l fe they w ll
be all cleared up; all we now know s that He d d t;
but why He d d none can tell, and nobody s ent tled to
ask. Our duty s to bel eve and tremble, &c., &c. That
a day w ll come when even ch ldren w ll mock th s
solut on, though urged upon them by all the b shops n
the land, I am qu te pos t ve; but at present t mposes
on the understand ng of many w se, many shrewd, and
many good men; and s of course a v tal doctr ne w th
the profoundly gnorant who const tute the bulk of
bel evers, and who gladly hear that they are the
favour tes of heaven.
36. The anc ents held that t was mposs ble for God
to change, for mutab l ty s an attr bute of the err ng
and mperfect; that t was mposs ble for God to rest
or go to sleep, but that H s creat ve powers were
be ng ncessantly developed, act on be ng the great
d st nct ve badge of H s Omn potent Nature, and that t
was mposs ble for H m to do anyth ng wh ch contra-
d cted any of H s own enactments: no matter how
strong the apparent necess ty for h s so do ng should
seem to be. The moderns hold that w th God all
th ngs are poss ble; that He has the most ent re def ance of
t me, space, law, and c rcumstance; that He could change
h mself nto a monkey, a rat, or a dev l, f He l ked;
many of them hold that He s the latter already (See ante,
32); that He could destroy a whole world of nno-
cent be ngs f t pleased H m; that He could tell l es,
F3
Vers on 20180127
Page 140
comm t robbery, swear falsehood, and so on, f t su ted only at

H s not ons at any part cular per od, and they c te the d ssolved
Old Testament n proof of these op n ons. It requ res “fa th, be
no argument w th any one who s sane to conv nce h m them fro
that these th ngs are absolute mposs b l t es w th God l ght of r
—that He could not under any cont ngency do or effect nd sputa
them any more than that He could ann h late h mself; propagat
and that to suppose He could must necessar ly lead to prove to
the most fearful mp et es—as ndeed all false not ons of pounded
the Supreme nev tably do. God can do noth ng what- as unque
ever that s ncons stent w th beauty, pur ty, just ce, or were as
truth. Does th s detract from H s all-power? By no many m
means. It merely s gn f es that H s transcendent per- God can
fect ons, are so vast, so measureless, so exqu s tely l e, equ
splend d, that even to suppose that He could ever depart other ma
from them n the least part cular, s to derogate from how ma
H s majesty. The anc ents learned the r knowledge of stone a m
these th ngs from the pr meval theology; but we from the that t s
most gnorant of teachers. Can t exc te wonder that th ngs.
we are so many thousand of years beh nd them n that per sh, u
true sc ence of rel g on wh ch does ndeed exalt to though b
heaven? unless t
37. How often have I heard t used n argument, when nqu re,
any of the awful representat ons of the D v ne Nature, themselv
wh ch are conta ned n the corrupted Old Testament are ages of a
po nted out, and t has been urged that they are repug- 38. T
nant to every true not on of the All-pure; how often, God, t
I say, have I heard the b bl cal ma nta n, no doubt per od t
w th perfect s ncer ty, that t was ent rely r ght, for to the p
“cannot God do anyth ng he pleases, and why should man fest
man arra gn t?” How often have I seen sens ble celest al
th nkers mposed on by th s jargon, wh ch, f they had cher shed
Vers on 20180127
Page 141
ENOCH. 107
only at all cons dered t, must have nstantaneously

d ssolved away nto ru n, but wh ch the fatal po son of
“fa th, bel ef, or everlast ng damnat on,” &c., nfused nto
them from youth proh b ted them from exam n ng by the
l ght of reason, and constra ned them even to accept as an
nd sputable ax om. And thus error s preserved and
propagated, and soph sms that when really nspected
prove to be more unsubstant al than a r, are gravely pro-
pounded from desk and pulp t, from porch and platform,
as unquest onable truths of ph losophy, wh ch to doubt
were as he nous as to deny the ex stence of God. How
many m ll ons are there n Europe who gravely hold that
God can do whatever he l kes; that he can repent, gr eve,
l e, equ vocate; eat and dr nk, generate men l ke any
other man, adv se robbery, suggest rape, murder, &c., &c.;
how many thousands are there who would r se up and
stone a man n the streets f he attempted to teach them
that t s mposs ble for God to do all, or any one, of these
th ngs. But these destruct ve falsehoods must n t me
per sh, unless th s earth s fated always to be a hell;
though before they do so, men must really be taught that,
unless they awaken from the r present lethargy, and
nqu re, and th nk, and learn, they are prepar ng for
themselves a her tage of death and m sery throughout
ages of ages.
38. The anc ents held that, when a sp r t lapsed from
God, t wandered for a thousand years, dur ng wh ch
per od t permeated many spheres, l v ng n each accord ng
to the phys cal development n wh ch t made tself
man fest. For nstance, f a sp r t n one of the sub-
celest al spheres ncl ned tself to an ev l thought, and
cher shed deas of concup scense or sensual sm, t became
Vers on 20180127
Page 142
a man, we w ll say, for seventy or e ghty years. If and who

dur ng ts l fe as man t pur f ed tself from ts corporeal ty, made n
and subl mely asp red to someth ng h gher and nobler, t gulfs, w
atta ned a h gher stage of ex stence, n wh ch t l ved for vengeful
two, or perhaps three, hundred years; and, f t st ll amendm
progressed upward from that, t became a da mon, whose example
l fe m ght reach to s x hundred years or more, unt l the fond s
thousand years were exhausted, when t reascended to the th s f er
sphere from wh ch t fell, and from thence anew recom- dev ls to
menced ts upr s ng course to h gher and h gher. But f, no presc
wh le t was man, t degenerated st ll lower than the when te
nature of man,* and became a sw nel ke drunkard or res stanc
glutton, or a wolf sh assass n, rejo c ng n blood, or of a ment the
cruel, cold, and venomous nature, l ke a preacher or a most usu
serpent, t descended nto a phys cal conformat on su t- power;
able to ts mental and moral qual t es, from wh ch t s almos
sank st ll lower and lower, or gradually rose h gher contr v n
and h gher unt l the thousand years were exhausted, Alm ght
when t was brought to judgment for the past. If t Maker a
was then found to be rremed ably ev l, t was cast out m ss on,
nto Darkness; the small v v c spark wh ch t conta ned, stra ned
mpercept bly fad ng away nto the merest gleam, unt l dev ces.
t at length exhausted tself and was d ssolved for ever: hold t;
los ng by that d ssolut on ts her tage of an mmortal hap- but som
p ness w th God n heaven. and ther
39. Th s, t w ll be seen, was a creed of the most heart an
harmon ous beauty. It d ffered much from the modern or nven
not on that God thrusts the w cked, and very often to fr ght
the nnocent also, whom He has predest nated to s n, ranty n
poss ble
* These truths, and others that I have only glanced at, w ll be any agen
found n Enoch.
f even a
Vers on 20180127
Page 143
ENOCH. 109
and who are undoubtedly a port on of h mself, and

made n h s own mage, nto burn ng lakes and p tchy
gulfs, where they are everlast ngly tormented by re-
vengeful and sp teful dev ls, w th no v ew to the r
amendment, w th no pretence to the r operat ng as an
example, w th no poss b l ty of the r escape. And so
fond s God the r Father of subject ng h s ch ldren to
th s f ery tartarus, that He employs the ch ef of the
dev ls to tempt them nto s nfulness (He h mself hav ng
no presc ence or foreknowledge as to how they w ll act
when tempted) so that He may reward them for the r
res stance—wh ch s generally unaccompl shed—or tor-
ment them for the r subm ss on, wh ch unhapp ly s the r
most usual fate. And th s ch ef dev l possesses enormous
power; s omn present; s the Pr nce of A r or Space;
s almost next to God n sovere gn dom n on, and n
contr v ng ntellect, and wages everlast ng war w th the
Alm ghty and h s pure Sp r ts; nor can the Omn potent
Maker and Master of the Un verse reduce h m to sub-
m ss on, or repress h s w ckedness, but s s mply con-
stra ned as well as he can to counteract h s horr ble
dev ces. Great scholars argue for th s; great churchmen
hold t; the masses are taught that t s d v ne truth,
but somehow or other man’s nst nct rebels aga nst t,
and there rests at the bottom of almost every human
heart an nnate not on that t s all a l e, mag ned
or nvented n the days of Jew sh or monk sh barbar sm
to fr ghten the gnorant; but wholly w thout any war-
ranty n fact. They who th nk declare that t s not
poss ble for power and ev l to be comb ned together by
any agency of God; that all s n s weakness; and that
f even an archangel rebelled aga nst God, t would not
Vers on 20180127
Page 144
be poss ble for h m when thrust out from heaven to be God reve
an archangel any longer; but that he must ass m late would t
h mself to the spheres n wh ch he l ves, and that as every that Go
new cr me would s nk h m lower and lower n the scale H ndus
of be ng, he must gradually d e out, as a lamp does when care. Th
the o l that fed t s exhausted, or the w ck that caught knowled
the flame s burned nto ashes. And th s they hold to those wh
be the true end and pun shment of all who n the r l ves furn shes
deny a heaven. s on to
40. These are truths most essent al to be promulgated; lowest, p
these are facts that are absolutely necessary to be known, by Chr s
that the soul may be rescued from the pollut ng gnorance God, s
n wh ch t has been plunged and kept by the self- Sage nt
nterested teachers of the people. Even the learned log cal k
Schlegel, who had been brought up a b bl cal, and who deas of
to the last was a most b gotted supporter of what s called years b
orthodoxy, avows h s surpr se, when on an exam nat on splend d
of the Or ental theology, he found how grossly and reached,
w ckedly he had been dece ved n youth. Our aston sh- than tho
ment, he says, s perhaps st ll more exc ted by d scover ng enlarges
that a bel ef n the mmortal ty of the soul s bound up understa
w th the dea of D v n ty, n th s most anc ent system of bas s de
superst t on, than at the noble pur ty and s mpl c ty of that appe
the r concept on of God. Immortal ty was not w th them l ght and
a mere probab l ty, deduced gradually, the result of long 41. W
study and reflect on; not some vague mag n ng of an and sh n
undef ned and shadowy world; but a conv ct on so certa n ar ses, h
and dec ded that the dea of a future l fe became the st ll n
rul ng mot ve and mpulse of all nat ons n th s; the hopeless
grand a m and object of all laws and arrangements, future, o
carr ed out even n the most tr fl ng deta ls. Yet why Be ng, t
th s erud te German should have been aston shed that remote a
Vers on 20180127
Page 145
ENOCH. 111
God revealed h mself to Ind a, he does not say, nor ndeed

would t be easy for h m to expla n, unless he supposed
that God, l ke some capr c ous stepfather, sent the
H ndus upon the world as outcasts unworthy of H s
care. The fact, however, of the r dea of God, and the r
knowledge of celest al laws, be ng so far greater than
those wh ch form the bas s of mere European creeds,
furn shes a reason why all endeavours at the r conver-
s on to western v ews have fa led, except among the
lowest, poorest, and most degraded outcasts. An attempt
by Chr st ans to enl ghten Or entals on the subject of
God, s about as w se as f an d ot sought to n t ate a
Sage nto the wonders of ph losophy. In all true theo-
log cal knowledge, n all profound, august, or ennobl ng
deas of the D v ne Pol ty, the West s hundreds of
years beh nd the East; nor can t ever atta n the
splend d he ghts of speculat on to wh ch these men have
reached, unt l t seeks ts nsp rat on at other sources
than those from wh ch t has so long drawn t, and
enlarges ts v ews of God’s prov dence; unt l t can
understand the broad, beaut ful, and comprehens ve
bas s developed n the D v ne Books of God; a bas s
that appears as un versal n ts nature as the very laws of
l ght and a r themselves.
41. W th all th s blaze of knowledge before us, clear
and sh n ng as the l ght of the Or ent, the quest on
ar ses, how comes t to pass that the whole West s
st ll n darkness? and why are Europeans now more
hopelessly gnorant of the r past, the r present, or the r
future, or of the subl me and pure nature of the Supreme
Be ng, than our forefathers are shown to have been n
remote ages, when orthodox h stor ans tell us that all
Vers on 20180127
Page 146
was superst t on; when ph losophers hold that we were arr ve w

monkeys or savages; and pr ests pretend that there was know tha
noth ng but mp ety? The answer seems to me to be 42. T
th s, that the Church, whether of Rome, or of Luther, Hold ng
wh ch now sways the consc ences of men, wages an ll terate
ncessant war upon the acqu s t on of true knowledge, c tated h
and perpetually nterferes to dwarf the ntellect and to v ews; w
destroy the growth of educat on. That the Popes for the wr ter, a
f rst f fteen hundred years of Chr stendom, and from gnorant
thence also unt l th s moment d d, and have done, all wh ch t
they could, to keep the world n a state of barbar sm, s fool ng;
now a tru sm so un versally acknowledged, and so loudly was so
procla med by Protestant wr ters, that no man would dogmas,
condescend to argue t; for to do so would mply that the ntellect,
matter m ght be d sputed, or that our senses had sects, d s
dece ved us as to patent facts. That great scholars every on
arose n those dark ages proves noth ng; for those men clung w
were not the ch ldren of the papacy, but were the degrad n
d sc ples and m ss onar es of knowledge, and they were the Supr
as ent rely ndependent of that od ous superst t on, as f the unch
t had no ex stence. The Papal church, supreme n would sh
Europe, was based on gnorance, and could only be among th
ma nta ned wh le gnorance cont nued. The whole sk nned
efforts of the clergy, therefore, had been and are d rected the D v
to th s one end, to keep the world n the r lead ng str ngs, parson,
by crush ng out the m nd of the world. That they d d st ll mor
so, and succeeded, h story proves; that they st ll labour now enra
n that awful and unholy call ng s clear to all who take rag ng d
the trouble to nvest gate; and that to th s one end the very be
sold ers of that fearful fabr c must necessar ly adhere or make th
be destroyed, s the nev table conclus on to wh ch those oaths, an
nst gato
Vers on 20180127
Page 147
ENOCH. 113
arr ve who have found her to be Falsehood, and who

know that Knowledge s her deadly foe.
42. The Lutheran churches pursue the same course.
Hold ng to a creed dev sed by a narrow-m nded and
ll terate monk, whose early tra n ng had for ever ncapa-
c tated h m from broad, comprehens ve, or enl ghtened
v ews; who, though a pass onate th nker and a bold
wr ter, and a man of dar ng courage, was absolutely
gnorant of everyth ng, but mere monast c theology, than
wh ch t would be d ff cult to d scover more exqu s te
fool ng; and who n h s later years of beer and b gotry,
was so mmersed n vulgar squabbles about man acal
dogmas, that he had no t me, even f he possessed the
ntellect, to enlarge h s stock of deas, (21) the Protestant
sects, d ss pated nto a thousand desp cable convent cles,
every one of wh ch calls tself “Chr st’s people,” have
clung w th desperate tenac ty to the smallest and most
degrad ng not ons of the power, majesty, and w sdom of
the Supreme Be ng; of the un versal ty of H s Laws, and
the unchang ng grandeur of H s attr butes—not ons that
would shock a Pagan, but wh ch rece ve a ready approval
among the s mple savages of the South Seas, or the dark-
sk nned lowly races of Afr ca. W th these commun t es
the D v ne Fabr cator of the Un verse, s a wh te-t ed
parson, w th the wretched chang ng pass ons, and the
st ll more wretched wants and necess t es, of a parson;
now enraged, now capr c ous, now dece tful, now encou-
rag ng dece t; breath ng pest lence and death upon the
very be ngs whose hearts he has hardened so as to
make them mer t these calam t es; swear ng many
oaths, and mmed ately after, v olat ng those oaths; the
nst gator to murder, the patron of ncest, the pardoner
Vers on 20180127
Page 148
of adultery, the seducer of a young v rg n who was the those wh

aff anced w fe of another, so that true Chr st an ty and that
between Peter and Paul s l ke Jesus cruc f ed between the ever
two th eves. But why pursue the dreadful theme? or heard le
why comm t to pr nt the fearful thoughts that naturally was of
ar se n the m nd, as the Athe st God of Petro-Paul te th rty-n n
Europe looms before us, covered w th the blood of number
m ll ons, whom a bel ef n h s dark mystery has borne were the
nto m ghty ru n? (22) hood wh
43. But th s most horr d rrel g on can ex st, only wh le deta led
men cont nue as they now are, as ll terate as p gs.* worsh p
It s not poss ble for an educated m nd that has thought Tracts ar
upon the subject to bel eve such madness. The vast educated
major ty of men bel eve and th nk not; f they rea- w th a b
soned at all, and reasoned w th knowledge, the whole and a tea
system were undone. Respect ng such creeds as these, va n and
one may c te what Terence says of love: Quæ res n se Rome, a
neque cons l um, neque modum habet ullum; eam cons l o l ght; th
regere non potes: these are th ngs that have n them lowers a
ne ther common sense, nor even moderat on: you cannot are them
br ng common sense to bear upon them. Accord ngly the Death, a
l fe-long labour of the sects, the scope and tendency of same w
the r schools and nst tutes, the ent re current of the r the enem
theolog cal l terature, has been stead ly d rected to one she destr
end, and that end s to depr ve men of the r ord nary they put
sense, and to prevent them from acqu r ng real knowledge. wh ch th
How often have I heard from pulp ts, and read n books, deas of
the pr estly max m that the poor and gnorant are h s true
* L ke the beasts that per sh, s the language of one of the It were
psalm sts. But beasts do not per sh. Ps. xl x. 20. Never s nce to unve l
Chr st an ty degenerated nto Petro-Paul sm, have we seen, Glory
and gro
to God on h gh; Peace on earth; Good-w ll towards men. Luke
. 14. beaut ful
Vers on 20180127
Page 149
ENOCH. 115
those who are most l kely to nher t the k ngdom of God;

and that learn ng leads more frequently to ev l than to
the everlast ng welfare of souls! How often have I
heard letters denounced and l terature der ded, unless t
was of a certa n class wr tten n accordance w th the
th rty-n ne art cles, the Athanas an Creed, or the last
number of some evangel cal magaz ne whose comp lers
were the most degraded of fanat cs; or the last false-
hood wh ch had been wafted from Afr ca, and wh ch
deta led the convers on of some unhappy black from the
worsh p of h s fet sh to the adorat on of a dev l. (23)
Tracts are the food on wh ch the sects flour sh; and what
educated man that ever read a tract d d not ar se from t
w th a blush for the w ckedness of those who composed,
and a tear for the folly of those who were m sled by, ts
va n and s cken ng teach ngs? These people abuse
Rome, and are marvellously eloquent on her hatred of the
l ght; they affect to sympath se w th her unhappy fol-
lowers as f they alone were the serfs of Satan; but they
are themselves walk ng n the Shadow of the Valley of
Death, and they do all they can to seduce others nto the
same w lderness. They cry everlast ngly that Popery s
the enemy of knowledge, and that by w thhold ng truth
she destroys souls; but there s not a s ngle volume wh ch
they put forth, or a s ngle sermon that they preach, n
wh ch they do not labour w th all the r zeal to d ffuse
deas of the D v ne Father, wh ch are as oppos te to
h s true nature as L ght d ffers from the darkness of hell.
It were easy to go nto deta ls; but of what use were t
to unve l heaven to those who shut the r eyes to the sun,
and grop ng n deep gloom, frant cally cry out, how
beaut ful are the beams we see! Yet th s s the cond t on
Vers on 20180127
Page 150
of most; and those who w ll not he m sled by pr ests go

headlong nto the abyss of nf del ty, because they can
behold no other alternat ve. Let us pray upon our bended
knees, and w th hearts s ncere as are the hearts of angels,
that the day may not be far d stant when an end shall
NOT
be put to th s most ev l state of th ngs; when the prac-
t cal athe sm that preva ls, and wh ch has reduced man
from h s grand cond t on of a th nk ng creature to the Note
mean and grovell ng employment of a mere money getter, soul, an

thou d
gr nd ng and ground, enslav ng and enslaved, may be Father
unknown; and the od ous sects that have fattened on h s had w
the son
gnorance may be swept l ke demons nto chaos, as the
from th
Church of God ar ses, a V rg n of the Heaven, sh n ng world
out of Heaven, ready to go forth and walk the earth w th heaven,

establ s
peace, w th knowledge, and w th p ety, n her sweep ng more c
starbr ght tra n. (24) myster
on h s
have a
sp r t,
somato
and an
b rth. P
Note
39), for
wh ch t
what h
n conf
Jew sh
of the
Man.
In sect
e dolon
made
to th s
Δει σε
It s f t
appeara
See als
Vers on 20180127
Page 151
NOTES TO BOOK II.
Note 1. (page 37).—Th s doctr ne of the pre-ex stence of the

soul, and of all human be ngs, s also alluded to n the words, “for
thou d dst love me before the foundat on of the world,” and n “O
Father glor fy thou, me w th th ne own self, w th the glory wh ch I
had w th thee before the world was.”—“What, and f ye shall see
the son of man ascend up where he was before?”—“I came forth
from the Father, and am come nto the world; aga n I leave the
world and go to the Father.”—“No man hath ascended up to
heaven, but he that came down from heaven”—the whole of wh ch
establ sh the eastern creed of emanat on and pre-ex stence far
more clearly than any that are c ted n support of the so-called
myster es of Chr st an ty. Jesus, l ke Pythagoras, always ns sted
on h s pre-ex stence. So also d d the Welsh Dru d Tal es n. I
have already shown that Metempsychos s s the ensoul ng of the
sp r t, so that t may be developed n a mater al sphere; Meta-
somatos s s m grat on from body to body, as from man to man,
and an mal to an mal, and Pal ngenes a s regenerat on: a new
b rth. Part I, 10, 13.
Note 2 (page 39).—Ye search the Scr ptures, says Jesus (John v.
39), for n them ye th nk ye have everlast ng l fe, and these are they
wh ch test fy of me. Test f cat on can be made only n the case of
what has passed. It s never used n the way of prophecy. And
n conform ty w th ts true mport, you w ll f nd from one end of the
Jew sh wr t ngs to the other, the concurrent tenor to be that
of the sacred Messenger’s former appearance upon the earth as
Man. In my A there s a s ngular conf rmat on of th s.
In sect on 30, we read that the e dolon of Jesus went to the
e dolon of Amos s, and took a Book out of h s hand and ate t, or
made t part of h mself, whereupon the Seventh Messenger sa d
to th s D v ne Phantom, who was, n fact, h s own re-appearance,
Δει σε παλιν προφητευσαι επι λαοις καὶ εθνεσι. κ. τ. λ.
It s f t that thou shouldst prophecy a second t me (or n a second
appearance) to peoples and nat ons. B G , Part I, 548.
See also Part III, 573. And to add more to the myst c wonder
Vers on 20180127
Page 152
of th s prophet c speech, t s d rectly conveyed that Jesus was to s gns a

preach not only λαοις, to the peoples, that s the Hebrews, but prom se
also εθνεσι, to the nat ons, or the gent les, wh ch was the great who m
character st c of th s large-m nded Jew, who burst the ron tram- show u
mels of Mosa c sm, as then understood, and became l ke a true Paul, w
Mess ah, an Un versal Preacher. m ss on
Note 3 (page 39).—In the Da ly News, Oct. 20, 1871, we read K ng A
as follows:—Sad effects of Darw n sm.—At Carl sle yesterday a not to
respectable-look ng young man del berately cl mbed on to the of t w
parapet of the br dge and jumped nto the R ven Eden. Several persuad
people w tnessed the occurrence, but no help could be rendered of Elora
and the man was drowned. Soon afterwards an old man arr ved Note
at the pol ce-off ce w th a small parcel for the ch ef constable. It of one’
was found to conta n a memorandum, and had been sent by the comm t
su c de, who gave as h s reason for self-destruct on that the Darw n countr e
theory hav ng proved men to be descended from monkeys he d d not the per
des re to l ve any longer. He left a sovere gn for the man who spons b
found h s body, and 5s. for the messenger. He gave the name of engagem
Howard, and stated h s res dence to be Card ff. And the volumes shudder
n wh ch such f lth s taught are purchased n thousands, by m tted b
thousands anx ous to prove themselves of monkey breed and l fe n b
or g n. Note
Note 4 (page 40).—There was shown me on the sea shore, says Platon s
Poncet, w th n two musket shots of the c ty, a sepulchre wh ch v rtue a
my gu des declared to be that of Eve!!—Journey to Abyss n a. s r ght
Who does not feel half ncl ned to weep, when he reads n N m- tal ty o
rod: “If Cush were, as I suppose, 500 years of age at the s ege hope o
of Babel, and begot a son at 30, h s eldest son, f l v ng, would t ts o
then have been 470, or very nearly four centur es older than the cap. 31
youngest!!”— . 255. Note
Note 5 (page 42).—The followers of Mohammed, however, put s ngle
some rather puzzl ng quest ons to our Petro-Paul tes. “Why,” who, e
sa d Murrane S ng (a H ndoo who was present, and could read carry w
Engl sh), “do you not convert the Jews, who l ve among you, b rds?
know your v rtues, and the excellence of your fa th, and whose human
forefathers knew of the prophec es, and saw the wonders men- many v
t oned n your Vedas!” I repl ed they were a stubborn race, and around
the denunc at ons aga nst the r race had been fulf lled; and I phosed
nstanced the occas ons and t mes. “That s the more n favour and he
of my argument,” repl ed Murrane; “for f, under the suffer ngs meets.
they have endured, and the accompl shment of the curses threat- Those
ened them, they st ll rema n obst nate and s nful; how are we to Earth;
be conv nced, much less converted, who know noth ng of these heavenl
Vers on 20180127
Page 153
NOTES TO BOOK II. 119
s gns and wonders of wh ch yon speak, and have ne ther had

prom ses or threats held out to us, except by mortals l ke ourselves
who may or may not ntend well? at least, they have noth ng to
show us to the contrary but w ndy words.” He then referred to
Paul, who, he observed, undoubtedly was a prophet, and whose
m ss on, though t appeared very probable, had made no effect on
K ng Agr ppa, who was as c v l sed as the H ndoos; yet he was
not to be persuaded, even though one of the pr nc pal propagators
of t was present before h m; “then how,” he added, “am I to be
persuaded by those who are ne ther sa nts nor prophets.”— Wonders
of Elora, 433.
Note 6 (page 43).—The n qu ty, says Rammohun Roy, p. 207,
of one’s be ng sentenced to death as an atonement for the fault
comm tted by another, s so palpable that, although n many
countr es, the human race th nk themselves just f ed n deta n ng
the persons of those men who, voluntar ly mak ng themselves re-
spons ble for the debt or the persons of others, fa l to fulf l the r
engagements: nevertheless, every just man among them would
shudder at the dea of one’s be ng put to death for a cr me com-
m tted by another, even f the nnocent man should w ll ngly offer h s
l fe n behalf of that other.
Note 7 (page 43).—The w se and magnan mous Pythagoreans,
Platon sts, Per patet cs, and Sto cs, among the anc ents, looked to
v rtue as ts own reward, and performed what s r ght, because t
s r ght to do so. And though they f rmly bel eved n the mmor-
tal ty of the soul, the r conduct was not at all nfluenced by the
hope of future reward. Th s great truth, that v rtue br ngs w th
t ts own recompense s at present obsolete. L fe of Pythagoras,
cap. 31.
Note 8 (page 45).—I should l ke to know whether there s a
s ngle reader of these pages who s not acqua nted w th persons
who, even n th s l fe, have transformed themselves nto, and
carry w th them, all the attr butes of beasts, and f shes, and
b rds? How many wolves, and foxes, and bears, and rats, n
human form has he not seen? how many p kes and sharks? how
many vultures, and magp es, and parrots? Does he see no proof,
around h m of the old bel ef that certa n persons were metamor-
phosed at t mes nto Wehr-wolves? A man has but to use h s eyes
and he w ll see transm grat on before h m n half the people he
meets. Eur p des, n a fragment of the Crys ppus, thus says:—
Those th ngs wh ch spr ng from the Earth, go back aga n to the
Earth; those wh ch spr ng from an Ethereal stock return to the
heavenly vault: noth ng per shes that has once had an ex stence. The
Vers on 20180127
Page 154
mean ng of th s s; God s eternal and everlast ng; L fe unto the consequ

ages of ages, as n the A ; everyth ng has come from may be
H m, and therefore there s noth ng that can ever d e. Beaut ful earth s
w sdom, and subl me truth: worthy of the A from wh ch Dev l f
t came. h s cell
Note 9 (page 49).—The Shepherd of Hermas was probably the Law
aware of th s. In the N nth S m l tude he descr bes a celest al Note
V s on: About that Gate stood Twelve V rg ns, * * clothed carr ed
w th l nen garments * * they were so handsome and del cate, It has
and stood w th such f rmness and constancy, as f they would a few
carry the whole Heaven * * then I sa d: What, s r, are these of the
V rg ns? He sa d unto me: these are the Holy Sp r ts, for no apparen
man can enter nto the K ngdom of God, except these cloathe h m the sac
w th the r garment. These allus ons, wh ch began as early as the Jews se
A , and were cont nued thus by Enoch, may have been thou?
among the reasons why the order of Vestal V rg ns was nst - Chr st.
tuted. he sa th
Note 10 (page 51).—Boaden, n h s L fe of Mrs. S ddons, not ces Then s
a passage n Shakespeare parallel to one n C cero, n the specu- answer
lat on of Claud o as to what becomes of the sp r t after ts separa- am the
t on from the body: whether t may not be “Blown w th res stless of the L
v olence round about the pendant world.” Th s s from C cero were o
n the Dream of Sc p o: Corpor bus elaps c rcum terram psam Why ba
volutantur. C cero took the dea from the Greeks, and they from that pr
the East. No sp r t that ncl nes to the senses can leave the but the
terrene sphere to wh ch t s attached. Here t
Note 11 (page 51).—If we attend to the pre-ex stence of human appeara
souls, says Taylor, n h s notes to Pausan as, and cons der the dant w
cr mes wh ch they may have comm tted n former per ods of ex st- rel g on
ence on the earth, and at the same t me cons der that noth ng content
escapes the penetrat ng eye of Prov dence, and that all ts adm - prophet
n strat ons are consummately just, we may be sure that no man s Tseu, t
pun shed e ther w th death, or w th the loss of h s possess ons, or s, Part III,
n short, oppressed w th any calam ty unjustly. For though the Note
conduct of such a one n that per od of h s ex stence n wh ch he wr t ng
suffers may deserve a m lder dest ny, yet t may be safely con- the Pa
cluded that, n some past per od of h s ex stence, t has been such mortal
as to demand the pun shment wh ch he endures. It must, how- mater a
ever, be observed that th s doctr ne does not hold good w th angels
respect to truly worthy men, by wh ch I mean hero c souls; for stand ou
the calam t es wh ch befal others when they happen to these are Note
sent by D v n ty as pur f cat ons necessary to the perfect on of on the
the r v rtue. The number of these, however, s but small, and probabl
Vers on 20180127
Page 155
consequently the except ons to th s observat on are but few. Th s

may be taken as an answer to those people, who not know ng that
earth s a place of pun shment, or one of the hells, call God a
Dev l for hav ng sent them there. As well may the cr m nal n
h s cell call the Judge a Dev l for hav ng mposed the sentence of
the Law.
Note 12 (page 58).—When the Jews fled from Aoud, they
carr ed w th them th s tenet among others of the r nat ve land.
It has been to some extent cleared out of the r scr ptures: only
a few gl mpses of t rema n. Yet that t was the common bel ef
of the Pr ests and Lev tes n the days of the N nth Messenger, s
apparent from the quest ons wh ch were propounded to John by
the sacerdotal order: And th s s the record of John, when the
Jews sent Pr ests and Lev tes from Jerusalem to ask h m, Who art
thou? And he confessed, and den ed not; but confessed, I am not the
Chr st. And they asked h m, What then? Art thou El as? And
he sa th, I am not. Art thou that prophet? And he answered, No.
Then sa d they unto h m, Who art thou? that we may g ve an
answer to them that sent us. What sayest thou of thyself? He sa d, I
am the Vo ce of one cry ng n the w lderness, Make stra ght the way
of the Lord, as sa d the prophet Esa as. And they wh ch were sent
were of the Phar sees. And they asked h m, and sa d unto h m,
Why bapt zest thou then, f thou be not that Chr st, nor El as, ne ther
that prophet? John answered them, say ng, I bapt ze w th water:
but there standeth one among you, whom ye know not. John .
Here the transm grat on of El as, or Esa as, nto the bod ly
appearance of the Bapt st, s assumed as a matter fully accor-
dant w th poss b l ty, and n harmony also w th the popular
rel g on: nor does John at all set h s face aga nst the tenet, but
contents h mself by a s mple den al that he was e ther of those
prophets. El as, as we know, was the Rabb n cal name for Lao-
Tseu, the E ghth Messenger. See B G , Part II, 543;
Part III, 558.
Note 13 (page 61).—Th s doctr ne I f nd thus stated n the
wr t ngs of a most ntell gent th nker who had deeply stud ed
the Past: The souls or sp r ts of every human or organ sed
mortal body nhab t ng th s globe, and all the reg ons of the
mater al un verse, are prec sely the rema nder of the unpur f ed
angels who fell from the r obed ence n heaven, and that st ll
stand out n contempt of the r Creator.—Holwell H st. Events.
Note 14 (page 63).—Th s art cle of predest nat on s founded
on these verses of Paul to the Romans, v . 28-30, connected
probably w th Ephes ans, . 4-6, . 11. And we know that all
G
Vers on 20180127
Page 156
th ngs work together for good to them that love God, to them who are And n
the Called accord ng to h s purpose. For whom he d d foreknow and of
he also d d predest nate to be conformed to the mage of h s son, that Then J
he m ght be the f rst born among many brethren. Moreover, whom what th
he d d predest nate them he also called; and whom he called, them walk, th
also he just f ed: and whom he just f ed, them also he glor f ed. But Note t
these doctr nes, wh ch are used by Calv n sts to show an un versal Jesus h
system of predest nat on by God to the joys of heaven or the purport
flames of hell, are n real ty appl ed by Paul to the descend ng ante, p
Messengers of Heaven, whom he gnorantly bel eved to be chosen the re-
for that purpose by the Supreme; not know ng the true way pred cte
n wh ch they happen to be made man fest, and wh ch I have Note
expla ned n Part I, page 63. Thus m ll ons l ve n the most form:
w cked fa th, because a man 1800 years ago wrote upon a subject transpa
wh ch he d d not understand. Jesus, I have no doubt, revealed beaut fu
to h s more mmed ate fr ends, the true nature of th s Secret when t
of God; but Paul never saw Jesus, or, f he d d, he probably poreal),
would have stoned h m as he d d Stephen. Acts v . 1. s llum
Note 15 (page 75).—If I had t me thoroughly to exam ne the th ngs,
Metamorphoses of Ov d, I th nk that a great deal s con- Ind an
ta ned n them wh ch s connected w th the deepest Eleus - qual ty,
n an sm. Ov d and Jesus may have met n the same mazon c nature
lodge, and from the latter the poet may have learned somewhat. Sommo
Is not the re-appearance of th s Mess ah clearly po nted G,P
out n the prophet c chant, when Occ-Ur-Oe sang the secrets Talapo
of the Dest n es—Fatorum arcana canebat. Grow, ch ld, the and co
sovere gn restorer of health to the whole world: to thee shall to mea
mortal bod es often owe the r cont nuance n be ng: nay, your name fr
sk ll shall reach to the recall ng of souls from the emp re of the Note
dead. But when by once dar ng to g ve proof of th s thy been e
power, you have ra sed the jealousy of the gods, d sabled by they ar
your grands re’s bolts, you shall no more confer th s m ghty rate sta
benef t: but from a god be changed nto a l feless carcase, and they ha
aga n resum ng the f gure of a god shall tw ce renew your conta n
dest ny. M . 630. That a Messenger s meant s clear; the h s po
d v ne Healer s the son of Phœbus (the L ght of L fe, or God), embod
and s brought up by Ch -r-Aun. Compare w th th s sect on 29 t ments
and 30 of the A , and the words of Luke v . 18, wh ch sp r tua
seem to be almost a paraphrase of the l nes of Ov d. And John ntell g
call ng unto h m two of h s d sc ples, sent them to Jesus, say ng Art Note
thou he that should come? or look we for another? When the men l ke B
were come unto h m, they sa d, John Bapt st hath sent us unto thee; hope th
say ng, Art thou he that should come? or look we for another? del bera
Vers on 20180127
Page 157
And n the same hour he cured many of the r nf rm t es and plagues

and of ev l sp r ts: and unto many that were bl nd he gave s ght.
Then Jesus answer ng sa d unto them: Go your way, and tell John
what th ngs ye have seen and heard: how that the bl nd see, the lame
walk, the lepers are cleansed, the deaf hear, the dead are ra sed, &c.
Note that th s passage, wh ch relates what happened long after
Jesus had been n h s m n stry, flatly contrad cts John ., wh ch
purports to narrate what happened before he began t. See
ante, p. 117, that wonderful passage n the A where
the re-appearance of Amos s n the person of Jesus s d st nctly
pred cted.
Note 16 (page 81).—The soul s an ethereal veh cle of a spher cal
form: t s αυγοειδης, or luc form, throughout d aphonous or
transparent, and of a star-l ke nature. Hence Marcus Anton nus
beaut fully observes: The sphere of the soul s then luc form
when the soul s ne ther extended to anyth ng (external or cor-
poreal), nor nwardly concurs w th t, nor s depressed by t, but
s llum nated w th a l ght, by wh ch she sees the truth of all
th ngs, and the truth that s n herself. Book 2. Chaudama, the
Ind an Adam, taught that men have souls: the one of a subtle
qual ty, wh ch s the ntellectual pr nc ple: the other of a coarser
nature wh ch pres des over the senses. The S amese call h m
Sommona-Chadàm, the F rst Messenger of Heaven. See B
G , Part II, 483; Part III, 239, 242, 427, 430. He s sa d by the
Talapo ns, or S amese pr ests to have appeared as a black man
and come to S am. See Part III, 433. Sommona by some s sa d
to mean, devotee of the forests. The sect of Somaneans der ves ts
name from th s.
Note 17 (page 82).—Four d fferent op n ons, says G bbon, have
been enterta ned concern ng the or g n of human souls. 1. That
they are eternal and d v ne. 2. That they were created n a sepa-
rate state of ex stence before the r un on w th the body. 3. That
they have been propagated from the or g nal stock of Adam, who
conta ned n h mself the mental as well as the corporeal seed of
h s poster ty. 4. That each soul s occas onally created and
embod ed n the moment of concept on. The last of these sen-
t ments appears to have preva led among the moderns: and our
sp r tual h story s grown less subl me w thout becom ng more
ntell g ble. H st. c. xlv .
Note 18 (page 83).—It s sadden ng to f nd a learned scholar
l ke Bryant among the w tnesses of untruth, yet I would
hope that the follow ng passage was a sl p of the pen rather than
del berately false. I am sens ble, he says, that there are persons
G2
Vers on 20180127
Page 158
who ma nta n that the knowledge, both of God and h s attr - s true
butes, was well known to the anc ents. But when we come to pred cte
nqu re who those anc ents were, we f nd them to be only the f x on
people of Greece and ts colon es, who bore but a small propor- tells us
t on among the k ngdoms of the earth. And when we look nto s now
the t me, we f nd t to be a few years before the b rth of w th w
Socrates, wh ch s comparat vely late n the era of mank nd. cruc f x
On the Scr ptures, p. 6. A more utter fals f cat on of h story well to
than th s cannot be paralleled. The people of Greece and ts conta n
colon es really knew less of God and h s nature than almost any defence
other people: they were l kew se a comparat vely recent people: they at
yet M nos gave them d v ne laws and Orpheus sang the most to the
d v ne theology 1400 years before the æra of Jesus. There s able w
scarcely any excuse for Bryant’s statement. S r W ll am Jones just ce
has proved that one of the Vedas was wr tten 1580 years before whole
the Chr st an æra, and grander gl mpses of the Supreme are to on the
be seen no where than n these Hymns. Yet even these were but t, then
the vest ges of a st ll older and f ner theology. as nno
Note 19 (page 102).—It s the fash on when the absurd t es of before,
the Old Testament are po nted out, to say that the wr ters progen
knew they were absurd t es, and the Holy Sp r t who d ctated the go
them, certa nly d d, but that they accommodated themselves to that a
the gnorance of the t mes. Bol ngbroke deals well w th th s phet c
trash. It s sa d, he wr tes, that the sacred authors wr t agree- we sho
ably to the vulgar not ons of the ages and countr es n wh ch pred ct
they l ved, out of regard to the r gnorance and to the gross con- flood c
cept ons of the people, as f these authors had not wr t for all ages year w
and for all countr es, or as f truth and error were to be followed so that
l ke fash on where they preva led. Th s condescens on then s very ll very st
placed, and t would have become much better the great men we seven n
speak of, to have ra sed the r fellow creatures up than to have let forty n
themselves down. Bol ngbroke . 452. We have not even the grace as say
to defend the r fables, as the Pagans d d, but take them all to the cont nu
very letter. Speak ng of the statements respect ng the Gods n of the
Homer, Max mus Tyr us says, “For every one hear ng such st ll, le
th ngs as these concern ng Jup ter and Apollo, Thet s and Vulcan, of a d
w ll mmed ately cons der them as oracular assert ons, n wh ch have be
the apparent s d fferent from the latent mean ng.” to humb
Note 20 (page 105)—People l sten to these fals t es as they do to Note
the ages of the Patr archs, and the m ll ons spent by Solomon, be adm
and they adopt them w thout th nk ng; they perpetually resound t shou
from desk and pulp t, and the l steners are so gnorant that they Hebrew
know not what they hear; but take for granted that everyth ng aga nst
Vers on 20180127
Page 159
s true. Who has not heard over and over aga n that God
pred cted the d spers on of the Jews, because of the r cruc -
f x on of Jesus. The learned ed tor of Mex can Ant qu t es
tells us very d fferently. The d spers on of the Jews, he says,
s nowhere alluded to n the Old Testament as a judgment
w th wh ch God threatened to v s t that people on account of the
cruc f x on; those who may choose to ma nta n that t s, w ll do
well to po nt out the passage n Scr pture n wh ch the allus on s
conta ned. But f a nat on has a r ght to be heard n ts own
defence, wh ch the Jews certa nly have, the argument by wh ch
they attempt to prove that the r present d spers on s not ow ng
to the cause above referred to w ll be found to possess cons der-
able we ght w th every unprejud ced m nd, s nce argu ng from the
just ce of God, they contend that he would not have pun shed a
whole nat on for a cr me comm tted only by a few, and that even
on the suppos t on that the whole nat on were equally gu lty of
t, then the r poster ty e ghteen hundred years after must be
as nnocent of t as were the r forefathers e ghteen hundred years
before, possess ng even an advantage over them, n not be ng the
progen tors of so ev l a generat on, v . 501. In the same way
the godly are constantly told by the nterpreters of prophecy,
that a day n the Old Testament means a year. Now, f all pro-
phet c days are to be so construed, let us see nto what absurd t es
we should be led. In Gen. v . 3, God announces n the way of
pred ct on that the days of men shall be 120 years before the
flood comes upon them. The rule n quest on, .e. one day for a
year would make a resp te for the anted luv ans of 43,200 years,
so that the r d sregard to Noah’s threats of a flood would be no
very strange matter. So n Gen. v . 4, God declares that after
seven n ghts he w ll cause t to ra n upon the earth forty days and
forty n ghts, and d d any one ever dream of mak ng th s the same
as say ng that after seven years t shall beg n to ra n, and shall
cont nue to do so forty success ve years? Many other nstances
of the l ke nature m ght eas ly be added. But f any one doubts
st ll, let h m nterpret Dan. v. 32, n accordance w th the pr nc ple
of a day for a year. Accord ng to th s Nebuchadnezzar must
have been mad, and eaten grass for 2,520 years—d sc pl ne enough
to humble a k ng even as nsolent as he.
Note 21 (page 113).—Father S mon, a competent, though t may
be adm tted a prejud ced, author ty, thus descr bes Luther, who,
t should be prem sed, had scarcely any knowledge whatever of
Hebrew. “He thought that by read ng of moral ty, and bawl ng
aga nst those who were not of h s op n on, he m ght very much llus-
Vers on 20180127
Page 160

trate the Word of God; but one may eas ly see by h s own books, above a
that he was but a turbulent and pass onate man, who had only a not set
flashy w t and qu ck nvent on. There s noth ng great or learned number
n h s commentar es upon the B ble: everyth ng s low and because
mean; and as he had stud ed d v n ty, he has rather composed had sw
a rhapsody of theolog cal quest ons than a commentary upon the m ghty
scr pture text. To wh ch we may add that he wanted under- the han
stand ng, and that he usually followed h s senses rather than sents th
h s reason. For example, can anyth ng be more fool sh than od ous,
h s expos t on of the Serpent n Gen. . He aff rms that the selected
Serpent before h s pun shment was a handsome creature and went most h
upon two feet: he, moreover, assures us that before the Deluge there and bl
was no ra nbow: and that God created t for those very reasons deeds.
wh ch are set down n Gen. x. Th s shows how l ttle he had God.
stud ed the scr pture style, and how gnorant he was of the sym- verse o
bol cal sense thereof.” poor l
Note 22 (page 114).—In the Old Testament, as well as n the New, made h
God s represented as repent ng of h s works, as be ng moved w th freshed
anger, vexat on, gr ef, joy, love, and hate; as mov ng from place n lov n
to place, hav ng arms w th hands and f ngers; a head w th face, veyed
mouth, tongue, eyes, nose, ears, a heart, bowels, back, th ghs, Israel:
legs; as see ng, be ng seen, speak ng and hear ng, slumber ng, ch ldren
wak ng, &c. No one capable of sound reason ng can for a moment the ch l
mag ne that these, or any other descr pt ons of God, are ntended ch ldren
to convey l teral not ons of the unsearchable, ncomprehens ble word o
Be ng. Rammohun Roy, p. 130. son. A
Note 23 (page 115).—If the h story of the fall of Adam and Eve one, ev
be allegor cal (and who can doubt that t s?), the h story of the ne ther
atonement by the blood of Jesus, must also be allegor cal; for, f accord
there were no fall, then there was no need of an atonement. So calleth;
also Ca n and Abel are allegor cal; the mythos was nvented As t s
by pr ests to show that blood was more agreeable to God than the shall w
harmless sacr f ce of flowers, fru ts, and ncense. Hav ng esta- For he
bl shed th s, the next step was to prove that God, who del ghted and w l
not n the blood of bullocks (Is. . 11), or n the strength t s no
of the horse (Ps. cxlv . 10), was espec ally del ghted n that sh
the blood of h s only beloved son. The creed of the Hebrews s for th s
ndeed athe sm, rrel g on, and blasphemy, n the r worst and power
most debas ng forms. That God selected Jews to be h s chosen the ear
people, not for any v rtues they m ght have, but because t pleased and wh
h m to do so, s the theory la d down by the wr ter of Exodus v . doth he
6, 7, 8. For thou art an holy people unto the Lord thy God: the O man
Lord thy God hath chosen thee to be a spec al people unto h mself, formed
Vers on 20180127
Page 161
above all people that are upon the face of the earth. The Lord d d
not set h s love upon you nor choose you because you were more n
number than any people; for ye were the fewest of all people: But
because the Lord loved you, and because he would keep the oath wh ch he
had sworn unto your fathers, hath the Lord brought you out w th a
m ghty hand, and redeemed you out of the house of bondmen, from
the hand of Pharaoh K ng of Egypt. Th s, t w ll be seen, repre-
sents the Great Father, not only as a most capr c ous, but a most
od ous, tyrant; who, bl nd to the v rtues of all others on the earth,
selected as h s own pecul ar favour tes and spo led ch ldren the
most h deous horde of murderers, robbers, rav shers, sodom tes,
and blasphemers, that ever cursed the globe w th d abol cal
deeds. Th s s n conform ty w th the r usual debased deas of
God. H s weakness and mortal nature they nd cated n that
verse of Exodus, wh ch reduces the Supreme to the level w th the
poor l ttle Pagan penates of a corrupt age. In s x days the Lord
made heaven and earth, and on the seventh day he rested and was re-
freshed!! xxx . 17. The same od ous deas of God’s wh ms cal t es
n lov ng not whom he should but whom he thought f t, are con-
veyed n Romans x. For they are not all Israel, wh ch are of
Israel: Ne ther because they are the seed of Abraham, are they all
ch ldren: but n Isaac shall thy seed be called. That s, They wh ch are
the ch ldren of the flesh, these are not the ch ldren of God: but the
ch ldren of the prom se are counted for the seed. For th s s the
word of prom se, At th s t me w ll I come, and Sarah shall have a
son. And not only th s; but when Rebecca also had conce ved by
one, even by our father Isaac. (For the ch ldren be ng not yet born,
ne ther hav ng done any good or ev l, that the purpose of God
accord ng to elect on m ght stand, not of works, but of h m that
calleth;) It was sa d unto her, The elder shall serve the younger.
As t s wr tten, Jacob have I loved, but Esau have I hated. What
shall we say then? Is there unr ghteousness w th God? God forb d.
For he sa th to Moses, I w ll have mercy on whom I w ll have mercy,
and w ll have compass on on whom I w ll have compass on. So then
t s not of h m that w lleth, nor of h m that runneth, but of God
that sheweth mercy. For the scr pture sa th unto Pharaoh, Even
for th s same purpose have I ra sed thee up, that I m ght shew my
power n thee, and that my name m ght be declared throughout all
the earth. Therefore hath he mercy on whom he w ll have mercy,
and whom he w ll be hardeneth. Thou w lt say then unto me, Why
doth he yet f nd fault? For who hath res sted h s w ll? Nay but,
O man, who art thou that repl est aga nst God? Shall the th ng
formed say to h m that formed t, Why hast thou made me thus?
Vers on 20180127
Page 162
Hath not the potter power over the clay, of the same lump to make serv ce
one vessel unto honour, and, another unto d shonour? What f God, any suc
w ll ng to shew h s wrath, and to make h s power known, endured trary,
w th much long suffer ng the vessels of wrath f tted to destruct on: the ex
And that he m ght make known the r ches of h s glory on the vessels f God
of mercy, wh ch he had afore prepared unto glory, even us, whom from th
he hath called, not of the Jews only, but also of the Gent les? * * * to me
For whom he d d foreknow, he also d d predest nate to be conformed recogn
to the mage of h s Son, that he m ght be the f rstborn among many and de
brethren. Moreover whom he d d predest nate, them he also called: Hebrew
and whom he called, them he also just f ed: and whom he just f ed, mutab l
them he also glor f ed. What shall we then say to these th ngs? If you as
God be for us, who can be aga nst us? He that spared not h s own potter’s
Son, but del vered h m up for us all, how shall he not w th h m also nstant
freely g ve us all th ngs? Who shall lay anyth ng to the charge of dom, to
God’s elect? It s God that just f eth. So that between Jew and aga nst
Paul te, the ph losoph c Chr st an, f such there be, s left n a of the
very Slough of Despa r. Mr. Ha ls challenges me, says S r W. I shall
Drummond, to produce a sol tary proof that the Patr archs were bu ld a
polythe sts. I do not say that they were pract cal polythe sts: vo ce, t
but I say that I doubt whether Jacob had clear not ons of the them.
nature and un ty of the D v ne Be ng. Mr. Ha ls s a Hebrew Paul tes
scholar. I ask h m, whether the words of the vow (Gen. xxv . observe
20) do not run l terally as follow: If Eloh m w ll be w th me, and everyth
w ll keep me n th s way that I go, and w ll g ve me bread to eat and never a
ra ment to put on, so that I return to my father’s house n peace, then to do,
shall Jehovah be to me for Eloh m. Now these words n sense tor ally
amount to th s: If God w ll do certa n th ngs for my benef t, he pray
then Jehovah shall be my God. But what s the mean ng of th s, that he
f Jacob had understood that Jehovah was God and the sole God? an atte
Had he been sure of th s would he have ventured to make cond - w se th
t ons w th Jehovah? and s t not mpl ed n the vow that, f the so well
cond t ons be not granted, Jehovah should not he cons dered as Pa ne,
Jacob’s God? Mr. Ha ls does not deny that Jacob’s vow mpl ed moral
a barga n: but he says that such barga ns are common even cry ng
among us Chr st ans, and yet what should we th nk of h s theo- ma nta
logy, who ventured to say: If God w ll do th s and that for me, suffer
then Chr st shall he my God. Such language would surely offend quake,
us, or at least would g ve us reason to th nk the person us ng t a fam n
had not clear not ons of the D v ne Nature and Essence. Mr. perfect
Ha ls says that Jacob’s vow fa rly nterpreted amounts to th s: subjecte
That on h s return to h s country, wh ch God prom sed should the nat
take place, he would more unreservedly devote h mself to the and h s
Vers on 20180127
Page 163
serv ce of the Eloh m or God. I confess myself unable to el c t

any such mean ng from the words of the patr arch. On the con-
trary, t seems to me that Jacob sets out w th the adm ss on of
the ex stence of Eloh m or God, and that he then proceeds to say
f God do certa n th ngs for me, n such a manner as I may expect
from the words spoken unto me by Jehovah, who declared h mself
to me n a v s on to be the God of Abraham and Isaac, then I w ll
recogn ze Jehovah as God. Class. Journ. v . 166. Th s m serable
and degraded v ew of the r God s at the foundat on of the
Hebrew fa th. Thus we have Jerem ah coolly descr b ng the
mutab l ty of the Immutable. O house of Israel cannot I do w th
you as th s potter? sa th the Lord. Behold as the clay s n the
potter’s hand, so are ye n m ne hand, O house of Israel. At what
nstant I shall speak concern ng a nat on, and concern ng a k ng-
dom, to pluck up, and pull down, and to destroy t; If that nat on,
aga nst whom I have pronounced, turn from the r ev l, I w ll repent
of the ev l that I thought to do unto to them. And at what nstant
I shall speak concern ng a nat on, and concern ng a k ngdom, to
bu ld and to plant t; f t do ev l n my s ght, that t obey not my
vo ce, then I w ll repent of the good, wherew th I sa d I would benef t
them. Jer. xv . Nearly the same character st cs d st ngu sh our
Paul tes from most other bel evers. Man ventures, says a shrewd
observer, nto the boldest presumpt ons. He f nds fault w th
everyth ng; h s self shness s never sat sf ed; h s ngrat tude s
never at an end. He takes on h mself to d rect the Alm ghty what
to do, even n the government of the Un verse. He prays d cta-
tor ally. When t s sunsh ne he prays for ra n, and when t s ra n
he prays for sunsh ne. He follows the same dea n everyth ng
that he prays for; for what s the amount of all h s prayers, but
an attempt to make the Alm ghty change h s m nd, and act other-
w se than he does. It s as f he were to say, Thou knowest not
so well as I. One of B shop Watson’s soph sms, n h s Letter to
Pa ne, may here be noted. “You th nk t repugnant to God’s
moral just ce, he says, that he should doom to destruct on the
cry ng or sm l ng nfants of the Canaan tes. Why do you not
ma nta n t to be repugnant to h s moral just ce that he should
suffer cry ng or sm l ng nfants to be swallowed up by an earth-
quake, drowned by an nundat on, consumed by a f re, starved by
a fam ne, or destroyed by a pest lence? The word of God s n
perfect harmony w th h s works—cry ng or sm l ng nfants are
subjected to death n both. But s there no d fference between
the natural result of God’s laws, as they regulate the elements,
and h s express command to k ll and slay? The ev ls nfl cted on
G3
Vers on 20180127
Page 164
the Canaan tes resulted from an extraord nary nterpos t on of the taberna
D v ne author ty. Ev ls brought on mank nd by the operat on of g es an
the Laws of Nature cannot be sa d to be produced by any such every p
nterpos t on. If the l teral nterpretat on of the Book of n the
Joshua be followed, God appears to have spec ally nterfered to Paul, o
destroy the seven nat ons. In the Book of Nature, from the Revelat
perusal of wh ch one nfers the moral just ce of the De ty, no of the
example can be found of h s nterference w th the course of be d v
nature’s laws for the purpose of destroy ng h s creatures. If the t me, t
Cab r does so, and does so wrongly, he must answer for t, as for those t
any other cr me. ts cha
Note 24 (page 116).—As to the Petro-Paul te not on of God, t my com
s arr ved at thus. We take a passage from Paul and a passage wh ch
from Peter, and some passages from the Jew pr ests of the Old appl ed
Testament, and the Jew converts of the New, and hav ng thus truths, a
formed a p ece of patchwork, we cry out, Th s s God—there s Whe
no other. I transcr be here from the wr t ngs of a very learned Scr ptu
pr est of the Church of England, h s v ews of the Old Testament, the r n
wh le he was yet a free man. the Scr
tures.
.
Scr ptu
All that I have heretofore wr tten, he says, n favour of the Scr p-
of them
tures, must be understood n reference to the great pr nc ples of
nto the
truth and duty unfolded and nculcated n them, and not n refe-
the Sc
rence to every sentence, or every narrat ve, or every book wh ch com-
untruth
monly goes under the name of Scr pture. From my earl est days
charact
I have been accustomed, n read ng the Scr ptures, to pass l ghtly
days, w
over those port ons of them wh ch revealed no truth, wh ch sup-
and un
pl ed no proof or llustrat on of any great pr nc ple, wh ch
earl er
nculcated no duty, or wh ch conta ned no good example, and to
t ons o
f x my m nd on those port ons of Scr pture wh ch unfolded the
as mys
character of God and the ways of h s prov dence, wh ch recorded
events llustrat ve of God’s character and the pr nc ples of h s help fe
revolt n
government, wh ch nculcated the pr nc ples of human duty, and
thought
furn shed examples of obed ence to those pr nc ples. From the
tell g bl
f rst of my recollect on I have regarded the B ble as a Rel g ous
unrevea
or Moral Lesson Book; as a book to make men good; as a book
of the
that a med at mak ng people w se for the purpose of mak ng them
they w
good. And all that I have sa d of the B ble s to be understood
value,
or nterpreted on th s pr nc ple. My h gh commendat ons of the
ages.
Scr ptures are not to be understood of every th ng conta ned n
calculat
the book, but of ts great pr nc ples, of ts rel g ous and moral
far fro
teach ngs only. Those commendat ons are not to be understood
or unm
of all that s sa d about the law of Moses, the erect on of the
s goo
Vers on 20180127
Page 165
tabernacle, the Genealog es of the Anted luv ans, or the Genealo-

g es and Chronolog es of the Jews, or of the Song of Solomon, or of
every part cular passage n the Psalms, or of all the dark passages
n the Prophets, or of the d ff cult passages n the Ep stles of
Paul, or every port on of the Gospel attr buted to John, or of the
Revelat ons. True, I d d, t ll a few years ago, regard the whole
of the Scr ptures as the word of God: I cons dered the B ble to
be d v ne as a whole, and I spoke of t accord ngly. At the same
t me, those port ons of the B ble wh ch occup ed my m nd at
those t mes, those port ons on wh ch I formed my judgment of
ts character and worth, those port ons of Scr pture to wh ch all
my commendat ons d d n real ty refer, and the only port ons to
wh ch those commendat ons can w th truth or propr ety be
appl ed, are those port ons conta n ng revelat ons of great rel g ous
truths, and nculcat ons of great, unchang ng moral dut es.
When a man has been taught wrong not ons respect ng the
Scr ptures n early l fe, t s d ff cult for h m to free h mself from
the r nfluence. It s aston sh ng how one false not on respect ng
the Scr ptures w ll bl nd a man to the real character of the Scr p-
tures. It s aston sh ng how one false not on respect ng the
Scr ptures w ll nfluence a man’s words n speak ng and wr t ng
of them. In short, t s aston sh ng how one false not on nst lled
nto the m nd n nfancy, w ll cause a man to speak and wr te of
the Scr ptures for years together, n the most rrat onal and
untruthful way, even after he has become n most th ngs a rat onal
character. I never could read the Scr ptures, from my earl er
days, w thout see ng many th ngs n them wh ch looked strange
and unaccountable. I never could read the Scr ptures, from my
earl er days, w thout hav ng my feel ngs shocked by several por-
t ons of them. Some of those port ons I was accustomed to regard
as myster ous, and I passed them over accord ngly. St ll I could not
help feel ng that other passages were not exactly myster ous, but
revolt ng rather. Had I dared to th nk, and to speak my
thoughts, I should have sa d that they were not exactly un n-
tell g ble, but erroneous; that they were not exactly truths
unrevealed, but doubtful or fabulous trad t ons. My thoughts
of the Scr ptures at present are exceed ngly d fferent from what
they were n my early days. I st ll regard them as of nf n te
value, and would do my utmost to preserve them to future
ages. I regard them as of nf n te value, and th nk them
calculated to do an mmense amount of good: but I am
far from regard ng them as one whole p ece of unbroken
or unm ngled truth. I bel eve the r tendency, on the whole,
s good; but I am far from th nk ng that the tendency of
Vers on 20180127
Page 166
every part cular port on s good. There are, n my judgment, from a

numerous passages of Scr pture wh ch are calculated to do great error o
harm, and st ll more numerous port ons that can hardly by any bear w
poss b l ty do good. I bel eve that the general pr nc ples nculcated hasty
n the B ble are true; but I am far from bel ev ng that every par- I have,
t cular statement, or every part cular h story, s true. I bel eve my be
that the B ble conta ns hundreds and thousands of errors, both nfall b
w th respect to matters of fact, and matters of truth and duty. orthodo
I bel eve that the B ble conta ns errors of almost every descr p- underst
t on; h stor cal errors, geograph cal errors, chronolog cal errors, op n on
ph losoph cal errors, grammat cal errors, rhetor cal errors, log cal the op
errors, theolog cal errors, moral errors, prophet cal errors, poet cal moved
errors, zoolog cal errors, astronom cal errors, and geolog cal errors: taken n
errors n short, of every descr pt on. I quest on whether there s a take t
s ngle book, from the book of Genes s to the book of Revelat ons, farther,
wh ch does not conta n a number of errors, and errors of var ous move.
k nds. As I have sa d, I have not the sl ghtest object on to the led me
lead ng rel g ous and moral pr nc ples of the B ble. On the con- and mo
trary, I regard them w th the utmost respect and reverence. I I th
bel eve them to be, n truth, revelat ons from heaven. I bel eve ceeded
the course of l fe wh ch the lead ng precepts of the B ble ncul- appear
cate, s the way both to peace on earth, and to happ ness n tendenc
heaven. I bel eve that n proport on as the great lead ng pr nc ples observa
of rel g on and duty unfolded and nculcated n the B ble are I sh
understood and reduced to pract ce, w ll mank nd become happy and opp
and prosperous, ntell gent and godl ke. All that I have sa d of I. I
the Scr ptures, all that I have wr tten n the r favour, I st ll have n
regard as perfectly true, when understood as referr ng to the r nor ha
great lead ng pr nc ples of rel g on and v rtue. It s not therefore created
any ev l deeds; t s not any love of darkness; t s not any and tre
hatred of l ght; t s not any unchr st an, nhuman, or ungodly was no
mot ve; t s not any regard to nterest, or reputat on, or ease; t present
s not from a love of money or of fr ends, or from a love of any l v ng
sensual or forb dden pleasure, that I speak of the B ble as be; tha
an mperfect book; but the contrary. My present bel ef w th created
respect to the B ble, ar ses from a love of l ght and of v rtue, and as to
not from a love of darkness or of v ce. It s not because my true: b
deeds are ev l that I reject and oppose the common not on, that doubtfu
the B ble s an absolutely perfect book, an unm xed revelat on of the wh
truth and duty; nor s t from any ncl nat on to ndulge n ev l I do no
deeds for the future. On the contrary; t s because my deeds recorde
are r ghteous, and because I w sh the deeds of others to be r ght- creat on
eous, that I thus speak of the Scr ptures. If I speak aga nst the bable,
orthodox not ons of Scr pture nsp rat on and nfall b l ty, t s sands o
Vers on 20180127
Page 167
from a zeal for truth and for rel g on, and not from a zeal for
error or mp ety. And my character, so far as t s known, w ll
bear w tness to the truth of these statements. Nor have I been
hasty n com ng to my present op n ons respect ng the Scr ptures.
I have, on the contrary, been exceed ngly slow. I have g ven up
my bel ef n the orthodox not on of Scr pture nsp rat on and
nfall b l ty w th the utmost reluctance. I held and defended the
orthodox not ons as long as I consc ent ously could. I used my
understand ng to the utmost to f nd out reasons for reject ng the
op n ons wh ch I now feel obl ged to enterta n, and for hold ng to
the op n ons wh ch were taught me from my youth. I say, I have
moved very slowly. I have proceeded most del berately. I have
taken not a s ngle step t ll reason and consc ence obl ged me to
take t, and I have not moved a s ngle nch or ha r’s breadth
farther, than a regard to truth and consc ence requ red me to
move. It has not been therefore any contempt for God that has
led me to form my present op n ons, but, on the contrary, a devout
and most reverent regard for God.
I thought t proper to make these statements before I pro-
ceeded to po nt out a number of passages of Scr pture, wh ch
appear to me to be doubtful, fabulous, erroneous, or of ev l
tendency. Hav ng made these statements, I proceed to my
observat ons.
I shall beg n w th the beg nn ng, and proceed, as I have t me
and opportun ty, to the end.
I. I quest on the truth of the Mosa c account of creat on. I
have no doubt but that the earth and the heavens were created,
nor have I any doubt but that the earth and the heavens were
created by God. I bel eve that every l v ng th ng, and every herb
and tree were created by God; that there was a t me when there
was not a l v ng th ng upon earth; that every l v ng th ng at
present ex st ng, d d once beg n to be; that the races of every
l v ng th ng ex st ng began to be; that the human race began to
be; that there was a t me when man d d not ex st; that man was
created by God; that man was prov ded for by God; and that,
as to ts substance, the Mosa c account of creat on s, n general,
true: but n many of ts part culars, t s, n my judgment,
doubtful, or pla nly fabulous. I do not bel eve, for nstance, that
the whole work of creat on was begun and completed n s x days.
I do not bel eve that creat on proceeded n the order n wh ch t s
recorded n the book of Genes s. Nor do I bel eve that the
creat on was completed n the t me stated n Genes s. It s pro-
bable, n my judgment, that the work of creat on occup ed thou-
sands of years, f not scores and hundreds of thousands.
Vers on 20180127
Page 168
Aga n; I do not bel eve that there s a f rmament or sol d suppose

frame work, between the earth and the cloudy or watery reg ons earth
of the a r, d v d ng the waters n the a r, from the waters on the the ear
earth. poles t
I do not bel eve that God, at any per od, rested from h s work, but on
I bel eve that God has cont nued h s work from the beg nn ng to months
th s hour; that he labours as much now, as he ever d d; that he creat on
laboured as much on the seventh day of creat on, as he d d on of Geo
the f rst, or second, or th rd. I bel eve that the work of creat on the Sab
s go ng on perpetually; that the work of creat on has from the bu lt on
beg nn ng been gradual; that the process of creat on has not Wh l
been nterrupted by e ther days or n ghts; that the work of God that th
has been go ng on from the beg nn ng, and w ll cont nue to go on Sabbath
w thout nterrupt on or cessat on, world w thout end. day to
It appears to me, from the book of Genes s, that the wr ter wh ch
was a very mperfect ph losopher; that he held erroneous not ons parts.
respect ng the atmosphere and the heavens, and that he had no o’clock
certa n knowledge e ther w th respect to the per od when creat on observe
commenced, the manner n wh ch creat on proceeded, or the earth;
changes through wh ch the earth and the heavens had passed, comme
from the t me when they were f rst brought nto be ng. I regard at one,
the Mosa c account of the creat on, I mean ts part cular state- at thre
ments, as fabulous. even ng
It s pla n, from the account tself, that Moses, f Moses was d fferen
the author of the account, knew l ttle e ther of Geography or beg n t
Astronomy. For nstance, he d d not know that that wh ch was o’clock
the morn ng n one part of the world, was the even ng n other ten and
parts of the world; and that that wh ch was noon n one part of n the
the world, was m dn ght n other parts of the world. He appears In som
to have mag ned that the morn ng and the even ng were the m nute,
same n all parts of the earth; that there was one port on of m nute
t me when t was day everywhere, and another port on of t me seconds
when t was n ght everywhere; that at one t me t was day to ntende
God, and not n ght; and that at another t me t was n ght to could n
God, and not day; whereas n truth t could be no such th ng. exactly
It s always day, and t s always n ght, n some parts of the port on
world; t s always morn ng and t s always even ng. To G , measur
who s everywhere, t s both day and n ght, morn ng and even ng, II.
m dn ght and noon, at the same t me, and at all t mes. To God, fabulou
there could be no such th ng therefore as a part cular t me when man’s
t was morn ng or even ng, unless God had l m ted h mself to one ground;
part cular part of the earth, and spoken of one part cular part of but I
the earth, regardless of all other parts. account
Aga n, the wr ter of the book of Genes s appears to have f rst co
Vers on 20180127
Page 169
supposed, that the day and n ght returned n every part of the
earth n twenty-four hours, whereas, n truth, n some parts of
the earth the day and n ght return only once n a year. At the
poles there s but one day and one n ght, but one morn ng and
but one even ng, the whole year round. A polar day s s x
months, and a polar n ght s the same. Thus the account of
creat on conta ned n the book of Genes s s bu lt on false not ons
of Geography and Astronomy, and the account of the or g n of
the Sabbath, or of the sanct f cat on of the seventh day, s also
bu lt on these erroneous concept ons.
Wh le I am allud ng to the Sabbath, t may be well to observe,
that there s no f xed port on of t me wh ch can be kept as a
Sabbath-day by all the people of the earth; for that wh ch s
day to one part of the earth, s n ght to other parts; and that
wh ch s morn ng to many parts of the earth, s even ng to other
parts. Suppose the Sabbath to commence n Leeds at twelve
o’clock on a Saturday n ght, and suppose the Sabbath to be
observed at exactly the same t me through every part of the
earth; the consequence would be, that n Germany t must
commence at half-past twelve on a Sunday morn ng, n Hungary
at one, and a l ttle farther east at two, a l ttle farther east aga n,
at three. In Amer ca t w ll commence at n ne on Saturday
even ng, and on every other spot on earth t must commence at a
d fferent hour of the day or of the n ght. Some would have to
beg n the r Sabbath at noon, some at two o’clock, some at four
o’clock, some at s x and seven and e ght n the even ng, some at
ten and eleven n the even ng, and others at s x, seven, or e ght
n the morn ng, and others at every poss ble d vers ty of t me.
In some parts of England we should have to beg n at one
m nute, and n other parts at another m nute, and even the
m nute tself would have to be d v ded nto seconds, and the
seconds nto m n ms. The Sabbath, t s pla n, could never be
ntended by God for un versal observance. In other words, t
could never be des gned by God, that all mank nd should spend
exactly the same port on of t me as a day of rest, for no two
port ons of the human fam ly have exactly the same season and
measure of day-l ght to be thus spent.
II. I regard the account of the garden of Eden as a doubtful or
fabulous story. I regard as doubtful or fabulous the account of
man’s creat on. Man m ght be made out of the dust of the
ground; he m ght be f rst formed, and then endowed w th l fe;
but I quest on whether th s was the case or not. I doubt the
account respect ng the tree of knowledge and the tree of l fe, the
f rst command and the f rst offence. I doubt the account of the
Vers on 20180127
Page 170
format on of woman from the r b of the man. I doubt the account be dest
respect ng the nam ng of all the l v ng creatures by Adam. I w ll be
doubt the account of the f rst temptat on. I do not bel eve that w ll rem
the serpent had ever the power of speech, or that t ever was the be reve
most subtle of the beasts of the f eld, or that Eve was ever unfolde
accosted by the serpent, as the account n Genes s states. I venerab
bel eve that God made man, and that he made woman; that he B ble t
made woman to be a help meet for man, and that he prov ded and err
man food at h s creat on, and that man and woman were ntended w ll ev
to l ve together n marr age, n a devoted and last ng un on. I nto d
bel eve too that man was tempted and s nned. In substance, the to be b
account of Moses n reference to these matters, may be perfectly errors
true; but as to the part cular form of the story, I bel eve t to be but the
fabulous. l ble re
I am go ng a long way n my op n ons, but I cannot help t. It rel cs
must be r ght to nqu re after truth, and my nqu r es necessar ly nterest
lead me to those conclus ons. It could never be r ght to g ve up I sa
nqu ry for fear t should lead me to conclus ons at var ance w th never b
the op n ons I have been accustomed to hold. If people were to last ng
g ve up nqu r ng whenever nqu ry was l kely to lead them to a than th
change of op n on, there could be no mprovement n the world: ar ses f
no error would ever be detected; no truth would ever be d s- Noth ng
covered; the old, however bad, would rema n for ever, and the truth o
t me would never come when we should have all th ngs new. and m
It must be r ght to nqu re; t must be r ght to nqu re freely and rel g on
fearlessly. Why should a man be afra d of the result of nqu ry? endang
It s mposs ble that God can be offended w th honest nqu ry men to
after truth. It s mposs ble but that God should be well pleased number
w th the honest and d l gent pursu t of truth. And t s mposs ble men ge
that nqu ry should prove njur ous to truth: t s mposs ble but men pe
that nqu ry should prove fr endly to truth. I w ll therefore produce
proceed. I w ll exam ne the Scr ptures, and declare the results est mat
of my exam nat on, w thout reserve. I have no doubt there s a Those
God; nor do I doubt but that h s bless ng must rest upon me n underst
my labours. I have no doubt but that rel g on s true, and that true fo
nqu ry w ll prove conduc ve to ts nterests. concern
The dea that nqu ry can ever lead to the overthrow of rel g on, n hear
s fool sh. Let me utter a prophecy. The day w ll never come what f
when there w ll be less rel g on n the world than there s now. rel g on
The day w ll never come when rel g on w ll decl ne amongst the seasons
s mple-m nded, uncorrupted port on of our race. The day w ll or ann
never come when rel g on w ll be really endangered. The foun- destruc
dat ons of rel g on are la d deep. They never can be overturned. and kn
They are la d n the heart, n the nature of man, and can never truth,
Vers on 20180127
Page 171
be destroyed but w th our race. As long as there are men, there

w ll be rel g on. If the B ble should be utterly exploded, rel g on
w ll rema n. But the B ble w ll not be utterly exploded. It w ll
be revered for ever. The great pr nc ples of rel g on and duty
unfolded and nculcated n the B ble, w ll always make the Book
venerable, as long as t me shall endure. It s only port ons of the
B ble that w ll fall nto d srepute. It s only the mperfect ons
and errors m xed up w th the revelat ons of the Scr ptures that
w ll ever be endangered. Those port ons of the B ble w ll fall
nto d srepute. They may not qu te per sh: but they w ll cease
to be bel eved. They may st ll be preserved, as a record of the
errors and foll es, the weaknesses and pecul ar t es of ages past;
but they w ll cease to be regarded as d v ne revelat ons, as nfal-
l ble records. They w ll be regarded, as they are, n fact, as the
rel cs of a comparat vely dark and uncult vated, but st ll an
nterest ng age.
I say rel g on w ll never be endangered. Its foundat ons w ll
never be shaken. Its nfluence w ll never suffer a general or a
last ng decl ne. Mank nd w ll no more ever cease to be rel g ous,
than they w ll cease to be an mal. The greatest danger to rel g on
ar ses from the frauds that have been resorted to for ts support.
Noth ng has done more towards shak ng people’s fa th n the
truth of rel g on, than the falsehoods that have been nvented
and mposed upon people w th a v ew to promote the nterests of
rel g on, or to strengthen people’s fa th. But even these w ll not
endanger the nterests of rel g on permanently. They w ll cause
men to doubt and to d sbel eve for a t me. They w ll cause great
numbers thus to doubt and d sbel eve; but they w ll never cause
men generally to doubt or d sbel eve, much less w ll they cause
men permanently to doubt and d sbel eve. The effect they w ll
produce w ll seem to threaten the nterests of rel g on n the
est mat on of some, but they w ll only seem to threaten them.
Those persons who th nk that rel g on s n danger, do not
understand what rel g on s, or they are not at all aware of the
true foundat ons of rel g on. Many of those who profess to be so
concerned for the nterests of rel g on, are themselves unbel evers
n heart. The man that understands rel g on, and that knows on
what foundat on t rests, w ll no more doubt the perpetu ty of
rel g on, than he w ll doubt the perpetual revolut on of the
seasons. He w ll no more fear that rel g on w ll be overthrown
or ann h lated, than he w ll fear the ext nct on of the sun, or the
destruct on of the earth. The man that understands rel g on,
and knows on what foundat ons t rests, has as f rm a fa th n ts
truth, n ts power, n ts etern ty, as he has n the goodness and
Vers on 20180127
Page 172
perfect on of the laws of the un verse, or of the laws of human account

nature. Rel g on cannot be overthrown, e ther by the revelat ons same b
of the w se, or the m stakes of the gnorant. I shall therefore woman
proceed w th my remarks on the Scr ptures. woman
I may state, that though I regard the early port ons of Scr p- that wo
ture as fabulous, I st ll cons der them, n many cases, as truthful made a
and useful fables. Though they are fables, they are st ll, to some own m
extent, n harmony w th the great pr nc ples of rel g on. For dom n o
nstance, they are based, n general, upon the great pr nc ples &c.; as
that there s a God,—that God created the heavens and the mult pl
earth,—that God made man,—that man s an accountable them e
creature, a moral agent, the subject of d v ne Government,— every t
that there s a d st nct on between good and ev l,—that there are Th s a
some th ngs wh ch man s bound to do, and other th ngs that he chapter
s bound to leave undone,—that man’s happ ness depends on h s to beg
obed ence to the law of God,—that f man does ev l, he w ll be earth w
pun shed; and that f he does good, or l ves ar ght, he w ll be sented
rewarded,—that the man who obeys God s safe, but that the length
man who d sobeys God s n danger,—that obed ence to God and for ma
happ ness are nseparable, and that d sobed ence to God and as g v
wretchedness are equally so,—that the whole un verse s under and no
God’s control, and that He does what He pleases both n heaven second
and n earth,—that He can make all nature an nstrument of good a
chast sement to offend ng man, or a means of joy and blessedness of the
to obed ent man. I say the accounts conta ned n the Scr ptures the gar
are, n general, based on those great pr nc ples of rel g ous truth, been d
and tend to unfold and llustrate those pr nc ples, and are, there- t me h
fore, so far calculated to promote rel g on. I cannot doubt but that m
that many of the Scr pture records are fables, yet they are, n h m.’
many cases, fables that are calculated to exert a favourable every b
nfluence on men’s m nds. Who or g nated those accounts s them u
unknown. It would be fool sh to suppose that any s ngle beasts
nd v dual or g nated them. They were probably the product on be ng m
of a mult tude of m nds operat ng for ages. The person who f rst Then t
wrote them, only collected them perhaps, and reduced them to process
someth ng l ke form and order. The person who f rst put them f eld b
n the form n wh ch they stand n the book of Genes s, very all, mu
probably took them from records or books that had been wr tten as the
prev ously. No doubt he regarded them h mself as true. He ‘Adam
probably selected them from other accounts or trad t ons, less every b
worthy of regard. no help
I ought to add, that the account does not appear to agree of wom
exactly w th tself. There appear, n fact, to be two or three upon A
Vers on 20180127
Page 173
accounts, two or three d fferent trad t ons, jo ned together n the

same book. The f rst account represents God as mak ng man and
woman on the s xth day. It represents H m as mak ng man and
woman at the same t me. It g ves not the sl ghtest nt mat on
that woman was made out of a part of the man, or that she was
made after man at all. It represents God as mak ng man n h s
own mage; as creat ng man male and female; as g v ng them
dom n on over the f sh of the sea, and over the fowl of the a r,
&c.; as bless ng them, and command ng them to be fru tful, and
mult ply, and replen sh the earth. It represents God as g v ng
them every herb bear ng seed upon the face of all the earth, and
every tree n wh ch s the fru t of a tree y eld ng seed, for meat.
Th s account appears to end w th verse th rd of the second
chapter. At verse fourth of that chapter, a second account seems
to beg n. ‘These are the generat ons of the heavens and of the
earth when they were created, &c.’ In th s account God s repre-
sented as mak ng man f rst, and as allow ng h m to l ve for a
length of t me alone. God also s represented as plant ng a garden
for man n Eden, and plac ng man n t. He s also represented
as g v ng man the fru t of the trees of th s garden for h s food,
and not the herb of the f eld, as s stated n the former case. Th s
second account also conta ns the story of the tree of knowledge of
good and ev l, sa d to be placed n the m dst of the garden, and
of the tree of l fe, &c. It also represents God as putt ng man nto
the garden of Eden to dress t and to keep t. After all th s has
been done, and after an ndef n te and unment oned port on of
t me has passed, God s represented as say ng, ‘It s not good
that man should be alone: I w ll make h m an help meet for
h m.’ Then God s represented as form ng out of the ground
every beast of the f eld, and every fowl of the a r, and as br ng ng
them unto Adam to see what he would call them. Here the
beasts of the f eld and the fowls of the a r are represented as
be ng made after man, and as be ng created for man’s comfort.
Then the length of t me that must have been taken up n the
process of plac ng all the fowls of the a r and all the beasts of the
f eld before Adam, to afford h m an opportun ty of nam ng them
all, must have been very cons derable. We can hardly regard t
as the work of a day or even of a week. We are next told that
‘Adam gave names to all cattle, to the fowls of the a r, and to
every beast of the f eld, but that for Adam there was st ll found
no help meet for h m.’ Then comes the account of the creat on
of woman. The Lord God, t s sa d, caused a deep sleep to fall
upon Adam, and, wh le he slept, took one of h s r bs, and closed
Vers on 20180127
Page 174
up the flesh nstead thereof, and of th s r b the Lord God made a regarde
woman, and brought her unto the man, &c. I say the whole of l terally
th s account d ffers w dely, and that n several mportant part cu- breathe
lars, from the account conta ned n the f rst chapter, and the f rst nd cat
three verses of the second chapter. manner
There s another matter wh ch deserves to be observed. In the I do
f rst account God s s mply spoken of as G . ‘G created the to all t
heavens and the earth.’ ‘G sa d, Let there be l ght: G sa d, do I be
Let us make man, &c.’ The only name of the Supreme Be ng n l v ng
all th s part s s mply G . But n the second account God s bel eve
nvar ably des gnated by another name. Here he s called the tenth o
L G , and he s spoken of as the L G n every passage of cours
that occurs. ‘The L G made the earth and the heavens. I do
The L G had not caused t to ra n. The L G formed Genes s
man of the dust of the ground. The L G planted a garden. that t
The L G made to grow every tree that s pleasant to the to acc
s ght. The L G took the man and put h m nto the garden, mutual
&c.’ Th s d fference, on any other pr nc ple than the one sug- as a fa
gested, namely, that there are two d st nct accounts, wr tten truth.
or g nally by d fferent part es form ng two separate trad t ons con- Aga
ta n ng two d fferent and even rreconc leable h stor es of the that th
or g n of man, and of the creat on of the world, s to me unac- not ash
countable. The author of the book of Genes s must therefore be necessa
cons dered as s mply putt ng on record what he cons dered the recorde
best ex st ng trad t ons respect ng the or g n of man and the I do
creat on of the un verse. It s not unl kely that the two accounts the bea
conta ned n the f rst chapters of the book of Genes s, were the of spee
product ons both of d fferent nat ons and of d fferent ages. as fabu
To proceed. I quest on the truth of the account conta ned n of the
the seventh verse of the second chapter, where t s sa d that the as a f
Lord God breathed nto man’s nostr ls the breath of l fe. The ut l ty,
passage represents God as a man, and attr butes to h m the acts of In th s
a man, and such representat ons of the d v ne Be ng cannot be l ke ma
correct. Some may say that the wr ter speaks of ncomprehens ble of the
th ngs; th ngs wh ch cannot be expressed n human language. I heard;
answer, Why then attempt to express them? Why meddle w th themsel
th ngs ncomprehens ble and nexpress ble? If a th ng cannot be the ga
expressed n human language, t s best not to express t at all. place, a
Bes des, f the th ng as t s stated n the Scr pture were true, to I do
know that God gave man l fe by breath ng nto h s nostr ls, could bel eve
be of no use to us. Nor could t be of any use to us to have some tat on.
ncomprehens ble truth expressed, or rather concealed, under such and abo
a form of express on. My bel ef s, that the wr ter of the account f eld s
Vers on 20180127
Page 175
regarded God as bear ng the l keness and form of a man, and as

l terally breath ng nto the nostr ls of man as one man m ght
breathe nto the nostr ls of another. I regard the account as an
nd cat on of the rude op n ons held respect ng the De ty and h s
manner of operat on n anc ent t mes.
I do not bel eve that the f rst man gave names to all cattle, and
to all the fowls of the a r, and to every beast of the f eld. Nor
do I bel eve that whatsoever Adam, or the f rst man, called every
l v ng creature, was or g nally the name thereof. I should rather
bel eve that Adam, or the f rst man, was not acqua nted w th a
tenth of all the l v ng creatures on the face of the earth, and that
of course he d d not g ve names to them all.
I do not bel eve n the account g ven n the second chapter of
Genes s respect ng the creat on of woman. I should rather bel eve
that t was the result of an attempt, on the part of some one,
to account for the or g n of marr age, and the devoted and
mutual affect on of husbands and w ves. I regard the account
as a fable. I st ll cons der t a beaut ful fable, and not w thout
truth.
Aga n; I cannot see what good t could do to poster ty, to be told
that the f rst man and woman were both naked and were
not ashamed. The th ng m ght be perfectly true, and yet not
necessary to be recorded, nor calculated to be of any use when
recorded.
I do not bel eve that the serpent was ever more subtle than all
the beasts of the f eld, nor do I bel eve that t ever had the g ft
of speech. Of course, I regard the account of the f rst temptat on
as fabulous, as well as the account of the f rst transgress on, and
of the effects result ng from that transgress on. I regard the whole
as a fable. The fable s not w thout truth, nor s t w thout
ut l ty, perhaps. I have, however, no doubt but that t s a fable.
In th s account the representat on of God s st ll that of a be ng
l ke man. He s represented as walk ng n the garden n the cool
of the even ng; as hav ng a vo ce to be heard as man’s vo ce s
heard; and the f rst man and h s w fe are represented as h d ng
themselves from the presence of the Lord God among the trees of
the garden, wh le God s represented as stand ng n another
place, and call ng out to Adam, Where art thou?
I do not bel eve that God ever cursed the serpent. I do not
bel eve that the serpent had any th ng to do w th the f rst temp-
tat on. I do not bel eve that the serpent s cursed above all cattle,
and above every beast of the f eld. I bel eve that no beast of the
f eld s cursed. I see no reason to bel eve that the serpent s n a
Vers on 20180127
Page 176
more unhappy pos t on than many other beasts of the f eld. It the gra
can move more qu ckly than many. It has greater power than tomed
many. It has as safe a retreat, and as happy a home, as most fore ta
other l v ng th ngs. It has as much power to protect tself from The b
other l v ng th ngs, and even from man h mself, as most other an mals
an mals. Nor do I bel eve that the serpent was doomed to go And t
upon ts belly n consequence of any th ng that t d d n the earl er or sand
ages of the world. I bel eve the serpent never went otherw se th ng of
than on ts belly. And t s certa n that dust s not the meat of Nor
the serpent. Serpents, l ke many other l v ng th ngs, prey upon concept
other an mals, and l ve on them. Serpents eat ducks and geese, The so
nsects and b rds, rabb ts and hares, and even sheep and calves, no dou
and n some cases even oxen and men. There s no reason to suffer
bel eve that any serpent l ves upon dust, and t s certa n that b rds su
serpents generally do not l ve upon dust. Nor
Nor do I bel eve that God put enm ty between the serpent and to her
the woman, or between the seed of the serpent and the seed of w fe.
the woman. It s true, that there s a dread of serpents, as there case, w
s of many other rept les; but there s no ground to bel eve that w fe ha
the serpent s any more host le to man than many other l v ng not n
creatures, or that man s more host le to serpents than to many respecte
other l v ng creatures. I regard the whole of th s story as an men d
attempt to account for not ons and feel ngs ex st ng when the n anot
story was framed, by the act ve nqu r ng m nd of the half- n the
enl ghtened author. Men probably wondered that serpents went nature.
upon the r bell es,—that they had not e ther w ngs or feet, as Nor
most other l v ng creatures had; and they mag ned th s ev l deed of the
of the serpent as the cause. They attempted to account for the bel eve
fact by th s fable. They had bes des, no doubt, an op n on that bel eve
serpents l ved upon dust, and they framed the fable to account for God no
th s mag nary fact also. Solomon had an dea that ants la d up tended
gra n n summer for the w nter, as h s ancestors appear to have woman
had the dea that serpents l ved upon dust. Both were wrong. endur n
Later researches have proved that both these op n ons were false; the ma
that ants do not lay up gra n for the w nter, and that serpents do lov ng
not l ve upon dust. Some may say that the words do not mean to be v
that the serpent shall l ve upon dust, but only that n eat ng ts usurpat
food, t should eat a quant ty of dust along w th t. But f th s njust c
were the mean ng of the passage, t would be no more true of the as a d
serpent than t s of all other an mals. We all eat a quant ty of cond t o
dust w th our food. Nor s there any proof that the serpent eats of man.
a greater quant ty of dust than other an mals. It s probable I re
the serpents eat less than many others. Many serpents l ve among transgre
Vers on 20180127
Page 177
the grass, where there s very l ttle dust ndeed. They are accus-
tomed to l ck over the r food before they swallow t. They there-
fore take the r food n a cleaner state than many other an mals.
The b rds perhaps eat more dust than any other k nd of
an mals, espec ally the b rds that l ve on gra n and on worms.
And t s a fact, that b rds do l terally p ck up gra ns of dust
or sand. But there s no reason to bel eve that serpents do any
th ng of the k nd.
Nor do I bel eve that the sorrow or pa n exper enced by women n
concept on or ch ld-bear ng, are the result of the f rst transgress on.
The sorrow and pa n of ch ld-bear ng would have ex sted, I have
no doubt, f s n had never been comm tted. The lower an mals
suffer pa n n conce v ng and br ng ng forth the r young. Even
b rds suffer pa n n lay ng the r eggs.
Nor do I bel eve t to be a fact, that the des re of the woman s
to her husband, any more than the des re of the man s to h s
w fe. In Eastern nat ons, and n early t mes, th s m ght be the
case, when men had several w ves, or when men who had but one
w fe had several concub nes; but not n a natural state of soc ety;
not n any state of soc ety where the natural laws of marr age are
respected. Women, of course, are not all al ke. They d ffer as
men d ffer, and n one case des re may be stronger n one sex, and
n another case stronger n the other; but the account conta ned
n the text, n my judgment, had ts or g n n gnorance of human
nature.
Nor do I th nk, that man’s dom n on over woman s the result
of the f rst transgress on, or s any appo ntment of God at all. I
bel eve t to be a p ece of usurpat on on the part of man. I
bel eve t to have or g nated n man’s own sensual ty and njust ce.
God no more ntended man to be lord over woman, than he n-
tended woman to be lord over man. God ntended man and
woman to be mutual helps and mutual comforts, devoted and
endur ng fr ends. He ne ther ntended the woman to be lord over
the man, nor the man to be lord over the woman; but both to be
lov ng and equal. I cons der the tendency of th s part of the story
to be very njur ous. It g ves countenance to a p ece of gr evous
usurpat on on the part of man, and encouragement to a p ece of
njust ce and wrong nfl cted on woman. It tends, when regarded
as a d v ne revelat on, to perpetuate the degraded and unhappy
cond t on of woman, and the unjust and m sch evous usurpat on
of man.
I regard the account that the woman was the f rst n the
transgress on, as equally fabulous as the words just not ced, and
Vers on 20180127
Page 178
as or g nat ng n the same cause. I cons der t as a proof, that bread

the men n those days, when the story was f rst framed, were the obl ged
pr nc pal or only wr ters, and that the women were kept n a state ntende
of degradat on, depr ved of the benef ts of sp r tual and l terary I bel e
culture. If woman had happened to have had the supremacy n l ttle a
those early days, and man been held n a state of degradat on, the that ev
story would probably have represented man as the f rst transgres- should
sor, and woman as the second only. one sho
Aga n, I do not bel eve that God ever cursed the ground on suff c e
account of the f rst man’s s n. I do not bel eve that he ever cursed bel eve
the ground at all. Nor do I bel eve that God ntended man to to stre
eat of the fru t of the ground n sorrow all the days of h s l fe. I the r h
rather bel eve that he meant man to eat of the fru ts of the earth them n
w th gladness and grat tude. pursu ts
Nor do I bel eve that thorns and th stles were brought forth by I do
the earth n consequence of a curse from God, or n consequence gress on
of man’s f rst transgress on. that m
Nor do I bel eve that man was ever doomed to eat the herb of bel eve
the f eld alone. In the f rst chapter of Genes s, verse 29, God s God n
represented as g v ng man the fru t of every tree for food, as well from th
as every seed-bear ng herb. Th s passage, Gen. . 18, represents fall un
God as deny ng man the use of the fru t trees, and conf n ng h m rat on
exclus vely to herbs. that l f
Aga n, I do not bel eve that God doomed man to to l, or to eat to me
h s bread by the sweat of h s face, on account of transgress on. I old, w
bel eve that labour was ntended for man, or that man was ntellec
ntended for labour, from the beg nn ng. Nor do I bel eve that mprov
labour s a curse: I regard t as a bless ng. It s essent al to would
man’s happ ness. It s essent al to health. It s essent al to mposs
man’s sp r tual mprovement. It s essent al to man’s pur ty and learned
v rtue. and d
Nor do I regard thorns and th stles as a curse. I regard them on mp
rather as a bless ng. If the earth brought forth noth ng but what t sw
was good for food, man would have no labour at all; and f he and ref
had no labour, he would m ss one of the greatest bless ngs and ndef n
enjoyments of l fe. If the earth had brought forth noth ng but I do
what was agreeable to man, man would not have had the neces- sk n a
sary exerc se for h s ntellect; and h s ntellect, n consequence, made b
would never have been strong. The ex stence of thorns and left h m
th stles, and other th ngs caus ng d ff culty and pa n, obl ges man food.
to th nk, and reason, and plan, and thus strengthens or develops I do
h s ntellect, and makes h m a more sp r tual, rat onal and god- God: n
l ke be ng. I bel eve t s well for man that he has to eat h s forth h
Vers on 20180127
Page 179
bread n the sweat of h s face, or, n other words, that he s

obl ged to labour for h s bread. I do not bel eve that God ever
ntended men to labour as much as some people labour, nor do
I bel eve that God ever ntended that men should labour as
l ttle as some other people labour. I bel eve that God ntended
that every man should labour moderately; but that no one
should labour to excess. I bel eve that God ntended that every
one should labour suff c ently to call nto exerc se all h s powers,
suff c ently to call them nto v gorous exerc se: but I do not
bel eve that God ntended men to labour to such an extent as
to stretch the r powers beyond the r strength, so as to njure
the r health, or to take up so much of the r t me as to leave
them no le sure for rest, recreat on, or ntellectual and benevolent
pursu ts.
I do not bel eve that death s the result of man’s f rst trans-
gress on. I bel eve that death ex sted before man was made, and
that man h mself would have d ed f he had never s nned. I
bel eve that death s the or g nal appo ntment of God; and that
God never ntended mank nd to l ve for ever on earth: that
from the beg nn ng he des gned both man and other an mals to
fall under the law of death. I bel eve that he ntended gene-
rat on after generat on to g ve place to succeed ng generat ons,
that l fe may always be new upon the earth. And th s appears
to me to be essent al to human mprovement. The death of the
old, who, n the present state, become ncapable of farther
ntellectual and moral mprovement, s necessary to the farther
mprovement of the young. If the old had l ved for ever, they
would have ruled the world, and have rendered ts mprovement
mposs ble. It s well that the old are removed, when they have
learned all that they ntend, or all that they are able to learn,
and d scovered all that they are l kely to d scover, and carr ed
on mprovement as far as they are d sposed to carry t: I say
t s well for the old to be removed, to g ve place to more act ve
and reform ng sp r ts, and leave the way open to perpetual and
ndef n te mprovement.
I do not bel eve that God made Adam and Eve coats of
sk n and clothed them. I bel eve that the f rst coats were
made by man; that when God had g ven man ntell gence, he
left h m to make h s own coats, as well as to prepare h s own
food.
I do not bel eve that man, by h s f rst transgress on, became as
God: nor do I bel eve that God, to prevent man from putt ng
forth h s hand, and tak ng also of the tree of l fe, and eat ng, and
Vers on 20180127
Page 180
l v ng for ever, drove man from h s f rst hab tat on, and placed Nor
cherub m and a flam ng sword to prevent h s return. I regard of year
the whole as a fable. than the
I have doubts as to the truth of the accounts conta ned n Nor
the early part of the book of Genes s generally. I have no moral marry n
object on to the account of Abel and Ca n: the account con- of g an
ta ns elements of mportant and pract cal truth. The account or talle
s based on truth. It goes on the pr nc ple that God loves story o
r ghteousness and hates njust ce; that he rewards the good and daughte
pun shes the bad; that he s w ll ng to forg ve the bad on con- wh ch
d t on that they become good; that he s no respecter of persons, amongs
but only a respecter of characters; that when God accepts of Nor
men’s offer ngs t s on account of the goodness of those who full of
offer them; that goodness s everyth ng w th God. All these are heart w
great and mportant pr nc ples, and they are all m xed up w th anyth n
the story of Ca n and Abel. They are llustrated and enforced Nor
by the story. The story s therefore calculated to do good. man on
It may w th propr ety be regarded as a d v ne revelat on. It gr eved
s a d v ne revelat on. All unfold ng of truth and of duty s Nor
d v ne revelat on. At the same t me, the account s poss bly a race, w
fable. earth.
I do not bel eve that God ever sa d to Ca n, that f he would Nor
do well, he should rule over h s brother Abel. Th s part of the creep n
account seems to be founded on the old bad doctr ne of the r ghts Nor
of pr mogen ture; the doctr ne that the f rst-born had a r ght to these t
be lord over h s brethren. Th s part therefore s false, not only as another
to matter of fact, but as to pr nc ple on wh ch t s based as well. to acco
It s also m sch evous n ts tendency. It s calculated, so far as part of
ts nfluence goes to promote the perpetuat on of those unnatural have n
and m sch evous customs and laws, wh ch g ve pecul ar and exclu- mounta
s ve pr v leges to the f rst-born. and th
I do not bel eve that God f xed a mark upon Ca n, to prevent were o
those who m ght f nd h m from slay ng h m. Indeed, judg ng took p
from the account n the Book of Genes s tself, there could not be man’s
many people l v ng that would be l kely to f nd h m or slay h m. were a
Bes des, f x ng a mark upon Ca n would be the way, as t seems deluges
to me, to ncrease h s danger of be ng sla n. earth to
Nor do I bel eve that Ca n bu lt a c ty. of the
Nor do I bel eve the accounts that are g ven w th respect to ences o
the f rst art f cer n brass and ron, or the f rst maker of harps present
and organs, and the f rst dwellers n tents and keepers of cattle. I do
I regard all these th ngs as guesses, conjectures, fables, uncerta n wh ch
trad t ons. ark of
Vers on 20180127
Page 181
Nor do I bel eve that n early t mes men l ved many hundreds
of years. I very much quest on whether men ever l ved longer
than they do at present.
Nor do I bel eve the story respect ng the sons of God nter-
marry ng w th the daughters of men, and g v ng b rth to a race
of g ants. I see no reason to bel eve that there ever were greater
or taller men upon earth than there are at the present day. The
story of g ants, and of nter-marr ages between angels and the
daughters of men, or between gods and the daughters of men,
wh ch are prevalent amongst all, or nearly all, nat ons, as well as
amongst the Jews, I regard as fabulous.
Nor do I bel eve that there ever was a t me when the earth was
full of v olence; when every mag nat on of the thoughts of man’s
heart was ev l, only ev l, and that cont nually. There never was
anyth ng l ke t, I bel eve.
Nor do I bel eve that God ever repented that he had made
man on the earth, or that t ever gr eved h m to the heart, or
gr eved h m at all, that he had made man.
Nor do I bel eve that God ever destroyed the whole human
race, w th the except on of a s ngle fam ly, from the face of the
earth.
Nor do I bel eve that he ever destroyed all the beasts and
creep ng th ngs, and all the fowls of the a r.
Nor do I bel eve that t ever repented God that he had made
these th ngs. I regard the whole story respect ng the deluge as
another fable. The account very probably or g nated n attempts
to account for the d luv al rema ns abound ng n almost every
part of the world. I have no doubt there have been deluges. I
have no doubt but that those parts of the world wh ch now are
mounta ns, were many or all of them once the beds of the sea;
and that other parts of the earth that are now under the sea,
were once dry land. My bel ef however s, that those deluges
took place before man was created, and not n consequence of
man’s w ckedness. And I quest on whether even those deluges
were any of them un versal. They were probably all part al
deluges, caused by the pass ng of the ocean from one part of the
earth to other parts, n consequence of the elevat on of the beds
of the ocean n some places by volcan c act on, or by other nflu-
ences or forces under the d rect on of God, w th wh ch we are at
present unacqua nted.
I do not bel eve that any man ever made such an ark as that
wh ch Noah s represented as mak ng. Nor do I bel eve that an
ark of three hundred cub ts n length f fty cub ts, and n breadth
H2
Vers on 20180127
Page 182
and th rty cub ts n he ght, even reckon ng the cub t to be a full the ark
half yard, could ever have answered the purposes wh ch the ark only n
of Noah s represented as answer ng. Imag ne a sh p 150 yards would
long, twenty-f ve broad, and f fteen h gh; would such a sh p e ght o
hold two of every k nd of l v ng th ng, whether fowls or cattle have to
or creep ng th ngs, and fourteen of every clean beast and b rd? The sto
And would t, n add t on to all th s, hold food for all these fowls anc ent
and creep ng th ngs, and beasts of the f eld, to serve them for Then
three hundred and seventy-f ve days,—ten days more than a persons
year? To me t seems mposs ble. A sh p three t mes as large men an
would not hold two of every k nd of b rd, and beast, and creep ng b rd an
th ng upon the face of the earth, w th food suff c ent to serve every c
them all for a year and ten days; much less would t hold, n food, a
add t on, fourteen of all clean beasts and of all clean fowls, w th the who
food suff c ent for them for a year and ten days. Look at the Then
mmense number of caravans that are necessary to hold the beasts usual c
that are exh b ted n shows from t me to t me. Yet the largest take n
of those exh b t ons do not conta n one hundredth part of all the ages, n
beasts, and creep ng th ngs, and fowls upon the face of the earth. megath
They conta n but a very small spec men of a comparat vely small Then
port on of the strange and w ld an mals of d stant countr es. They had bu
conta n no oxen, no asses, no horses, no p gs, no common fowls, th s on
no common w ld an mals, no common b rds, no common rept les tudes o
or verm n; much less do they conta n two of each k nd of unclean For the
b rd and beast, and fourteen of each k nd of every clean b rd and the f lt
beast; st ll less do they conta n suff c ent food for all these k nds would
of an mals to serve them for three hundred and seventy-f ve days, odours
or upwards of a year. An ark a hundred and f fty yards long, Aga
twenty-f ve broad, and f fteen h gh, would not conta n food for a In o
couple of every k nd of b rd, and beast, and creep ng th ng upon were to
the face of the earth for upwards of a year, much less would t part of
conta n the an mals and the r prov s ons both. Only mag ne take th
what a vast amount of flesh would be necessary to supply the seven fe
bears, and l ons, and t gers, and crocod les, and eagles, and hawks, In o
and owls, and foxes, and wolves, and hyenas, and jackals, and all the fou
the other k nds of b rds, and beasts, and creep ng th ngs, that l ve w ndow
upon flesh! Then mag ne the quant ty of hay, and straw, and flood-g
corn, that would be necessary to feed all the graz ng k nds of old foo
cattle, and all the var ous k nds of b rds and creep ng th ngs that f rm p
l ve upon gra n and fru t. Then mag ne the vast amount of water,
nsects that would be necessary for those k nds of b rds, wh ch, gates
l ke the swallow, l ve almost exclus vely upon them. Then th nk earth w
how far many of the an mals must have had to travel to reach burst f
Vers on 20180127
Page 183
the ark. Some k nds l ve only n the cold countr es, others
only n the hot, and others only n the temperate. Many of them
would therefore have to travel many thousands of m les; some
e ght or ten thousand m les. The r food too would n many cases
have to be fetched from the same cl mates n wh ch they l ved.
The story s monstrous. If we had found t n an Afr can or Ch nese
anc ent book, we should have pronounced t fabulous at once.
Then aga n, accord ng to the story, there were but e ght
persons n the ark, four men and four women. Could these four
men and women attend to the wants of a couple of every unclean
b rd and beast and creep ng th ng on earth, and to fourteen of
every clean b rd and beast? Could they have suppl ed them w th
food, and dr nk, and bedd ng, and a r, and kept them clean dur ng
the whole of that per od?
Then mag ne the number of young ones that, accord ng to the
usual course of events, would be produced n that per od. Then
take nto account the s ze of some of the an mals of those early
ages, now no longer rema n ng, such as the mammoth and other
megather a. I say the story s altogether monstrous.
Then aga n, accord ng to the account, th s vast capac ous ark
had but one w ndow, and but one door, and th s one w ndow and
th s one door were both closed. What would the endless mult -
tudes of an mals do for a r? And what would they do for water?
For the water would all be salt, would t not? And how would
the f lth of the vast establ shment be cleared away? And how
would the e ght men and women be protected from the f lthy
odours that must f ll the place?
Aga n, the account appears to be ncons stent w th tself.
In one place t tells us that two of every sort of l v ng th ng
were to be brought nto the ark, male and female; then another
part of the story tells us that of every clean beast Noah should
take the male and the female by sevens, that s, seven males and
seven females.
In other parts the account betrays gnorance. It tells us that
the founta ns of the great deep were broken up, and that the
w ndows of heaven were opened; or, as the Hebrew has t, the
flood-gates of heaven were opened. Th s statement goes on the
old fool sh pr nc ple, that n the heavens was a , or
f rm part t on, and above that f rmament a vast collect on of
water, ready to be poured down whenever the w ndows or flood-
gates n the f rmament should be opened, and that under the
earth were concealed s m lar quant t es of water, all ready to
burst forth and overwhelm the earth whenever a way should be
Vers on 20180127
Page 184
made for them. Both those not ons, so far as we can d scover, other b
are erroneous. There certa nly s no f rmament, that s, no f xed, subs st?
f rm frame-work or part t on between us and the starry heavens, all the
above wh ch are treasured stores of water. And those who have prov de
penetrated deep nto the earth have d scovered, that the deeper the yea
they go, the warmer does the earth become, an nd cat on that ts pecu
f re rather than water s conta ned n the unfathomable depths of thr ve
the earth. Some may say that the open ng the w ndows of has be
heaven s a f gurat ve express on, only mean ng the commencement great f
of heavy showers. There s however no proof of th s. My bel ef the num
s that the express on was used by the author l terally, and that of the
t s to be taken l terally by the reader. For myself, I do not food w
th nk that there s water suff c ent n the earth and n the a r of man
to cover the h ghest mounta ns f fteen cub ts above the r summ ts. year.
Of course noth ng s mposs ble w th God. God could make water many d
n abundance at pleasure. But the story does not nt mate that well as
God made any water for the occas on, but s mply that he let loose and wa
the waters wh ch were already made, and that the result was, clean.
that all the h gh h lls that were under the whole heaven were of hand
covered, f fteen cub ts and upwards. We also grant that God of a r
could have kept the var ous k nds of an mals w thout food for been g
three hundred and seventy-f ve days. But the story does not ject of
nt mate that God d d so. It tells us that food for all the var ous many m
an mals was taken nto the ark. It s also true that God could Then
have fed the an mals, and have suppl ed them w th water and nhab ta
bedd ng, w thout the attent ons of man. But t s equally true made m
that he could have kept both them and man al ve w thout the h m, w
help of an ark. Now the story goes on the suppos t on, that pro- w shed
v s on was made for all those an mals n the natural way, and, t woul
thus understood, the story s absurd; the th ngs wh ch t relates was gr
are mposs ble. man tu
Aga n; suppose the an mals had been well prov ded for n the another
ark, how d d they l ve when they came forth from the ark? The conta n
ark rested h gh on the top of a mounta n. The ground we may that th
naturally expect would be bare. The so l would have been washed tend, w
away nto the valleys: the depos t n the valleys and on the ncrease
mounta n s de would have covered the grass, had there been any. bel eve
But the grass could not have grown for the three hundred and The
seventy-f ve days dur ng wh ch the flood cont nued. Where are return
the an mals to f nd the r sustenance then? Where shall the dove, beaut fu
the sparrow, and the domest c fowl f nd gra n? Where shall the stor es
swallow and ts mate f nd nsects? Where shall the ox, and the have re
ass, and the horse f nd hay, or straw, or grass? Where shall the Afte
Vers on 20180127
Page 185
other b rds and beasts f nd fru ts and vegetables on wh ch to

subs st? And where shall the ravenous beasts f nd flesh? Then
all the var ous k nds of an mals must, accord ng to the story, be
prov ded for n one place, n one cl mate, and at one season of
the year; whereas n the present state of th ngs, each cl mate has
ts pecul ar race of an mals, and each race of an mals can l ve and
thr ve n ts own pecul ar cl mate alone. The maker of the story
has betrayed gnorance on a hundred subjects, and man fested
great forgetfulness on others. He seems to have had no dea of
the number of the d fferent k nds of an mals ex st ng on the face
of the earth. He appears to have had no dea of the amount of
food wh ch a couple of every ravenous beast, and seven couples
of many other b rds and beasts would devour n the course of a
year. He appears not to have thought of the attent on wh ch so
many d fferent k nds of an mals would requ re, or of the sk ll as
well as the t me and strength that would be requ s te for feed ng
and watch ng and bedd ng them, and for keep ng them dry and
clean. He appears never to have thought e ther of the number
of hands that would be requ s te for the work, or of the quant ty
of a r that the an mals would requ re. I say he appears to have
been gnorant of a vast number of th ngs connected w th the sub-
ject of h s story, and to have forgotten and overlooked a great
many more.
Then aga n, what need could there be for a flood to destroy the
nhab tants of the earth? And f God had repented that he had
made man,— f t had gr eved h m to the heart that he had made
h m, why should he allow any part of the race to escape? If he
w shed to favour Noah on account of h s r ghteousness, how easy
t would have been to have translated h m to heaven. And f he
was gr eved that he had made man upon the earth on account of
man turn ng out so w cked, why renew the exper ment, and r sk
another d sappo ntment? I do not say that all those quest ons
conta n proofs, dec s ve proofs, that the story s false: I only say
that they are quest ons wh ch naturally ar se n my m nd, and
tend, when the falsehood of the story s once d scovered, to
ncrease one’s wonder that the story should have been so long
bel eved.
The story of send ng forth the raven and the dove, and of the
return of the dove w th the ol ve leaf, has someth ng rather
beaut ful and nterest ng n t. But had we met w th the same
stor es n the sacred books of the Ch nese or H ndoos, we should
have regarded them at once as fabulous.
After Noah went forth from the ark, the account says he bu lt
Vers on 20180127
Page 186
an altar unto the Lord, and took of every clean beast, and of the floo
every clean fowl, and offered burnt offer ngs on the altar; and or, f n
the story adds, ‘And the Lord smelled a sweet savour, and sa d at verse
n h s heart, I w ll not aga n curse the ground any more for man’s the f ft
sake, though the mag nat ons of man’s heart be ev l from h s d fferen
youth; ne ther w ll I aga n sm te any more every l v ng th ng as always
I have done.’ Now what should we have thought f we had read spoken
such a story n the sacred Books of the Ch nese or H ndoos? The of as t
dea conveyed of God, when he s represented as smell ng a sweet that fol
savour, and resolv ng on that account never more to curse the or as th
ground, or to destroy mank nd, or to sm te any more the l v ng Anot
tr bes of the earth, s certa nly not very worthy of God. The God s
account s nterest ng as nd cat ng the low and unworthy not ons you; an
enterta ned of God at the t me when the account was wr tten, but the clo
can hardly be regarded as a true revelat on of God’s character the ear
and pleasure. over th
In the chapter follow ng, God s represented as teach ng man, w ll re
that he would requ re the blood of any an mal that destroyed a every l
human be ng, and the blood of every man that should destroy a become
brother man. ‘Whoso sheddeth man’s blood, by man shall h s cloud;
blood be shed.’ I cannot bel eve that God ever uttered these last ng
words. Bes des, the story s qu te ncons stent w th the account flesh th
before not ced respect ng Ca n. God, so far from be ng represented We
as requ r ng Ca n’s blood for the blood of h s murdered brother, or g nat
s represented as sett ng a mark upon Ca n, lest any one f nd ng accord
h m should k ll h m. How could God n one case requ re that we th n
whosoever shed man’s blood, should have h s own blood shed by been ra
man, and at the same t me nterfere by m racle to prevent a man same t m
who had shed the blood of h s own good brother, from hav ng h s Aga
blood shed n return! ra nbow
It s worthy of remark, that the reason ass gned for requ r ng God ne
the blood of the murderer or manslayer to be shed, s a reason that G
that would be of force from the beg nn ng; namely, ‘Whosoever rememb
sheddeth man’s blood, by man shall h s blood be shed; for n the The
mage of God made He man.’ Th s reason would be as powerful sons o
n the days of Ca n as at any after per od. Yet, accord ng to the be fabu
story, Ca n was protected; h s blood was not shed. God nter- truth o
posed by m racle to prevent t from be ng shed. Th s s an as curs
add t onal proof, not only that the accounts are fabulous, but servant
that the accounts conta ned n the Book of Genes s are by d fferent the lord
authors, and by authors of d fferent sent ments. as bles
We sa d, on a former occas on, that there were two accounts of We th
the creat on. We may add now, that tak ng n the account of offspr n
Vers on 20180127
Page 187
the flood, we have three d fferent works or accounts n that book;

or, f not three, one of the accounts must be regarded as nterrupted
at verse 3rd of the second chapter, and as commenc ng aga n w th
the f fth chapter. But there appear to me to be three, f not four
d fferent accounts m xed together. In the f rst account God s
always spoken of s mply as God: n the second He s always
spoken of as the Lord God: n the th rd He s frequently spoken
of as the Lord, and occas onally as God: and then n the account
that follows, God s spoken of as God aga n, and not as the Lord,
or as the Lord God.
Another port on of the h story of Noah deserves attent on.
God s represented as say ng, ‘I w ll establ sh my covenant w th
you; and th s s the token of the covenant; I do set my bow n
the cloud, and t shall be a token for a covenant between me and
the earth,’ &c. ‘And t shall come to pass, when I br ng a cloud
over the earth, that the bow shall be seen n the cloud: and I
w ll remember my covenant, wh ch s between me and you, and
every l v ng creature of all flesh; and the water shall no more
become a flood to destroy all flesh. And the bow shall be n the
cloud; and I w ll look upon t, that I may remember the ever-
last ng covenant between God and every l v ng creature of all
flesh that s upon the earth.’—Gen. x. 14—16.
We observe, f rst, that the ra nbow s here represented as
or g nat ng after the flood. Before the flood there was no ra nbow,
accord ng to th s story. Now we grant that th s s poss ble, but
we th nk t very mprobable. We bel eve that there have always
been ra nbows ever s nce there were sunsh ne and showers at the
same t me.
Aga n: God s represented as say ng, ‘I w ll look upon the
ra nbow, that I may remember the everlast ng covenant.’ Could
God need any such means to ass st h s memory? Is t poss ble
that God should forget, or that God should need any help to
remember th ngs?
The account of Noah’s drunkenness, and of the conduct of h s
sons on that occas on, may be true, though to me t appears to
be fabulous. We are espec ally d sposed to call n quest on the
truth of the latter part of that account. Here Noah s represented
as curs ng h s son Canaan, and doom ng h m to be a servant of
servants unto h s brethren; as bless ng Shem, and g v ng h m
the lordsh p over Canaan, and doom ng Canaan to be h s servant;
as bless ng Japheth, and g v ng Canaan to be h s servant also.
We th nk that God could never encourage Noah to curse h s own
offspr ng; that God would rather nstruct Noah to forg ve h s
H3
Vers on 20180127
Page 188
offend ng ch ld, to teach h m the error of h s way, and br ng h m, parts o

f poss ble, to repentance. The curse and bless ng of Noah have ng to th
been represented as prophec es by many. They are treated as Aga
prophec es by Newton. The words are appl ed to the poster ty to see
of Noah’s sons, and the abject and serv le state of the negro race Th s s
has been accounted for by them; wh le by others the prophec es n perf
have been pleaded as a just f cat on of k dnapp ng and enslav ng n th s
the negro race. The negro race have been represented as the the peo
ch ldren of Ham. They are spoken of as the ch ldren of Ham n beg n t
one of Wesley’s hymns. The wh tes are represented as the they ha
descendants of Shem and Japheth, and these prophec es are found
cons dered as foretell ng, that through all future ages of t me, speech.
the wh tes shall enslave the blacks. These prophec es have, n th ngs?
consequence, been product ve of no l ttle m sch ef. The r nflu- men fr
ence s m sch evous st ll. We regard the story as a fable; t can True,
therefore do us no harm: but those who regard t as a revelat on served
of God’s character, and as an nfall ble record of God’s do ngs, could
are l able to be njur ously nfluenced by t. face of
In the tenth chapter we are told, that by the descendants of as the
Japheth the sles of the Gent les were d v ded, every one after and fa
h s tongue, and that the sons of Shem every one after the r they m
tongues took possess on of certa n other lands. Here, n th s the sea
tenth chapter, t s nt mated that the descendants of Noah spoke a c ty
d fferent languages. It s not however t ll we come to the have p
eleventh chapter that we meet w th any account of the con- Nor do
fus on of languages. Th s s not a contrad ct on, but t looks would
susp c ous. prevent
In the eleventh chapter we have an account of the bu ld ng of requ red
Babel. Th s appears to us to be another fable. ‘The whole to hav
earth was of one language and of one speech,’ the story tells us, length
and then t adds, that they journeyed from the East, that s, all togethe
the people of the earth journeyed; and that as they journeyed, on the
they found a pla n n the land of Sh nar, and dwelt there: that before
there they commenced a c ty and a tower whose top should reach w ll un
unto heaven, for the purpose of mak ng themselves a name, and underst
of prevent ng themselves from be ng scattered abroad on the face a week
of the earth. We can see no marks of truth or rat onal ty about bus nes
th s story. It seems very unl kely that all the nhab tants of the w thout
earth should move eastward together; that they should take up Bes
the r dwell ng n one pla n; that they should all un te n bu ld ng or g nat
one c ty and tower, and all th s after hav ng so lately been com- or g nat
manded to mult ply and replen sh the earth, and after t had been other p
told us n the prev ous chapter, that they had gone nto d fferent
Vers on 20180127
Page 189
parts of the world, d v d ng the slands and the cont nents accord-
ng to the r tongues, and fam l es, and nat ons.
Aga n, n the f fth verse we are told, that the Lord came down
to see the c ty and tower wh ch the ch ldren of men bu lded.
Th s s another unworthy representat on of the D v ne Be ng, but
n perfect harmony w th most of the representat ons of God g ven
n th s book before. God s then represented as say ng, ‘Behold
the people s one, and they have all one language, and th s they
beg n to do: and now noth ng w ll be restra ned from them wh ch
they have mag ned to do. Go to, let us go down, and there con-
found the r language, that they may not understand one another’s
speech.’ D d God w sh to restra n men from accompl sh ng great
th ngs? But how could the bu ld ng of a tower have prevented
men from be ng scattered abroad over the face of the earth?
True, t m ght have operated as a centre of un on; t m ght have
served as a place of resort to those who could travel; but t never
could have prevented mank nd from spread ng abroad over the
face of the earth. They must necessar ly have taken n fresh land
as the populat on ncreased, and consequently have spread farther
and farther from the r common centre; and n course of t me
they must have crossed over the mounta ns, and passed beyond
the seas, n search of food and necessar es. No, the erect on of
a c ty and a tower whose top should reach to heaven, could never
have prevented the spread of mank nd over the face of the earth.
Nor does t seem l kely that the confound ng of the r language
would have prevented them from rema n ng together, or long
prevented them from understand ng each other. It must have
requ red a m racle, ent rely suspend ng or chang ng man’s nature,
to have prevented them from understand ng each other for any
length of t me. Put a thousand men of d fferent languages
together, f a thousand men of d fferent languages could be found
on the face of the earth, and how long w ll they rema n together
before they beg n to understand one another? Not a day. They
w ll understand one another n some th ngs at once. They w ll
understand each other n other th ngs very shortly; and before
a week or a month had passed, they would be able to transact
bus ness, or to jo n n carry ng forward any great undertak ng,
w thout d ff culty.
Bes des, there s reason to bel eve that d vers t es of language
or g nated gradually; that they or g nated as they are now
or g nat ng n some places, and as they are now pass ng away n
other places. The or g n of the d vers t es of language was
Vers on 20180127
Page 190
exceed ngly d fferent, I am persuaded, from that wh ch s ass gned conduc

n the account before us. pla ner
In the twelfth chapter, the h story of Abraham commences. coward
I am ncl ned to th nk that n the follow ng parts of the h story amount
of the Book of Genes s, we have less of fable, and more of fact; early t
though I mag ne that even here the fable abounds to a cons der- from G
able extent, and that the fabulous and real are so blended as a sp
together, as to render t mposs ble for them ever to be separated. story l
I shall not dwell on every part cular part of the story, but make revelat
remarks on port ons of the story here and there. I shall not brutal t
conf ne myself to remarks on the truth or falsehood of the story, sacred
but g ve my thoughts of the character and tendency of ts been re
d fferent port ons. product
And, f rst, let me observe, that wh le Abraham s set forth as Ther
a good man, a man of God, a man whom God has engaged the he
spec ally to bless, a man to whom God s represented as say ng, d spute
‘I w ll bless them that bless thee, and curse h m that curseth appears
thee; and n thee shall all the fam l es of the earth be blessed:’ beaut fu
I say wh le Abraham s thus set forth as a good man, and as a pray th
spec al favour te of God, we are told, that when Abraham went thy her
nto Egypt, he requested h s w fe to say that she was h s s ster, thee?
lest the people of Egypt should k ll h m n order to get possess on the lef
of her. She accord ngly called herself h s s ster. The Egypt ans, the r gh
as Abraham had ant c pated, were struck w th Sarah’s beauty, eyes, a
and the pr nces commended her before Pharoah, and she was watered
taken, accord ngly, nto Pharoah’s house, as a concub ne or w fe. Gomorr
Pharoah treated Abraham well for her sake, t s sa d, and gave Egypt,
h m sheep, and oxen, and asses, and men-servants, and ma d- pla n o
servants, and she-asses and camels. And Abraham consented to themsel
allow h s w fe to be thus taken from h m to be a harlot or a of Can
concub ne to the Egypt an monarch. Rather than r sk h s l fe, h s ten
he would teach h s w fe to l e, and l e h mself, and allow h s w fe Abraha
to be taken from h s s de by a sensual monarch, for the v lest approba
purposes. We are next told that God plagued Pharoah and h s In th
house w th great plagues because of Sarah, Abraham's w fe: that dorlaom
Pharoah, hav ng d scovered the tr ck that had been played upon k ng of
h m, called Abraham and sa d, ‘What s th s that thou hast done taken,
unto me? Why d dst thou not tell me that she was thy w fe? ham, w
Why sa dst thou, she s my s ster, &c.? And they sent h m and pu
away, and h s w fe, and all that he had.’ Not the sl ghtest nt - goods,
mat on s g ven n the story that the wr ter cons dered the conduct women
of Abraham blameable. No express on of d sapprobat on of h s when t
carr ed
Vers on 20180127
Page 191
conduct s to be found n the account. Yet noth ng can be

pla ner than that h s conduct was mean, and dece tful, and
cowardly, and self sh, and brutal. We do not say that the same
amount or degree of v rtue could be expected of men n those
early t mes as now, but we do say that men wr t ng a revelat on
from God would not represent a man who could act so unworth ly,
as a spec al object of God’s favour, w thout some explanat on. A
story l ke the one before us would be calculated, f taken as a
revelat on from God, to encourage ly ng, and coward ce, and
brutal ty. We say aga n, f such stor es had been found n the
sacred books of the Ch nese or the H ndoos, they would have
been referred to as a proof that those books were the fabulous
product ons of err ng and mperfect men.
There s a story n the 13th chapter respect ng a str fe between
the herdmen of Lot and the herdmen of Abraham, and of a
d spute between Abraham and Lot n consequence. Here Abraham
appears to advantage. H s conduct on th s occas on s truly
beaut ful. ‘And Abram sa d unto Lot, let there be no str fe, I
pray thee, between me and thee, and between my herdmen and
thy herdmen; for we be brethren. Is not the whole land before
thee? Separate thyself, I pray thee, from me: f thou w lt take
the left hand, then I w ll go to the r ght; or f thou depart to
the r ght hand, then I w ll go to the left. And Lot l fted up h s
eyes, and beheld all the pla n of Jordan, that t was well
watered everywhere, before the Lord destroyed Sodom and
Gomorrah, even as the garden of the Lord, l ke the land of
Egypt, as thou comest unto Zoar. Then Lot chose h m all the
pla n of Jordan; and Lot journeyed east: and they separated
themselves the one from the other. Abram dwelled n the land
of Canaan, and Lot dwelled n the c t es of the pla n, and p tched
h s tent towards Sodom.’—Gen. x . 8—12. Th s was noble of
Abraham. Such conduct as th s would deserve the d v ne
approbat on.
In the next chapter we are told, that n a war waged by Che-
dorlaomer and others aga nst the k ng of Sodom and others, the
k ng of Sodom was conquered, and that Lot and h s goods were
taken, and carr ed away by the conquer ng party, and that Abra-
ham, when nformed of the d saster, armed h s tra ned servants
and pursued the captors, smote them, and brought back all the
goods, and brought aga n h s brother Lot and h s goods; and the
women also, and the people that had been captured, and that
when the K ng of Sodom, whose goods and property had been
carr ed away, sa d to Abraham, ‘G ve me the persons, and take
Vers on 20180127
Page 192
thou the goods to thyself.’ Abraham answered the K ng, and the ang
sa d, ‘I have l fted up my hand unto the Lord, the Most H gh thy m s
God, the possessor of heaven and earth, that I w ll not take from Now
thee a thread even to a shoe latchet, and that I w ll not take any- ham an
th ng that s th ne, lest thou shouldst say, I have made Abraham other p
r ch. Th s too was a noble act, though the mot ve, as expressed n that th
the last words, was not of the h ghest order. spec al
The f rst P that s ment oned n the B ble, s Melch zedec. p ety, a
The only th ng that s recorded of h m s, that he went out to and wh
meet Abraham, when he was return ng v ctor ous from h s con- s on to
fl ct w th Chedorlaomer, and the k ngs that were n league w th t ll her
h m, and blessed h m, g v ng h m bread and w ne, and tak ng ness for
t thes of all the spo ls that Abraham had taken n the war. Th s We
s the h story of pr est sm n all ages. The pr est goes forth to unto H
meet the v ctor ous, not the vanqu shed; to bless the conqueror, son, an
and represent h s v ctory as the g ft of God; to g ve the v ctor ous be a w
ch ef a l ttle bread and w ne, and take a tenth of all the spo ls n and ev
return. I say th s s the h story of pr est sm n all ages; to should
flatter the prosperous, to support the powerful, and to take a tenth account
of the r property or plunder n return. than th
There are several stor es n the f fteenth and s xteenth chapters born.
of Genes s, on wh ch I shall hazard no op n on: I may, however, dants.
observe, that Abraham s reported to have gone n to one of h s Clarke
female slaves, and to have had a son by her, and that no nt ma- n Job
t on s g ven that h s conduct was cons dered by the wr ter to be can be
unnatural or w cked. Now noth ng s more certa n, than that of the
adultery or polygamy s a transgress on of God’s laws. Man s then pro
pla nly des gned for marr age, but he s as pla nly des gned for ‘God
marr age w th one alone; and t seems to me amaz ng that we all pol
should have ever regarded a book as an unm xed revelat on of the par
truth and duty, as a perfect and nfall ble gu de n knowledge and have th
r ghteousness, wh ch could records deeds of adultery, w thout f xed h
utter ng a word of condemnat on aga nst them; that could set they m
forth a man as the fr end of God, at the very t me he was trans- desert
gress ng God’s laws. th s res
The next th ng recorded of Abraham s, that he g ves per- sa d to
m ss on to Sarah, h s w fe, to abuse and torture Hagar, who pasture
s now w th ch ld, t ll the poor oppressed one can endure no please;
longer, but s forced to flee from her cruel m stress. Yet noth ng look ng
s sa d condemnatory of e ther Abraham or Sarah. Every th ng n the r
they do s spoken of, or passed over, as though t were perfectly It s
r ght. man’s
Wh le Hagar s seated by a founta n of water n the w lderness, Pers an
Vers on 20180127
Page 193
the angel of the Lord s represented as say ng to her, ‘Return to

thy m stress, and subm t thyself under her hands.’
Now, we grant that the th ngs that are here recorded of Abra-
ham and Sarah, are at var ance w th the sp r t and teach ngs of
other port ons of Scr pture: but th s does not at all alter the fact,
that th s port on of Scr pture holds forth to our adm rat on as a
spec al favour te of God, and to our m tat on as a pattern of
p ety, a man who s gu lty of ly ng, of coward ce, and of adultery,
and who, when h s bond slave s w th ch ld by h m, g ves perm s-
s on to h s w fe to abuse, to beat, and torture her as she pleases,
t ll her stat on becomes ntolerable, and she flees nto the w lder-
ness for safety.
We are next told, that the angel of the Lord who appeared
unto Hagar, told her that she was w th ch ld, and should bear a
son, and should call h s name Ishmael, and that her son should
be a w ld man, and that h s hand would be aga nst every man,
and every man’s hand aga nst h m. Th s s a cur ous story. I
should rather myself bel eve that the prophecy was nvented to
account for the war-l ke character and hab ts of the Ishmael tes,
than that the prophecy had been uttered before Ishmael was
born. Th s prophecy s generally appl ed to Ishmael’s descen-
dants. It s thus appl ed by Newton and Adam Clarke. Adam
Clarke appl es to Ishmael’s descendants the words that are used
n Job xxx x. 5, 8, of the w ld ass, and says, that ‘noth ng
can be more descr pt ve of the wander ng, lawless, free-boot ng l fe
of the Arabs, the descendants of Ishmael, than th s passage.’ He
then proceeds to say:—
‘God h mself has sent them out free; he has loosed them from
all pol t cal restra nt. The w lderness s the r hab tat on, and n
the parched land, where no other human be ngs could l ve, they
have the r dwell ngs. They scorn the c ty, and therefore have no
f xed hab tat ons; for the r mult tude they are not afra d; for when
they make depredat ons on c t es and towns, they ret re nto the
desert w th so much prec p tancy, that all pursu t s eluded: n
th s respect, the cry ng of the dr ver s d sregarded. They may be
sa d to have no lands; and yet the range of the mounta ns s the r
pasture, they p tch the r tents and feed the r flocks wherever they
please; and they search after every green th ng, are cont nually
look ng after prey, and se ze on every k nd of property that comes
n the r way.
It s further sa d, h s hand shall be aga nst every man, and every
man’s hand aga nst h m.—Many potentates among the Abyss n ans,
Pers ans, Egypt ans, and Turks, have endeavoured to subjugate the
Vers on 20180127
Page 194
wander ng or w ld Arabs; but though they have had temporary escaped

tr umphs, they have been ult mately unsuccessful. Sesostr s, Ishmae
Cyrus, Pompey, and Trajan, all endeavoured to conquer Arab a, year.
but n va n. From the beg nn ng, to the present day, they have that t
ma nta ned the r ndependency; and God preserves them as a fals f ed
last ng monument of h s prov dent al care, and an ncontest ble and go
argument of the truth of D v ne Revelat on. Had the Pentateuch a t me
no other argument to ev nce ts d v ne or g n, the account of every
Ishmael and the prophecy concern ng h s descendants, collated nto on
w th the r h story and manner of l fe, dur ng a per od of nearly shepher
four thousand years, would be suff c ent. Indeed the argument s k ngdom
so absolutely demonstrat ve, that the man who would attempt ts nor de
refutat on, n the s ght of reason and common sense would be full
stand conv cted of the most r d culous presumpt on, and excess ve sea.
folly.’ In c
Now I do attempt ts refutat on. The argument, so far from that he
prov ng the Book of Genes s to be a D v ne revelat on n the covenan
sense n wh ch Adam Clarke uses that phrase, proves t to be no be c r
such th ng. Could t be God’s ntent on that a race of men should cumc se
l ve n a w ld and lawless state, support ng themselves as free, Can an
booters, as general robbers and murderers,—that the r hands should for ma
be aga nst every man’s hand, and every man’s aga nst them, for myself
thousands of years n success on,—and that, n order to fulf l a acqu es
prophecy del vered n the nfancy of t me, lawlessness, plunder, others,
war, and murder, should be perpetuated n the r most savage more.
forms for ever? The not on s monstrous. We th nk that the or g nat
man who can bu ld an argument for the unm xed d v n ty, for part of
the absolute nfall b l ty of the book of Genes s, on such a story, nant be
and on such a prophecy, does h mself stand conv cted of r d cu- unnatur
lous presumpt on and excess ve folly. We bel eve that God meant and Go
men for peace, and that ult mately he w ll br ng wars to a un versal pleasur
and perpetual end. noth ng
But aga n, we do not bel eve that the passage under cons dera- man to
t on has been fulf lled n the h story of the Arabs at all. We do w th G
not th nk that the hands of the Arabs have been aga nst every man, n all a
and that every man’s hands have been aga nst them. The h story bod es,
of the world proves that t has not been so. The prophecy then should
has never been fulf lled. It was not fulf lled n Ishmael h mself; r ghteou
and t has not been fulf lled n h s poster ty. Indeed, had t been mercy,
fulf lled n Ishmael, Ishmael would doubtless have per shed n Ther
h s younger days. If every man’s hand had been aga nst Ishmael, wh ch
could Ishmael have poss bly escaped? And f the world at large wh ch
had been aga nst h s descendants, could h s descendants have of h s
Vers on 20180127
Page 195
escaped? If the world at large were aga nst the descendants of

Ishmael at present, the descendants of Ishmael would per sh n a
year. The prophecy then s proved false. But even suppos ng
that t had been fulf lled to the present t me, t would have to be
fals f ed by and by, or else other prophec es, of a more cheer ng
and godly character, must prove false; for many prophec es foretell
a t me when wars shall cease: when peace shall spread through
every land, and when all mank nd shall be gathered together
nto one commun ty; when there shall be one flock, under one
shepherd; when the k ngdoms of the world shall become the
k ngdom of God and of h s sa nts; when they shall not hurt
nor destroy n God’s holy mounta n, but when the earth shall
be full of the knowledge of the Lord, as the waters cover the
sea.
In chapter xv ., God s represented as say ng to Abraham,
that he would form a w th h m; and th s was the
covenant, that every man-ch ld n Abraham’s household should
be c rcumc sed, and that the man-ch ld who was not c r-
cumc sed should be cut off from h s people. I need not say,
Can any one bel eve that God would ever make such a covenant?
for many bel eve that he made such a covenant. I bel eved t
myself t ll lately: that s to say, I rece ved t as true; I
acqu esced n t; but I d d t unth nk ngly, unreason ngly; and
others, no doubt, do the same. I now bel eve th s story no
more. I regard t as a f ct on. I have no doubt that the story
or g nated n the prevalence of c rcumc s on amongst a certa n
part of mank nd, and not that c rcumc s on or g nated n a cove-
nant between God and Abraham. C rcumc s on s a bloody, an
unnatural r te: t s worse than the custom of sacr f c ng an mals;
and God, I am persuaded, could never e ther requ re t, or take
pleasure n t. ‘C rcumc s on s noth ng, and unc rcumc s on s
noth ng:’ n other words, c rcumc s on s no recommendat on of
man to God, and unc rcumc s on s no obstacle to man’s acceptance
w th God, and never was. That wh ch God has requ red of man
n all ages has been, not that they should wound and torture the r
bod es, or endanger the r health and the r l fe, but that they
should avo d ev l and do good; that they should l ve soberly,
r ghteously, and godly; and that they should do justly, love
mercy, and walk humbly w th the r God.
There are several other stor es of less mportance n th s chapter,
wh ch we may pass over w thout remark; but there s one verse
wh ch ought to be not ced, wh ch s as follows: ‘And all the men
of h s house, born n the house, and bought w th money of the
Vers on 20180127
Page 196
stranger, were c rcumc sed w th h m.’— Gen. xv . 27. From th s thy s g

t s pla n, that Abraham was not only a slave-holder: but a slave- l ttle w
buyer; that he traded n men. Yet noth ng s sa d condemnatory yoursel
of th s conduct. Though k dnapp ng, and man-steal ng, and and co
traff ck ng n human be ngs are condemned n other parts of the therefor
Scr ptures, they are conn ved at or spoken of as matters of course, as thou
passed over uncensured, n the h story of Abraham, who s held explana
forth as the spec al fr end of God, and the pattern and example of They w
God’s people. one of
In the 18th chapter, there are many th ngs on wh ch I am God th
hardly prepared to g ve judgment; yet there are some that must and th
not pass unnot ced. Three men or three angels are represented as as, M
v s t ng Abraham, as eat ng and dr nk ng w th h m, and as then Son, a
foretell ng that Sarah should have a son. Sarah, who overheard account
the r conversat on, ; but be ng observed, and asked why Godhea
she laughed, she den ed t, and sa d she d d not laugh; yet no was to
nt mat on s g ven that Sarah d d wrong n th s ly ng. She s after, a
censured for doubt ng whether she should have a ch ld when she was were o
gett ng near a hundred years old, but no reproof s g ven to her for to the
ly ng. what p
In the twent eth and twenty-f rst verses of th s chapter, we these t
have the follow ng: ‘And the Lord sa d, Because the cry of Holy G
Sodom and Gomorrah s great, and because the r s n s very gr ev- eat, I c
ous; I w ll go down now, and see whether they have done passage
altogether accord ng to the cry of t, wh ch s come unto me; and they w
f not, I w ll know.’—Gen. xv . 20, 21. Here God s represented Son, an
as s tt ng at a d stance from Sodom and Gomorrah, and tance f
rece v ng reports of what was pass ng there from others; but, pass ng
be ng doubtful whether the reports brought to h m were correct or employ
not, he forms the purpose of go ng down and v s t ng the ne gh- place c
bourhood h mself, to see whether the people had done altogether and tha
accord ng to the reports that had reached h m; and f not, to know of the
exactly how the matter stood. Noth ng can be pla ner, than that Sodom
the wr ter of th s book regarded God as a ; and that he cons - eyes an
dered h m l m ted as to place, and bel eved h m to der ve h s to the
knowledge of th ngs at a d stance, from the report of h s messen- those T
gers. It s also to be observed, that the person who s here spoken know n
of as the Lord, appears to be the same nd v dual or nd v duals that t
who ate of Abraham’s butter, and m lk, and veal, and bread, as a jumb
stated at the commencement of th s chapter. It s sa d that perfectl
Abraham l fted up h s eyes and looked, and lo, three men stood by low and
h m. These three men Abraham s represented as address ng as, I ma
M L . ‘He sa d, My Lord, f now I have found favour n represe
Vers on 20180127
Page 197

thy s ght, pass not away, I pray thee, from thy servant: let a
l ttle water, I pray you, be fetched, and wash your feet, and rest
yourselves under the tree: and I w ll fetch a morsel of bread,
and comfort ye your hearts; after that ye shall pass on: for
therefore are ye come to your servant. And they sa d, So do,
as thou hast sa d.’—Gen. xv . 3—5. I know, of course, the
explanat on wh ch certa n Tr n tar ans would g ve of the matter.
They would say that those three men were the Tr n ty; that
one of the men was God the Father, that the other man was
God the Son, and that the th rd man was God the Holy Ghost;
and they would account for Abraham’s address ng those three
as, M L , on the pr nc ple that God the Father, God the
Son, and God the Holy Ghost were one God. They would
account, I suppose, for the fact of these three persons n the
Godhead be ng called three men, on the pr nc ple that one of them
was to be ncarnated, and become a man, about two thousand years
after, and on the pr nc ple also, that as the three d v ne persons
were one God, the ncarnat on of one of them, m ght justly lead
to the whole three of them be ng spoken of as three men. On
what pr nc ple those Tr n tar ans would account for the fact, that
these three men, God the Father, God the Son, and God the
Holy Ghost, needed to rest themselves, and wash the r feet, and
eat, I cannot tell. They no doubt would say that th s part of the
passage was exceed ngly myster ous. Nor can I tell n what way
they would account for the fact that God the Father, God the
Son, and God the Holy Ghost, should all of them l ve at a d s-
tance from Sodom and Gomorrah, and know noth ng of what was
pass ng there but by hearsay; that they should have n the r
employment as messengers, persons n whom they could not
place conf dence, and on whose test mony they could not rely;
and that they should be obl ged, when they w sh to know the truth
of the reports brought to them, to take a journey and go down to
Sodom and Gomorrah themselves, to exam ne w th the r own
eyes and thus see whether the people there had done accord ng
to the report that had reached them. I say I cannot tell how
those Tr n tar ans would account for th s part of the story. I
know no explanat on they could g ve of t, but the common one,
that t s exceed ngly myster ous. To me the whole account seems
a jumble of gnorance, of error, and confus on. One th ng s
perfectly pla n, that the wr ter’s not ons of God were exceed ngly
low and l m ted.
I may further observe, that n the seventeenth chapter, God s
represented as say ng, that he would g ve to Abraham and h s
Vers on 20180127
Page 198
seed, the land of Canaan for an everlast ng possess on, and as br ng t

prom s ng that he would be the r God. I judge from th s passage, your ey
that the Jews, from the earl est ages, understood that Jehovah man m
was one God out of a number, and that wh le other gods were the could
gods of other nat ons, he was engaged to be the r God, the rs exclu- call h
s vely; the r God, and not the God of other nat ons. Th s not on could m
was man festly the not on of the wr ter of the Book of Genes s, who co
and th s not on appears man festly to have preva led amongst the a r ghte
Jews n the t me of Chr st and h s Apostles. Th s was one of the Then
great Jew sh errors wh ch the Apostle Paul d sproves n h s and br
Ep stle to the Romans. He there proves, that there s but one p llar o
God, and that that one God s the God of the Gent les as well as c ty to
of the Jews; thus combat ng the not on nculcated n the Old story a
Testament, that God was a local and part al God: one God out of n that
a number. ne ghbo
The follow ng part of the chapter conta ns an account of a been s
conversat on between Abraham and Jehovah, w th respect to And th
the destruct on of Sodom and Gomorrha. In reply to Abraham’s from th
entreaty, God engages, that f he should f nd f fty, forty, th rty, ne ghbo
twenty, or even ten r ghteous persons n Sodom, he w ll spare the the de
c ty for the r sake. It appears from th s passage also, that Abra- at plea
ham d d not yet suppose Jehovah to know for certa n, whether most a
there were ten r ghteous persons there or not. Jehovah s and se
represented as be ng st ll n doubt as to the number of r ghteous that a
men that were there; as be ng only on h s journey to make God as
nqu r es, and as say ng, ‘If I f nd n Sodom f fty or ten r ght- unaccou
eous men, I w ll spare the c ty for the r sakes.’ The
The next chapter conta ns the account of the destruct on of more g
Sodom and Gomorrha, and of the events connected w th the r story r
destruct on. The f rst part of the chapter tells us, that two a cave
angels v s ted Lot at Sodom, and eat w th h m, and that before w shful
the angels lay down for the n ght, the men of Sodom com- myself
passed the house round, both old and young, all the people from and ho
every quarter, and demanded that Lot should br ng the men elder d
out, that they m ght make use of them n the comm ss on of ‘Our f
an unnatural cr me. Th s I regard both as a gross and pal- account
pable falsehood, and as a most ndecent story. The dea that wh ch
all the men n the c ty, both old and young, all the people, from mprob
every quarter, should come and make such a demand, s mon- never c
strous. The follow ng verses make the story st ll more monstrous. ought n
Lot goes out to the men of the c ty, and tells them, that he refuses book n
to g ve up h s guests to be thus abused, and says, ‘I have two v rtue,
daughters, wh ch have not known man, let me, I pray you,
Vers on 20180127
Page 199
br ng them out unto you, and do ye unto them as s good n

your eyes, only unto these men do noth ng.’ Could any mortal
man make such a proposal as th s? And f any man on earth
could be found capable of mak ng such a proposal, should we
call h m r ghteous? Imposs ble. I cannot bel eve that a man
could make such a proposal, much less can I bel eve that a person
who could make such a proposal, would be called by God h mself
a r ghteous man.
Then follows the story of the destruct on of the place by f re
and br mstone from heaven, the convers on of Lot’s w fe nto a
p llar of salt, for look ng beh nd her on her escape from the
c ty to the mounta ns. I quest on the truth of th s part of the
story also. I th nk t very probable that the state of the so l
n that ne ghbourhood gave r se to the story. The ground n the
ne ghbourhood where Sodom and Gomorrha are supposed to have
been s tuated, abounds w th b tumen p ts. It was o ly, p tchy.
And there are frequent erupt ons of a b tum nous or o ly matter
from the lake near that place. From th s state of th ngs n the
ne ghbourhood, the story or fable very probably had ts or g n. But
the dea that a man who could offer h s daughters to be abused
at pleasure by a whole c ty of men, men of the f lth est and
most abom nable character, should be called a r ghteous man,
and set forth as an example to others, s monstrous. The dea
that a book conta n ng such a story could be appo nted by
God as an nfall ble gu de to truth and r ghteousness, s almost
unaccountable.
The story that follows s, f poss ble, more palpably false, and
more grossly ndecent, than what has gone before. I refer to the
story respect ng Lot and h s daughters wh le they were l v ng n
a cave n the mounta ns. I won’t repeat t, for though I am
w shful to reveal the true character of the B ble, I cannot nduce
myself to pollute the pages of my tract w th an account so f lthy
and horr ble. But let t be observed, n the f rst place, that the
elder daughter of Lot s represented as say ng to the younger one,
‘Our father s old.’ Let the age of the father be taken nto
account, and then let the reader of the story judge whether that
wh ch follows could be true. I not only regard the story as merely
mprobable; but as absolutely mposs ble. The th ng recorded
never could take place. But f such a th ng had taken place, t
ought never to have been recorded n any book, much less n a
book ntended to be read by all mank nd as a gu de to truth, to
v rtue, and to heaven. I bel eve the story or g nated n the hatred
Vers on 20180127
Page 200
wh ch the Jews had to the Moab tes and Ammon tes, the reported been fo
descendants of Lot. v rtue.
In the twent eth chapter we are told that Abraham aga n n The
effect den es Sarah to be h s w fe, by call ng her h s s ster, and Sarah,
that n consequence of h s fa thlessness he loses h s w fe. The had sp
story, however, tells us, that God warned Ab melech, the person follows
who had taken possess on of Abraham’s w fe, aga nst touch ng Abraha
her, &c. In th s case Sarah jo ns her husband n a l e. Abra- and he
ham says of h s w fe, ‘She s my s ster,’ and Sarah says of her ham, a
husband, ‘He s my brother and both consent, through fear, a sa d un
needless fear, to the v lest and most abom nable arrangement. Yet of the
Sarah s set forth even n the New Testament as an example sa d un
for women to follow, and Abraham, as an example for men to urge A
follow. Good men are called the ch ldren of Abraham, and Chr st an perpetra
women are told that they are daughters of Sarah, f they do well, Abraha
and are not terr f ed w th any amazement: as f Sarah had not dered
been terr f ed, and that w thout reason; and as f Abraham had Ishmae
not been cowardly, when there seemed danger. Ab melech s sat ove
represented as g v ng Abraham a terr ble, but just rebuke for h s ng to
m sconduct. Abraham excuses h mself by say ng, that he was her ch l
afra d they would k ll h m for Sarah’s sake, f they found that In th
Sarah was h s w fe. Hence t appears, that rather than r sk h s take h
l fe, Abraham would consent to have h s w fe taken and used as Abraha
a prost tute. Abraham says, ‘I thought surely the fear of God bound
s not n th s place.’ He seems to have thought h mself more slay h
rel g ous than other people, though ready to prevar cate or l e, and s t on o
even to g ve up h s w fe to prost tut on. l eve t
In the seventh verse, God s represented as say ng to Ab me- would
lech, ‘Restore to the man h s w fe, for he s a , and shall someth
pray for thee, and thou shalt l ve;’ wh le t s pla n, through the s pla
whole of the chapter, that Ab melech was as good a man as cons ste
Abraham, f not a better. I should rather have supposed that pla n th
Abraham needed the prayers of Ab melech, than that Ab melech not bro
needed the prayers of Abraham, and that God would as soon have slave-h
heard the prayers of Ab melech as the prayers of Abraham. True, to try h
Ab melech took the woman; but he took her under the mpress on the c rc
that she was an unmarr ed woman; and he surrendered her as fa th w
soon as he knew h s error. In my judgment Abraham was the n orde
most cr m nal. have d
The story conta ned n the seventeenth and e ghteenth verses of from th
th s chapter, I shall not quote. I bel eve t to be false: but whether perform
false or true, t s a p ece of ndecency, and ought never to have had no
God sh
Vers on 20180127
Page 201
been found n a book profess ng to be a gu de to knowledge and

v rtue.
The next chapter beg ns by tell ng us that Jehovah v s ted
Sarah, as He had prev ously prom sed, and d d to Sarah as He
had spoken, and that Sarah conce ved and bare a son. Then
follows an account of the expuls on of Hagar and her ch ld from
Abraham’s house, at Sarah’s nst gat on. Th s expuls on of Hagar
and her ch ld, Abraham’s son, was exceed ngly gr evous to Abra-
ham, as m ght be expected. But the next verse tells us, that God
sa d unto Abraham, ‘Let t not be gr evous n thy s ght because
of the lad, and because of thy bond woman; n all that Sarah has
sa d unto thee, hearken unto her vo ce, &c.’ Thus God comes to
urge Abraham to obey the unreasonable demands of h s w fe, and
perpetrate the unnatural deed to wh ch she had urged h m: and
Abraham sent away Hagar, and her ch ld, h s son, and she wan-
dered n the w lderness t ll her bottle of water was gone. When
Ishmael was on the po nt of per sh ng of th rst, h s outcast mother
sat over aga nst h m, and l fted up her vo ce and wept, and accord-
ng to the story, had not a m racle been wrought, the outcast and
her ch ld must have per shed.
In the follow ng chapter we are told, that God bade Abraham
take h s son Isaac, and offer h m for a burnt-offer ng, and that
Abraham n obed ence to the command, went up nto a mounta n,
bound h s son, and stretched forth h s hand and took a kn fe to
slay h m, but was prevented from do ng so by the t mely nterpo-
s t on of the vo ce of God. Many d sbel eve th s story. I d sbe-
l eve t myself. If God had w shed to try Abraham’s fa th, he
would have tr ed t, n my judgment, by requ r ng h m to do
someth ng truly good, or to absta n from someth ng really ev l. It
s pla n that Abraham had not yet d st ngu shed h mself by a
cons stent d scharge of the common dut es of moral ty. It s
pla n that he had not got r d of the fear of death,—that he had
not broken off the hab t of ly ng, and that he had not g ven up
slave-hold ng or the slave-trade. There was no necess ty therefore
to try h s fa th by requ r ng h m to do someth ng beyond or out of
the c rcle of common dut es. There was enough to exerc se h s
fa th w th n that c rcle. If God had need to try Abraham’s fa th
n order to sat sfy h mself respect ng Abraham’s character, he would
have done t, n my judgment, by requ r ng of h m abst nence
from those moral ev ls wh ch st ll clung to h s character, or the
performance of some of those moral dut es by wh ch Abraham
had not yet d st ngu shed h mself. I bel eve t mposs ble that
God should command a man to k ll h s own son, and burn h s
Vers on 20180127
Page 202
body as a sacr f ce, n any case. I bel eve the story conta ned n It s
th s chapter to be an mmoral one, as well as a false one; and f God s
the cr me of murder ng the r own ch ldren had not been a most I loved
horr ble and unnatural one, there s reason to bel eve that numbers Jacob’s
of people would have been nduced by th s story to have comm tted w cked
the horr ble deed. story, a
I have read a report of one man murder ng h s ch ld under an that I
mpress on that God requ red h m to m tate the v rtue of Abra- Jacob.
ham; and the reason why Abraham has not had more m tators s, from w
that human nature s too good and too strong to be generally cor- to Esau
rupted or perverted by such stor es. bought
St ll, as I have sa d w th respect to former parts of the Book of Esau so
Genes s, so may I say of th s part, that though the stor es, n my fa nt a
judgment, are fables, there are st ll m xed up w th many of them some p
mportant rel g ous elements. God s st ll represented n general hard-he
as hat ng that wh ch s ev l, and lov ng that wh ch s good; as sell h
pun sh ng the w cked, and reward ng the good. So far the nflu- repl ed,
ence of those fables s good. But the l ne between good and ev l th s b r
s not correctly drawn, and n many cases God s represented as and he
conn v ng at ev l n h s favour tes, and as tak ng very l ttle not ce Then J
of true goodness, when found among the uncovenanted ones, such eat and
as Ab melech. hsbr
In chapter twenty-f ve, we have a very mprobable and ndel cate he val
story respect ng the b rth of Esau and Jacob. I shall not repeat What m
t. My readers can exam ne t, and judge of ts character for them- the pr
selves. To me there are several th ngs n the story that seem others
mprobable. It seems mprobable that tw n ch ldren of the same been m
father and the same mother, should d ffer so w dely from each tocrats
other as s here represented; that one should be born red, all over far mor
l ke a ha ry garment; and the other pla n and smooth. It appears to part
equally mprobable that the ch ld that was born second, should and Pr
take hold of the heel of the f rst-born w th h s hand. The story r ght, th
conta ned n the 22nd verse, about the ch ldren struggl ng toge- Would
ther before they were born, and about the expectant mother, nat ons
ask ng counsel of God, and the explanat on wh ch the Lord s nf n te
represented as g v ng of the matter, namely, that two nat ons were and he
n her womb, and two manner of people, and that the one should self fro
be stronger than the other, and that the elder should serve the do ng.
younger, s, n my judgment, a most fool sh and r d culous story. amb t o
It proves, too, that the man who wrote t, e ther knew l ttle and th
about human nature, or that he was exceed ngly thoughtless h s bro
and credulous w th respect to the character of the tales he to g ve
reported. unless
Vers on 20180127
Page 203
It s n reference to those two ch ldren, Jacob and Esau, that

God s represented as say ng, by one of the prophets, ‘Jacob have
I loved, and Esau have I hated.’ But t s d ff cult to f nd n what
Jacob’s worth or v rtue cons sted, and n what Esau’s v ce or
w ckedness cons sted. There s not, that I can f nd, n the whole
story, a s ngle d scred table th ng recorded of Esau; nor s there,
that I can f nd, a s ngle deed of remarkable v rtue recorded of
Jacob. If I were to judge of the characters of Jacob and Esau
from what s recorded n the Scr ptures, I should g ve preference
to Esau’s. True, Esau sold h s b rthr ght, but Jacob bought t, and
bought t under c rcumstances exceed ngly d scred table to h m.
Esau sold h s b rthr ght; but he sold t to save h s l fe. He was
fa nt and ready to d e, and asked Jacob to g ve h m a l ttle of
some pottage that he had been prepar ng, and the unnatural and
hard-hearted brother had the v llany to propose that Esau should
sell h m h s b rthr ght for a l ttle of the pottage; and Esau
repl ed, ‘Behold, I am at the po nt to d e, and what prof t shall
th s b rthr ght do me? And Jacob sa d, swear to me th s day;
and he sware unto h m; and he sold h s b rthr ght unto Jacob.
Then Jacob gave Esau bread and pottage of lent ls; and he d d
eat and dr nk, and rose up, and went h s way: thus Esau desp sed
h s b rthr ght.’ Esau d d desp se h s b rthr ght; that s to say,
he valued h s l fe more than h s b rthr ght. And d d w sely.
What man of sense would not do the same? Who would not sell
the pr v leges of a b rthr ght, to avo d starvat on. I w sh some
others had desp sed the r b rthr ght as Esau d d; t would have
been much better for the world. If our Engl sh and Ir sh Ar s-
tocrats had desp sed the r b rthr ght, th s country would have been
far more prosperous and happy than t s. It s the r unw ll ngness
to part w th the r b rthr ght as t s called; t s the law of Enta l
and Pr mogen ture, made to prevent them from sell ng the r b rth-
r ght, that has done so much to mpover sh and destroy the k ngdom.
Would to God that our Ar stocrats, and that the Ar stocrats of the
nat ons generally, had sold the r b rthr ght; t would have been an
nf n te bless ng to the world. Yes, Esau desp sed h s b rthr ght,
and he proved h mself w se n so do ng. He sold t to save h m-
self from starvat on; and he acted l ke a man of sense n so
do ng. And Jacob bought t, and proved h mself a self sh and
amb t ous man n so do ng. He bought t ‘for a mess of potage,’
and thus proved h mself an extort oner. He took advantage of
h s brother’s necess ty to get hold of h s b rthr ght. He refused
to g ve h s brother a l ttle pottage to save h m from starvat on,
unless h s brother would g ve h m h s b rthr ght n return; and
Vers on 20180127
Page 204
n do ng so he proved h mself one of the greatest and v lest of been d

s nners, one of the most cruel and unnatural of the human race. resolve
I say, tak ng the story as t stands, suppos ng the story s as here Jacob
recorded to be true, Esau was the better man, and Jacob was the years o
worse man. Yet the Scr ptures tells us, that God loved Jacob, and ev
and that he hated Esau; wh ch, accord ng to the softest nterpre- may re
tat on, means, that God loved Jacob better than he loved Esau. on the
Wh le Adam Clarke fool shly condemns Esau for sell ng h s b rth- Rebeka
r ght to avo d per sh ng, he very properly adds: ‘What shall we n the
say of h s most unnatural brother Jacob, who refused to let h m pos t on
have a morsel of food to preserve h m from death, unless he gave ters. T
h m up h s b rthr ght. Surely he who bought t under such c r- an affe
cumstances, was as bad as he who sold t. Thus Jacob ver f ed man, a
h s r ght to the name of supplanter.’ Th s s very good, only unworth
Adam Clarke ought not to have contented h mself w th say ng, that Ja
that he who, under such c rcumstances, bought the b rthr ght was esteem,
as bad as he who sold t; he ought to have sa d he was much, F fthly,
ncomparably worse. ta nly n
In chapter twenty-s x we have an account of Isaac tell ng a of as
s m lar l e to that wh ch h s father told, and that for a s m lar charact
purpose, namely, to save h mself from death. ‘And Isaac dwelt love an
n Gerar. And the men of the place asked h m of h s w fe; and The
he sa d, she s my s ster: for he feared to say, she s my w fe; lest, manner
sa d he, the men of the place should k ll me for Rebekah; because to Leah
she was fa r to look upon.’ It however appears, from the after Rachel
part of the story, that he had no need to be thus afra d; that barga n
Ab melech was a v rtuous, consc ent ous man. 14 to 2
In chapter twenty-seventh we have the account of the fraud remarks
pract sed upon Isaac n h s old age, by Rebekah and Jacob, of them
and of the consequent anger of Esau, and of Jacob’s fl ght to see, are
h s Uncle Laban. Isaac was old and about to d e, and he contrary
w shed Esau, who was a hunter, to go and fetch h m some to bles
ven son, and make h m some savoury meat, such as he loved, man to
that he m ght eat t, and that h s soul m ght bless h m before lead ng
he d ed. Rebekah, who heard what Isaac her husband sa d to It s d
Esau, consp red w th Jacob, her younger son to dece ve her port on
husband, and to defraud Esau of h s father’s bless ng. But the w th a
story s too long to repeat, and my readers, or most of them culars.
at least, are acqua nted w th t, and all can read t as t stands In th
n the B ble. Rebekah and Jacob succeeded by fraud and wrestl n
ly ng, n mpos ng upon Isaac, and nduc ng h m to g ve a h s pre
bless ng to Jacob nstead of Esau. When Esau came back, and had spoken
found how h s father had been mposed upon, and how he had God fa
Vers on 20180127
Page 205
been defrauded, he was exceed ngly sorrowful and angry, and

resolved to be avenged on h s brother. Rebekah, however, got
Jacob sent off to h s uncle’s, where he rema ned for fourteen
years or upwards. How Esau afterwards forgave h s brother,
and even refused h s proferred g fts, my readers have read, and
may read aga n, for themselves. The remarks I would make
on the story are these:—F rst, t hardly seems l kely that
Rebekah and Jacob should be able to mpose upon the r father
n the way that s recorded. Secondly, f they pract sed the m-
pos t ons recorded, they were most dece tful and unworthy charac-
ters. Th rdly, f the latter part of the story be true, then Esau was
an affect onate brother, and a noble-hearted and generous-m nded
man, and Jacob was a dece tful, self sh, crouch ng brother, and an
unworthy man. Fourthly, f all th s was true, then t s mposs ble
that Jacob should be an object of God’s spec al approbat on and
esteem, and that Esau should be an object of h s abhorrence.
F fthly, whether the story be regarded as true or false, t has cer-
ta nly no good tendency. The best character n the story s spoken
of as an outcast from God’s affect onate regards, and the worst
characters n the story are represented as objects of God’s spec al
love and bless ng.
The account of Jacob’s sojourn w th h s uncle Laban, of the
manner n wh ch Laban oppressed and cheated h m, of h s marr age
to Leah and Rachel, of h s tak ng to h mself the female slaves of
Rachel and Leah, and hav ng ch ldren by them, and of the
barga n made between Rachel and Leah, as recorded n chap. xxx,
14 to 21, comes next. It would be too ted ous to make lengthened
remarks on t. Some port ons of the story are ndel cate, others
of them seem exceed ng mprobable, and none of them, that I can
see, are calculated to be of any moral or rel g ous use. On the
contrary, the story generally represents God as work ng m racles
to bless and prosper a false, a dece tful, and unnatural man; a
man too who was a polygam st and an adulterer; a man whose
lead ng character st cs were cunn ng, and self shness, and fraud.
It s doubtful, however, whether the story be correct. Some
port ons of t are probably true; but the truth s probably m xed
w th a greater amount of f ct on. But I cannot enter nto part -
culars.
In the th rty-second chapter we have a strange account of Jacob
wrestl ng w th a man, from even ng t ll the break of day, and of
h s preva l ng at length upon the man to bless h m. Th s man s
spoken of as God. Jacob s represented as say ng, ‘I have seen
God face to face.’ It s stated that Jacob, n h s wrestl ng w th
I2
Vers on 20180127
Page 206
God, had h s th gh put out of jo nt, and the last verse of the On
chapter concludes the story as follows:—‘Therefore the ch ldren marks:
of Israel eat not of the s new wh ch shrank, wh ch s upon the ‘The
hollow of the th gh, unto th s day; because he touched the was wh
hollow of Jacob’s th gh n the s new that shrank.’ I should judge at work
that th s story of Jacob wrestl ng w th God, or g nated n some exped e
fool sh custom wh ch preva led amongst the Jews, of not eat ng of most p
a certa n part of the an mals wh ch they k lled. cess ve
In the th rty-second chapter we have an account of the meet ng a wom
between Esau and Jacob, a meet ng most cred table to Esau, sup- and san
pos ng the story to be correct. wh ch
In reference to the conduct of Rebekah and Jacob, Adam Clarke most d
expresses h mself very strongly, and n h s note at the conclus on th s ar
of chapter twenty-seven, he has these words : nately
‘In the preced ng notes, I have endeavoured to represent th ngs c ent.
s mply as they were. I have not cop ed the manner of many com- a bad
mentators, who have laboured to v nd cate the characters of Jacob conduc
and h s mother n the transact ons here recorded. As I fear God, success
and w sh to follow h m, I dare not bless what he hath not blessed, conduc
nor curse what he hath not cursed. I cons der the whole of the appears
conduct both of Rebekah and Jacob n some respects deeply r zed h
cr m nal, and n all h ghly except onable.’ own br
W th respect to the story about Jacob’s nfluenc ng the offspr ng cattle;
of Laban’s cattle, caus ng the sheep to br ng forth r ngstreaked could b
or speckled lambs at h s pleasure, as well as w th regard to some and sh
other port ons of Jacob’s story, Adam Clarke has the follow ng d v ne
remarks at the end of chapter th rty: Pentate
‘We have already seen many d ff cult es n th s chapter, and fr endsh
strange nc dents for wh ch we are not able to account. 1. The True
v car ous bear ng of ch ldren. 2. The nature and propert es of ever co
the mandrakes. 3. The barga n of Jacob and Laban, as related ledge, o
ver. 32 and 35, and 4. The bus ness of the part -coloured flocks, superst
produced by means of the females look ng at the var egated rods, m scon
may be, espec ally the three last, ranked amongst the most d ff - governm
cult th ngs n th s book. W thout encumber ng the page w th t s th
quotat ons and op n ons, more d vers f ed than the flocks n rela- present
t on to wh ch they are proposed, I have g ven the best sense I was at
could; and th nk t much better and safer to confess gnorance, of th s
than, under the semblance of w sdom and learn ng, to mult ply the aut
conjectures.’ as an u
I once thought Adam Clarke r ght; but now I th nk t better, extent,
nstead of confess ng gnorance, and acknowledg ng myster es, to Ther
express doubts as to the truth of the story, and charge the mystery stor es,
upon the fabulous character of the story.
Vers on 20180127
Page 207
On the character of Jacob, A. Clarke has the follow ng re-

marks:
‘The talent possessed by Jacob was a most dangerous one: he
was what may be truly called a schem ng man; h s w ts were st ll
at work, and as he dev sed, so he executed, be ng as fru tful n
exped ents as he was n plans. Th s was the pr nc pal and the
most prom nent character st c of h s l fe; and whatever was ex-
cess ve here, was ow ng to h s mother’s tu t on—she was ev dently
a woman who pa d l ttle respect to what s called moral pr nc ple;
and sanct f ed all k nds of means, by the goodness of the end at
wh ch she a med; wh ch, n soc al, c v l, and rel g ous l fe, s the
most dangerous pr nc ple on wh ch a person can poss bly act. In
th s art she appears to have nstructed her son; and, unfortu-
nately for h mself, he was n some nstances but too apt a prof -
c ent. Early hab ts are not eas ly rooted out, espec ally those of
a bad k nd. How far God approved of the whole of Jacob’s
conduct, I shall not nqu re: t s certa n that he attr butes h s
success to d v ne nterpos t on, and God h mself censures Laban’s
conduct towards h m: see chap. xxx . 7—12. But st ll he
appears to have proceeded farther than th s nterpos t on autho-
r zed h m to go, espec ally n the means he used to mprove h s
own breed, wh ch necessar ly led to the deter orat on of Laban’s
cattle; for, after the transact ons referred to above, these cattle
could be but l ttle worth. The whole account, w th all ts l ghts
and shades, I cons der as another proof of mpart al ty of the
d v ne h stor an, and a strong ev dence of the authent c ty of the
Pentateuch. Ne ther the sp r t of dece t, nor the part al ty of
fr endsh p could ever pen such an account.
True, ne ther the sp r t of dece t nor the part al ty of fr endsh p
ever could pen such an account; nor could the sp r t of know-
ledge, of truth, and of p ety. It was the sp r t of gnorance and of
superst t on, or the sp r t of p ety m xed w th gross errors and sad
m sconcept ons of r ght and wrong, and of the character and
government of God, that or g nated and penned the story. And
t s the same sp r t wh ch perpetuates a bel ef of the story at the
present t me. And the fact that the success of Jacob’s tr ckery
was attr buted to d v ne nterpos t on, s of tself suff c ent proof
of th s. So far from cons der ng th s story as another proof of
the authent c ty of the Pentateuch, I cons der t as another and
as an unanswerable proof, that the Book of Genes s s, to a great
extent, a collect on of fables.
There are certa n chronolog cal d ff cult es connected w th these
stor es, nto wh ch I need not enter. I am rev ew ng the B ble
Vers on 20180127
Page 208
as a rel g ous, a moral book. I am exam n ng the cla ms of ortho- upon th

dox pr esthoods, to have t regarded as an nfall ble gu de to blood,
truth and duty, so that quest ons of chronology are of less m- n vess
portance. were n
We have next the story of Joseph, wh ch, on the whole, s an r ver d
nterest ng and nstruct ve story. It does, however, conta n some dr nk o
port ons that are object onable. It conta ns some port ons too the lan
wh ch have every a r of mprobab l ty. It s, however, on the so w t
whole, super or to the rest of the stor es conta ned n th s book. dened.
The h story of Joseph s, however, nterrupted n the m ddle, by It not
a most f lthy and ndel cate story respect ng Judah, and respect ng pla nest
Err and Onan, h s sons. Forn cat on, n ts v lest forms, s here mag c a
treated as a matter of course, and stor es of barga ns between equal to
patr archs and harlots are g ven w thout the sl ghtest nt mat on But
that there was any th ng am ss n such transact ons. Joseph too s no far
represented as a d v ner or mag c an. He s also represented as present
ly ng; and what s worse, he s further represented as obta n ng port on
from all the Egypt ans the r land, on cond t on of supply ng charact
them w th corn dur ng the fam ne, thus secur ng the whole of the at the
land to the monarch, and reduc ng the Egypt ans generally to compar
slavery. These parts of the h story of Joseph are to h s d scred t, w th th
and as no fault s found w th Joseph for those th ngs, we cons der and the
the story calculated to exert an unfavourable nfluence upon to the
morals and upon human nterests. wr ter
We come next to Exodus. Here we have an account of the cause o
b rth of Moses, of h s be ng cast out, and found by Pharoah’s nsert n
daughter, and nursed by her as her son, of h s conduct when he now.
came of age, and of h s labours to del ver Israel h s people from
the r bondage n the land of Egypt. How much of th s story s
true, and how much of t s fabulous, I do not presume to say. I
must, however, make some remarks on the contest between Moses
and the Egypt an mag c ans.
It s sa d that when Aaron cast down h s rod n the presence of
Pharoah, t became a serpent, and then t s added, that Pharoah
called the w se men and the sorcerers, who d d n l ke manner w th
the r enchantments, and the r rods became serpents. Aaron, how-
ever, s represented as hav ng the advantage n th s respect, that
Aaron’s rod swallowed up the rods of the sorcerers and mag -
c ans. Th s I regard as utterly fabulous. Men generally would
have regarded t as fabulous, f they had found t n the sacred
books of any other nat on. The story s, n my judgment, mon-
strous.
Aaron next stretches out h s hand upon the waters of Egypt,
Vers on 20180127
Page 209
upon the r streams, the r r vers, and the r ponds, and they become
blood, and there was blood through all the land of Egypt, both
n vessels of earth, and n vessels of stone; all the waters that
were n the r ver were turned to blood; the f sh that was n the
r ver d ed, and the r ver stank, and the Egypt ans could not
dr nk of the water of the r ver; there was blood throughout all
the land of Egypt. It s then added the mag c ans of Egypt d d
so w th the r enchantments, and that Pharoah’s heart was har-
dened. Th s story we cons der both as fabulous and m sch evous.
It not only records what we bel eve to be untrue, but g ves the
pla nest countenance poss ble to false not ons respect ng the power of
mag c ans or sorcerers, represent ng them as able to work m racles
equal to the m racles sa d to be wrought by Moses and Aaron.
But here we rest. We shall carry our rev ew of the B ble
no farther for the present. We th nk t suff c ent to have
presented to our readers our v ews w th respect to the earl er
port ons of the B ble. Those who are w shful to ascerta n the
character of the B ble throughout, can pursue the r own nqu r es
at the r own le sure. They have only to take the B ble, and
compare ts statements w th each other, w th known facts,
w th the laws of nature, and w th the d ctates of common sense,
and they may come to a tolerably correct conclus on w th respect
to the character and mer ts of d fferent port ons.” Thus far the
wr ter proceeds; and, as I th nk, he has done good serv ce to the
cause of Truth and God, I hope he w ll not be angry w th me for
nsert ng h s v ews, however w dely he may d ffer from them
now.
Vers on 20180127
Page 210
up, so th
as the B
not comm
the D v n
emp re, a
the worl
the so-c
churches
every bo
the r sys
has only
shape.
perusal o
true vers
w th the
Rome a
And th s
many hu
2. Th
The Book of God.
Laurence
been s n
theolog c
been som
BOOK III. scr pture
to prese
1. In the present Volume s conta ned the Book of s mply r
E the P , the Second Messenger from God to tempt an
man. He s called the Prophet, because he f rst made have on
known to the In t ated n the Myster es the terr ble For wr t
convuls on wh ch bur ed Atlant s n the bottom of the not be th
sea. It had been foreshadowed n the Seven Thunders ble ut l t
(Part I., 613); but these, as I have noted, were sealed of the p
Vers on 20180127
Page 211
ENOCH. 177
up, so that the world knew them not; n the same way
as the Book of Enoch was n part a sealed Volume, and
not commun cated to the profane. Enoch’s revelat on of
the D v ne Law, wh ch was once the Code of an mmense
emp re, and was known to pr ests and d v nes throughout
the world, d sappeared myster ously at an early per od of
the so-called Chr st an æra, when the Petro-Paul te
churches and the r felon ous pr ests began to destroy
every book wh ch was not n complete conform ty w th
the r systems (Acts x x. 19; see Part I., 432—3); and
has only recently been put forth, but n an mperfect
shape. The present ed t on s alone genu ne; and a
perusal of t w ll show that t was n harmony w th the
true vers on of the A , and was not n un son
w th the structure of sham Chr st an ty wh ch Papal
Rome and ts satell tes reared on the ru ns of Truth.
And th s fact of course expla ns ts d sappearance for so
many hundred years.
2. The fate of apocryphal wr t ngs n general, says
Laurence n h s d ssertat on on the Book of Enoch, has
been s ngular. On one s de, from the nfluence of
theolog cal op n on, or theolog cal capr ce, they have
been somet mes njud c ously adm tted nto the canon of
scr pture; wh le on the other s de, from an over-anx ety
to preserve that canon nv olate, they have been not
s mply rejected, but loaded w th every ep thet of con-
tempt and obloquy. The feel ngs perhaps of both part es
have on such occas ons run away w th the r judgment.
For wr t ngs of th s descr pt on, whatsoever may or may
not be the r cla m to nsp rat on, at least are of cons dera-
ble ut l ty where they nd cate the theolog cal op n ons
of the per ods at wh ch they were composed. Th s I
I3
Vers on 20180127
Page 212
apprehend to be pecul arly the case of the Book of the Arc

Enoch; wh ch, as hav ng been man festly wr tten before or g nal
the doctr nes of Chr st an ty were promulgated to the adm ts,
world, must afford us, when t refers to the nature and been the
character of the Mess ah, as t repeatedly does so refer, n d ffer
cred ble proof of what were the Jew sh op n ons upon those bulk of
po nts before the b rth of Chr st, and consequently before Testame
the poss ble predom nance of the Chr st an creed. The escape t
B shop does not nform us, n the forego ng passage, by system o
whose judgment or author ty the canon c ty of books s d d not
to be determ ned; whether t s to be dec ded as at the the true
Counc l of N ce. Part I., 109. All the anc ent fathers, has acco
and now our modern ones, adm t that the Old Testament treat ng
was subm tted to a careful rev ew by Esdras and the whom h
Synagogue, who d d as they pleased w th them. Buxtorf, Jesus.
T ber as, . 10. Every part of the Jew sh scr pture, says supposed
Tertull an, was rev ewed by Esdras. De Cultu Fæm., why t s
c. 3. Whether you say, says Jerom, that Moses was the and perh
author of the Pentateuch, or that Esdras reformed the guages;
work, s a matter of nd fference; mply ng that the Zohar;
latter was qu te as l kely as the former. Ad Helv d. . tract on
212. And the reverend and r ght reverend comp lers compos
of what s called The Speaker’s Commentary c te these to proph
passages w th approbat on; nor do they venture to deny has not
the r truth. See Part I., 77. It s folly therefore to he has, l
talk of canon c ty as be ng a certa n test of truth. Any speculat
one who ser ously contended for the nfall b l ty of w thout
Esdras, or the Synagogue, on that or on any other the most
matter, would expose h mself to just scorn. No books struck w
ought to be n the Canon whose nternal ev dence proves Tertull a
that they cannot be of God. ex stence
3. The vers on of Enoch wh ch has been put forth by of wh ch
Vers on 20180127
Page 213
ENOCH. 179
the Archb shop s n many respects taken from an

or g nal that s spur ous. To a cr t cal eye, as Laurence
adm ts, t presents the obv ous appearances of hav ng
been the work of two or three d fferent persons, l v ng
n d fferent per ods, as Murray confesses, just as the
bulk of the wr t ngs wh ch now const tute the Old
Testament are at length proved to be. Th s fact d d not
escape the not ce of the Archb shop: but wedded to a
system of wh ch he was one of the Prætor an guard, t
d d not occur to h m that t was exped ent to separate
the true from the false, the old from the new; and he
has accord ngly translated the whole of what he had,
treat ng t however as a f gment by some ngen ous Jew
whom he supposes to have l ved before the advent of
Jesus. Why th s person forged t n Hebrew, as s
supposed, but w thout any bas s; how t became lost;
why t should have been translated nto the Abyss n an,
and perhaps the Greek, and nto no other known lan-
guages; how allus ons have been made to t n the
Zohar; and under what delus on Tertull an, n h s
tract on Idolatry, wrote when he spoke of t as the
compos t on of the most anc ent prophet Enoch, nsp red
to prophecy by the Holy Sp r t, the learned Archb shop
has not thought t worthy of h s not ce to expla n; but
he has, l ke all such wr ters, ndulged n assert ons and
speculat ons wh ch he would have h s readers accept
w thout any reason, as f they furn shed n themselves
the most conv nc ng proofs. It s mposs ble not to be
struck w th the cool way n wh ch he d sposes of
Tertull an, who, h mself a staunch bel ever n the
ex stence and authent c ty of a Book of Enoch, n proof
of wh ch he g ves many arguments, s thus d sposed of by
Vers on 20180127
Page 214
the Archb shop: “W th the arguments of Tertull an n of the T

proof of ts nsp rat on and authent c ty I have noth ng shown t
to do”—as f the author ty of an ndependent wr ter and tury or
a Chr st an Father at so early a per od was of no value eas ly p
at all: and as f an orthodox Archb shop was ent tled to dom nan
treat them w th contempt. That t was classed by some gery, m
of the fathers, as they are called ( n many nstances, ng* eve
ndeed, fathers of l es) among the apocryphal tracts, repugnan
demonstrates noth ng. Apocryphal does not mean should e
spur ous, as the mult tude s taught to bel eve: t means Canon; a
“h dden,” that s, a book, or someth ng else, concealed amb t ou
from the general la ty, because t conta ned secrets wh ch have des
t was not deemed adv sable that the general la ty should t becom
know. And that Enoch, the conservator of the Myster es, wrote, o
should enwrap n darkness certa n port ons of h s own susp c ou
Book, as he was forced to do certa n port ons of the genu ne
Apocalypse, s hardly a matter of surpr se. Jesus the repo
h mself alluded to a t me when all the Sacred Wr t ngs sacred h
wh ch had been so stud ously kept from the knowledge the prese
of the people should be made publ c: There s noth ng reason s
h d wh ch shall not be man fested, ne ther was anyth ng controve
kept secret (αποκρυφον) but that t should come abroad. 4. Wh
Mark v. 22. And that t me s come. Yet Irenæus E
n the second century, and Clemens of Alexandr a, and If ts nt
Anatol us B shop of Laod cea, f the r test mony be worth men can
anyth ng, do not speak of t as though they den ed ts
authent c ty; Tertull an n the same age quotes from t * Th
putt ng
as authent c; nor does Or gen, who n most matters of a alluded
theolog cal character s worth a phalanx of those canon zed Matt.
no ma
mpostors, throw any doubt upon the work, though he
say ngs
adm ts that t was not wholly accepted by the churches. symbol
It s quoted on var ous occas ons n the Testament some to
Vers on 20180127
Page 215
ENOCH. 181
of the Twelve Patr archs, a work wh ch N tzsch has

shown to belong to the latter part of the f rst cen-
tury or the beg nn ng of the second. It w ll be
eas ly perce ved why t was that the Church then
dom nant, wh ch spent ts days and n ghts n for-
gery, mut lat ng, nterpolat ng, corrupt ng, or destroy-
ng* every manuscr pt that conta ned aught that was
repugnant to ts young des re of un versal despot sm,
should exclude th s work from what t called the Sacred
Canon; and as the fathers were the humble slaves of th s
amb t ous harlot (Part III., 637), and as all the r wr t ngs
have descended to us, f ltered through the r unholy hands,
t becomes mposs ble e ther to rely on what the latter
wrote, or on that wh ch, com ng to us from the most
susp c ous guard ansh p, s declared to have been the r
genu ne compos t on. I regard therefore w th contempt
the reported op n ons of those wr ters on any matter of
sacred h story; and I cannot conceal my surpr se that n
the present days any one of ndependent m nd or unb assed
reason should refer to them as author t es upon any
controverted matter (1).
4. Whatever the current of op n on may be, the B
E must now stand upon ts own ntr ns c worth.
If ts nternal ev dence supports t, no op n ons of dead
men can destroy ts value; f t possesses not th s nternal
* The nterpolat on of new doctr nes nto old books, and the
putt ng forth of modern f gments under anc ent names, s occultly
alluded to by Jesus under the symbol of new w ne n old bottles.
Matt. x. 17; Mark . 22; Luke v. 37, 38. It s wonderful that
no man has as yet attempted to expla n the numerous myst c
say ngs of th s Messenger: many of them deeply t nged w th the
symbol sm of H ndustan and of Pythagoras, who s supposed by
some to be the Shanskr t Bud’ha Gooros, or Teacher of W sdom.
Vers on 20180127
Page 216
ev dence, no proof that I can offer w ll persuade the world volume

that t s genu ne (2). If t be a Book of Truth, t s a be regar
Book of God; and he who th nks w ll be persuaded that present
t s Truth. If t be, as that most learned, but not always wh ch th
w se man, Herbert, the author of N mrod, v. 43, calls The Cab
Laurence’s Enoch, “an nfamous volume,” t must wend thought
the way of all such. Now does t go forth among man- of the fo
k nd to make ts own way as t may deserve. Those who why sho
exam ne t fa rly w ll be conv nced that t s one of the conta ne
most anc ent and authent c Volumes n the world; those the New
who are too lazy, too cunn ng, or too sensual to do so, the supr
w ll go to the r pr ests to ask them how they shall that we c
bel eve, and the r pr ests, as usual, w ll add a new r vet reject t;
to the r fetters, and tell them that t s apocryphal. So work a s
be t. But there shall come a day when God h mself n the m
w ll ar se upon h s Throne, and demand from every be ng ghoul w
a reason for the fa th that was n h m; and when the never be
trembl ng sp r t answers to ts Lord that t bel eved or everyth n
d sbel eved accord ng to ts smooth-faced parson, and reason.
sought no knowledge by ts own exert ons, t s easy to years ag
conjecture what the judgment of the Lord w ll be. He cont nue
shall say unto them, Depart from me, ye cursed, nto the aught I
everlast ng f re, prepared for the dev l and h s angels. fa th on
Matt. xxv. 41; and out of that F re, when shall they Pap sts h
ascend? God. Th
5. In speak ng of the Book of Enoch as here g ven, and Chr
and treat ng t as d fferent from the Book of Enoch therefore
alluded to by anc ent wr ters, the reader w ll bear n cons der
m nd that there was probably an authent c and certa nly njur ous
a forged or nterpolated copy: as there always has been nto the
a true and a false Apocalypse. It s mposs ble now to content o
know whether those anc ent wr ters who allude to the th s d ff
Vers on 20180127
Page 217
ENOCH. 183
volume refer to that wh ch was true or that wh ch may

be regarded as only a fabr cat on. Suff c ent for the
present purpose s t that they had a Book of Enoch
wh ch they treated as a genu ne and nsp red revelat on.
The Cabbal sts, says a wr ter n K tto’s B ble Cyclopæd a,
thought that Enoch was really the author, but whether
of the forged or the lost Enoch we do not know. And
why should not Enoch be really the author? If t
conta ned, as the Old Testament does, and part even of
the New, v ews of God, or of Truth, ncons stent w th
the supreme d gn ty and pur ty of the F rst, or w th all
that we can conce ve of the Second, then ndeed we m ght
reject t; but I challenge the b bl cal to po nt out n th s
work a s ngle sentence wh ch can lower the dea of God
n the m nd of any, or at all l ken H m to the Jew sh
ghoul whom they call Jehovah. But th s challenge w ll
never be accepted. The orthodox bel ever w ll take
everyth ng from h s parson, and noth ng from h s own
reason. He was well descr bed by R chard Baxter many
years ago, and as he was then—poor wretch!—so he st ll
cont nues to be. Few Chr st ans among us, he says, for
aught I f nd, have any better than the Pop sh mpl c t
fa th on th s po nt, nor any better arguments than the
Pap sts have to prove the Scr pture to be the Word of
God. They have rece ved t by trad t on; godly m n sters
and Chr st ans tell them so; t s mp ous to doubt of t;
therefore they bel eve t. * * * It s strange to
cons der how we all abhor that p ece of popery as most
njur ous to God of all the rest, wh ch resolves our fa th
nto the author ty of the Church; and yet that we do
content ourselves w th the same k nd of fa th, only w th
th s d fference—the pap sts bel eve scr pture to be the
Vers on 20180127
Page 218
Word of God, because the r Church sa th so; and we, day. Fo

because our Church or our leaders say so. Many a nk to c
thousand do profess Chr st an ty, and zealously hate the except th
enem es thereof, upon the same grounds, to the same end, and pure
and from the same corrupt pr nc ples, as the Jews d d have aff
hate and k ll Chr st. It s the rel g on of the country, per sh, a
where every man s reproached that bel eves otherw se. the hand
Had they been born and bred n the rel g on of Mohammed enemy o
they would have been as zealous for h m. Sa nts’ Rest, p. 2. that no
6. That from a very early per od there was a forged Enoch: n
copy may be learned from a tenet attr buted to Enoch by Dr. Laur
one of the Hebrew Rabb s, but of wh ch tenet no trace copy, w
ex sts now n the spur ous ed t on of B shop Laurence, or car ng, t
n the authent c copy conta ned n th s volume. Moses fact s, p
Ma mon des ntroduces the Prophet as d scours ng thus: the Spea
“S nce God has created these heavenly bod es, and placed gravely
them on h gh n the r exalted spheres; s nce he has put what s g
honour upon them, and uses them as h s m n sters, t s and that
but reasonable that we should pra se and extol and put more kno
honour upon them l kew se; for th s s the ntent on of but t sh
the Blessed God, that we should magn fy and reverence order. T
whomsoever He hath magn f ed, just as a k ng des res by a rep
that h s m n sters should be honoured, wh ch s do ng was an
honour to the Pr nce h mself.” It s mposs ble that b shops
Enoch, the Messenger of God, and the preacher of w th the
Monothe sm, could have wr tten thus n pra se of star- they no
worsh p. So l kew se we read n Laurence’s Book of all-powe
Enoch as follows (Cap. 68), that among the nvent ons of cloud of
one of the fallen angels was the knowledge of wr t ng. 7. It
“He taught men to understand wr t ng, and nk, and Enoch h
paper. Therefore numerous have been those who have was to p
gone astray from every per od of the world, even to th s the great
Vers on 20180127
Page 219
ENOCH. 185
day. For men were not born for th s, thus w th pen and
nk to conf rm the r fa th: s nce they were not created,
except that, l ke the angels, they m ght rema n r ghteous
and pure; nor would death, wh ch destroys everyth ng,
have affected them. But by th s the r knowledge they
per sh, and by th s also ts power consumes them.” Here
the hand of the pr estly nterpolator, the everlast ng
enemy of knowledge, betrays tself: t s needless to add
that no such passage ex sts n the genu ne Book of
Enoch: nor could any M n ster of God preach t. But
Dr. Laurence translated t as he found t n h s spur ous
copy, w thout, as t would seem, suspect ng, or perhaps
car ng, that t was a w cked corrupt on of the text. The
fact s, pr ests are never ashamed of th s teach ng. In
the Speakers’ Commentary we have the B shop of Ely
gravely tell ng us, that man should not seek to learn
what s good and ev l from h mself, but from God only!
and that he should not set up an ndependent search for
more knowledge than s f tt ng. Th s s guarded language,
but t shows what s st ll n the m nds of the pr estly
order. The same r ght reverend wr ter d sgraces h mself
by a repet t on of the old exploded fable that Zaratusht
was an assoc ate of Dan el. See Part III., 510. When
b shops are capable of these nfam es n the 19th century
w th the blaze of publ c op n on upon them, what may
they not have done n other ages, when they were
all-powerful, and when the la ty were no better than a
cloud of smoke?
7. It s obv ous enough why the Jews n the r copy of
Enoch had the passage c ted by Moses Ma mon des; t
was to prop up the r system of jud c al astrology. Of
the great sc ence of astronomy the Jews never possessed
Vers on 20180127
Page 220
any knowledge; but they clung obst nately to all that m ght t
related to mag c, w tchcraft, and jud c al astrology, and Dan el’s
declared the stars fore-f gured all earthly events; a doctr ne and nte
wh ch brought them mmense ga ns from all who were f gment.
so fool sh as to be m sled, and strengthened the r pol t cal noth ng.
nfluence n all those countr es where they had any. port on o
Some of them ndeed averred that the stars exerted a w lder fo
d rect nfluence on human act ons; but the more artful the seve
pretended that they d d not make but s gn fy; for that s obv o
the heavens were only a k nd of d v ne Volume n whose regard to
characters they that were sk lled may read or spell out fact, to b
human events. And the pr ests declar ng that they separate
alone were sk lled, the reader may judge for h mself how w thout
great must have been the r emolument from th s source. here g v
For the same reason the paragraph aga nst knowledge Enoch o
was nterpolated and promulged. Knowledge from the whole g
very f rst, even to the present moment, has been de- s harmo
nounced as an ev l th ng by the pr ests of s n; the 9. Th
Hebrew tract wr ters declared that tast ng the Tree of may hav
Knowledge brought death and m sery unto the earth and m ght be
f nal damnat on n hell; and from the r days t ll now we tracts, as
f nd all the sacerdotal cohort, from the Pope of Rome to Laurence
the crawl ng m ss onary, marshalled aga nst the d ffus on translate
of true knowledge, and persecut ng ts enl ghtened of nterr
preachers. the refor
8. Laurence, c t ng the spur ous port on of the Book last mom
wh ch he ed ted, as ev dence n favour of h s hypothes s, even thre
argues therefrom that the whole was composed after the h s syste
Hebrew capt v ty, and by some one who had the wr t ngs such lea
of Dan el before h m. But the wr t ngs of Dan el are
themselves a fabr cat on. Part I, 404, 456; as he h mself *O
was a foul tra tor. Part II, 509. W th equal reason who wr
Vers on 20180127
Page 221
ENOCH. 187
m ght t be argued n reply that the Jews who forged

Dan el’s prophecy had the Book of Enoch before them,
and nterpolated passages or deas from t nto the r
f gment. Arguments of th s k nd, therefore, go for really
noth ng. They are based upon the assumpt on that every
port on of the Old Testament s genu ne, than wh ch a
w lder folly never ex sted. The want of coherence among
the several parts, says the wr ter n K tto’s Cyclopæd a,
s obv ous. Detached port ons are put together w thout
regard to the r mutual connect on. The work seems, n
fact, to be made up of several p eces, wh ch hav ng been
separately composed, were afterwards thrown together
w thout care. Let the reader compare the genu ne Enoch
here g ven w th the double or three-fold, or quadruple,
Enoch of the Archb shop, and he w ll perce ve that the
whole ground of th s reason ng ent rely fa ls. The one
s harmony; the other chaos.*
9. The B shop, ndeed, h mself remarks that the book
may have been composed at d fferent per ods: perhaps t
m ght be also added, that there may have been d fferent
tracts, as well as tracts composed by d fferent authors. If
Laurence really bel eved th s, t may be asked why he
translated and even ed ted such a f gment? But th s l ne
of nterrogat on would hardly have su ted a d gn tary of
the reformed church. It s clear that the B shop, at the
last moment, dreaded the work wh ch he publ shed, and
even threw doubts upon t as far as he could, as t opposed
h s system. And th s, I th nk, may expla n as well, why
such learned and accompl shed men, as the reverend
* On chapter 64 the Archb shop h mself adm ts that t s not Enoch

who wr tes, but some one who relates a V s on of Noah.
Vers on 20180127
Page 222
author of N mrod, have laboured to befoul the Book of as has o

Enoch w th all the r m ght and knowledge. It m ght Ad. Ep s
expla n also why pract cally the Book has d sappeared w th gre
from the publ c, and s only at rare ntervals acc dentally the true
found at a bookstall. The wr ter n K tto’s Cyclopæd a s than add
forced to confess that “the Book of Dan el presents s far m
s m lar features;” but almost every student knew th s rence.
already. 12. In
10. It s ev dent, says the Rev. Mr. Murray, n h s we read
Enoch Rest tutus, that the work of at least two d fferent ye may
authors, l v ng n countr es removed from one another, not rece
by not less than th rty degrees of lat tude, s comb ned n are wr tt
one port on of th s book. The same author, hav ng c ted to the na
var ous allus ons to the Book of Enoch, n the Testaments and the r
of the Twelve Patr archs, says: I conclude therefore that Cleob us
we have n the Testaments of the Twelve Patr archs at books u
least some nd rect test mony of the former d lap dat on and do c
of th s Book, f not of the separate ex stence of ts love Chr
d fferent parts. But all th s sort of object on appl es as also som
well to all the tracts n the Old Testament as t does to Enoch, a
Enoch. Why, then, are not they g ven up by the pr ests. Here t
The answer s, that on the authent c ty of Enoch the r for- ntent on
tunes do not depend; but that f the Old Testament s between
confessed to be what t s, n great part a forgery, the Jesus, an
b shops and r ch parsons w ll no longer have the r thousands, anc ent.
but s nk nto ru n w th the church tself, wh ch s based absurd to
upon those false scr ptures. before th
11. Grot us says of Enoch: Credo n t o l brum fu sse of the b
ex guum, sed cum tempore, quemque ea quæ volu t e commen
add d sse, ut n l br s ll s abstrus or bus factum est sæpe: I to be ac
bel eve that at f rst, t was a l ttle book, but that n nterpret
course of t me, each person added to t what he pleased, date ass
Vers on 20180127
Page 223
ENOCH. 189
as has often been done n books of an abstruse k nd.

Ad. Ep st. Jud. The last part of h s remark appl es
w th great truth to Isa ah and such tracts; but I th nk
the true Book of Enoch was rather subtracted from
than added to. See Part III, 536. The present Book
s far more comprehens ve than that ed ted by Lau-
rence.
12. In the Apostol cal Const tut ons, book 6, cap. 16,
we read as follows: We have sent all th ngs to you, that
ye may know our op n on, what t s; and that ye may
not rece ve those books wh ch obta n n our name, but
are wr tten by the ungodly. For you are not to attend
to the names of the apostles, but to the nature of the th ngs,
and the r settled op n ons. For we know that S mon and
Cleob us and the r followers, have comp led po sonous
books under the name of Chr st, and of h s d sc ples;
and do carry them about n order to dece ve you, who
love Chr st, and us h s servants. And among the anc ents
also some have wr tten apocryphal books of Moses, and
Enoch, and Adam, and Isa ah, and Dav d, and El as, &c.
Here t w ll be observed that the wr ter, f he s not
ntent onally amb guous, makes an mportant d st nct on
between books of a modern date, wh ch bore the name of
Jesus, and those of a far remote ant qu ty wh ch he calls
anc ent. Among these he classes Enoch; so that t s
absurd to pretend that t was wr tten only a short per od
before the advent of the N nth Messenger, wh ch most
of the b bl cal commentators do. Jerome l kew se n h s
comment on Psalm 122, 3, says: The Book s man festly
to be accounted among the Apocrypha, and the anc ent
nterpreters have so spoken of t. But f t were of the
date ass gned to t by modern wr ters, the word anc ent,
Vers on 20180127
Page 224
as used n th s early per od of the Church, would have sacred w

no mean ng whatever. Tertull an nt mates that t was And a gr
rejected from the r canon by the Jews of h s day, because so place
t seemed to help Chr st an ty—allud ng doubtless to the themselv
Mess an c passages wh ch f gure so largely n t, and n support
the Apocalypse. But the reject on of t by the Jews, Book of
because t alluded to a Mess as, s surely no val d reason s true, t
why t should be rejected by Chr st ans. And Tertull an ocean to
ev dently had l ttle respect for any such grounds of
reject on as that. Opera, 151. The reader w ll bear n
m nd that the forged book of Enoch, wh ch s ment oned
n the Apostol cal Const tut ons, s not necessar ly the
same as that wh ch Laurence ed ted, any more than the
K ran ment oned n Part I, 260, was the true volume
of the same t tle. See General Index, s. v. K ran .
13. Father K rcher says of the Book of Enoch, a
fragment of wh ch he c tes n Greek: Et quamv s s l ber
apocryphus s t, qu a tamen ant qu ss mus est, et ante
Chr st tempora vetust ss mâ trad t one scr ptus, &c.
Œd p. Ægypt. . 68. And a more learned and large-
m nded scholar than K rcher, the Papal Church never
produced. What conclus on can we draw from h s call ng but th s
t “most anc ent!”? Had he seen the real copy, wh ch Jew sh C
I bel eve to be n the Vat can? or had he heard of t 15. In
from some of those who were entrusted w th the secret? as I have
I bel eve that n the crypts at Rome, there are genu ne f nd: I h
cop es of many of the true Scr ptures of the Messengers. you w ll
See Part I. 260, 314. Part III, 115. taments
14. Whether the Book of Enoch was placed among Dan el,
the Canon cal Books or not does not matter n the least: says also
the F rst Ep stle of St. Clement to the Cor nth ans, and that you
the Ep stle of the Hebrews, have been placed among the conclus v
Vers on 20180127
Page 225
ENOCH. 191
sacred wr t ngs. B shop Wake’s Apostol cal Fathers, 5.

And a great many other well known forger es were once
so placed. What are many of the Canon cal Books
themselves, but clear and man fest f gments? wr tten to
support a system, and not to d ffuse Truth. What s the
Book of Jonah and h s Whale? It has occult relat on, t
s true, to Oannes, the Man-F sh, who came out of the
ocean to reprove the gu lty and to teach the gnorant:
but th s s not the reason why t has been placed n the
Jew sh Canon. Part III, 421.
15. In the Testament of the Twelve Patr archs allus ons,
as I have before sa d, are made to th s Book. In Juda we
f nd: I have read n the Book of Enoch the Just, that
you w ll act w th mp ety n the last days. In the Tes-
taments of Lev , of Nepthal m, and Benjam n, and
Dan el, nearly the same language s used; the latter
says also: I have read n the Book of Enoch the Just
that your pr nce s Satanas, &c. These quotat ons are
conclus ve that the book was not the f ct on of a Chr st an;
Vers on 20180127
Page 226
no Jew would refer to t f t were so, and the author of They wo

the Testaments was unquest onably a Hebrew. He c tes The tho
Enoch (whom the Jews call Metatron, the Great Scr be, as d st nct
n the Targum of Jonathan), as he m ght quote Job, or allus ons
one of the H ndu hymns wh ch pass under the general the p ctu
name of Daoud. And I th nk also that no Jew would Moon, a
have composed th s Book w thout full reference to Adam rate the
and Eve, and Ka n and Abel, and some of the other and the
pr meval f ct ons on wh ch h s fa th s founded. He from an
would certa nly have lauded c rcumc s on. the mm
16. A s m lar observat on tells aga nst ts be ng forged ger, and
by a Chr st an. The name Jesus never occurs even n the those reg
modern copy of Enoch; from wh ch the nference s dour of
clear that t was ante-Chr st an. No follower of the grandeur
N nth Messenger would have wr tten a work professedly cl mes;
sacred, n wh ch h s name was not prophet cally ment oned the beau
w th honour as the Messenger of Heaven, and h s death truth t
as the perfect on of Martyrdom. We f nd Behemoth and v s ted t
Lev athan n Laurence’s copy. Would any Chr st an the spar
nsert these rabb n cal fables? It follows from these facts glory of
that the B shop’s Enoch s not the exclus ve compo- accustom
s t on of e ther a Chr st an or a Jew, but a hybr d learn wh
product on of Jews and Chr st ans jumbled up together. compare
Compare th s w th my Enoch, wh ch s all coherence, majest c
and dec de between. Note that there s no good ground for a dazzl
suppos ng that the passages relat ng to the Mess ah from Sp
were nterpolated n after t mes by Chr st ans: for, as also neg
the learned Hoffman well remarks, they const tute says the
essent al parts of the whole, be ng nt mately nterwoven t ons and
w th the p eces to wh ch they belong. Th s goes to the scr p
show therefore that these passages were Apocalypt c, or knew not
revealed n accordance w th that D v ne Pred ct on. 17. T
Vers on 20180127
Page 227
ENOCH. 193
They would hardly have been nterpolated by the Jews.

The thoroughly or ental character of the work, as
d st nct from the Jew sh, the sympathy w th, and
allus ons to, f re, l ght, splendour, the angel c orders,
the p ctures of the glor ous rad ance of the Sun and
Moon, and the attendant planets, all tend to corrobo-
rate the dea that the wr ter belonged to the purest
and the pr meval school of the East, as d st ngu shed
from any mere Hebrew offshoot; the school that was
the mmed ate ch ld and successor of the F rst Messen-
ger, and the H erophants of the Seven Churches. In
those reg ons n wh ch the true Enoch l ved, the splen-
dour of the Sun, Moon, and Stars, s of such wonderful
grandeur as cannot be mag ned by a nat ve of duller
cl mes; hence by no Chr st an or Hebrew wr ter s
the beauty of the heavenly host celebrated, because n
truth t has not been perce ved. A European who has
v s ted the East beholds w th aston shment and rapture
the sparkl ng lustre of the celest al lum nar es; the
glory of the r l ght s ten-fold that wh ch he has been
accustomed to see; and then for the f rst t me does he
learn what the true Or entals really mean when they
compare all that s br ght and beaut ful to those
majest c br ll ant l ghts wh ch sh ne upon them through
a dazzl ng atmosphere, by day and n ght, l ke gods
from Spheres of Parad se. Its astronomy, such as t s,
also negat ves a Jew sh authorsh p. It may be asked,
says the learned Vallancey, why are not the constella-
t ons and astronom cal terms more clearly expressed n
the scr ptures? The answer no doubt s, that the Jews
knew noth ng of the subl me sc ence.
17. The Archb shop h mself makes an observat on
Vers on 20180127
Page 228
wh ch appears to be subvers ve of h s own theory. 18. I

Allud ng to the awkward fact that Jude—a sacred and Cyclopæ
nsp red wr ter, as he s denom nated— n h s Ep stle, has have san
c ted a passage wh ch ex sts n the present work; the would he
r ght reverend translator thus proceeds: It may perhaps however
be remarked as a s ngular ty, that a book composed at glor ous
less than one hundred, perhaps at less than f fty years hell f re
before Jude’s Ep stle was wr tten, should n so short a reconc le
space of t me have so far mposed upon the publ c, as to ex sts n
be reputed by any the genu ne product on of the patr - w ll be f
arch Enoch. To th s object on the cr t c g ves no sat s- 19. It
factory reply, and he m ght also have added, that f Jude, the mos
the actual brother of Jesus, wrote under celest al ausp ces, n the Z
and at the d ctat on of the Holy Sp r t, and f, as we are commen
told (2 T m. . 16), all scr pture s g ven by nsp rat on w th the
of God, t s a s ngular c rcumstance that th s holy th s cele
wr ter, thus adm tted to the counc ls of the Most H gh, to const
should have deemed to be d v ne, a wretched forgery, by occas on
some outcast Jew, and that h s teacher and own brother, to a Book
God, should have perm tted h m, not only to rema n The follo
under so dangerous an error, but should have further that the C
allowed h m to publ sh t, and so mpose on others as a s t on n
sacred work, the clumsy falsehood of some des gn ng Enoch, n
Hebrew. I suppose t w ll not be ma nta ned that the pos t on,
forgery, wh ch had mposed upon the publ c, had l kew se least, wa
mposed on the Holy Sp r t under whose ausp ces Jude The Hol
wrote; and upon Jesus, the actual terrestr al God of the (Enoch)
Un verse. For th s reason Jerome would reject Jude For God
altogether from the Canon as a vagabond; not regard ng down wh
the vo ce of the Church n h s favour, or the author ty that God
wh ch he m ght cla m as be ng “the brother of our above: H
Lord.” the Gard
Vers on 20180127
Page 229
ENOCH. 195
18. It s scarcely cred ble, says a wr ter n K tto’s

Cyclopæd a, that Jude, wr t ng by nsp rat on, would
have sanct oned a false statement. It may be added,
would he have sanct oned a forged volume? The wr ter,
however, appears to console h mself n the end by the
glor ous reflect on that Enoch advocated the etern ty of
hell f re; and th s thoroughly orthodox sent ment half
reconc les h m to anyth ng of a d fferent nature wh ch
ex sts n Enoch’s wr t ngs. The passage c ted by Jude
w ll be found n chapter VII. of the present ed t on.
19. It s well known, says Archb shop Laurence, that
the most anc ent rema ns of the Cabala are conta ned
n the Zohar or Splendour; a spec es of ph losoph cal
commentary upon the Law, comb n ng theolog cal op n ons
w th the allegor cal subtlet es of the myst cal school. In
th s celebrated comp lat on of what was long supposed
to const tute the h dden w sdom of the Jew sh nat on,
occas onal references are made to the Book of Enoch, as
to a Book carefully preserved from generat on to generat on.
The follow ng passage from t w ll suff c ently demonstrate
that the Cabal sts were acqua nted w th a wr tten compo-
s t on n the r own language under the t tle of the Book of
Enoch, not w th a mere trad t onal record of such a com-
pos t on, and that th s Book, n an mportant part at
least, was the same as that wh ch st ll ex sts n Eth op c.
The Holy and the Blessed One, t s sa d, ra sed h m
(Enoch) from the world to serve H m; as t s wr tten:
For God took h m. From that t me a Book was del vered
down wh ch was called The Book of Enoch. In the hour
that God took h m, He showed h m all the repos tor es
above: He showed h m the Tree of L fe n the m dst of
the Garden; ts leaves and ts branches. We see all th s
K2
Vers on 20180127
Page 230
n h s Book. From th s extract t s perfectly ev dent to have

that the wr ter n the Zohar had no doubt that there then name t
ex sted an authent c copy of the Book of Enoch; that he later age
wrote probably w th the work before h m, and that t copy, wh
never entered nto h s thoughts that t was forged n contemp
modern t mes by one of h s own people. But whether he to nvest
possessed the genu ne work as here g ven, or the forged d st ngu
and mut lated transcr pt wh ch comes from Abyss n a, t far Dr. L
s of course mposs ble to know: and ndeed s hardly that the
worth f ve m nutes to enqu re. But there s another he comes
passage n the Zohar of a s m lar descr pt on, wh ch has but was
been quoted by Manasseh Ben Israel n h s Lat n tract part of
De Resurrect one Mortuorum, Amst., 1636, 335. We com ng
f nd n the Book of Enoch, he says, that after the Holy belong t
and Blessed One had caused h m to ascend, and shewed F rst Me
h m all the repos tor es of the super or and nfer or supposed
k ngdom, he showed h m the Tree of L fe, and the Tree argues f
( . e., the Book of the Apocalypse), respect ng wh ch parts tha
Adam had rece ved a command, and he showed h m the would h
hab tat on of Adam n the Garden of Eden. See true, and
General Index to Part III, s. v. Tree. These allus ons only. A
of the Zohar to the repos tor es of the celest al and ter- proved t
restr al k ngdoms, and to the Tree of L fe n the Garden verse to
of Eden, shewn to Enoch after h s ascent nto Heaven, absurd s
are d st nctly stated to have been taken from a volume c ted n
ent tled the Book of Enoch, and the very same allus ons n Hebre
w ll be found n the present [Laurence’s] vers on: Now comm tt
the authors of the Cabal st cal rema ns wrote or conveyed been tran
down the r recond te doctr nes n Chaldee. Scarcely n ts or
therefore, I apprehend, w ll t be quest oned that the copy the Gosp
of the Book of Enoch, wh ch they c ted, was wr tten n the r
e ther n that language or n Hebrew. For they appear translate
Vers on 20180127
Page 231
ENOCH. 197
to have regarded t as the genu ne work of h m whose

name t bore, and not as the spur ous product on of a
later age. Had they been solely acqua nted w th a Greek
copy, wh ch s very mprobable, they could never have
contemplated t as an or g nal; but they certa nly seemed
to nvest that to wh ch they referred w th th s h gh and
d st ngu shed character. The conclus on s obv ous. So
far Dr. Laurence, who n th s, as I apprehend, suggests
that the Rabb ns bel eved the work to be genu ne. Yet
he comes to the conclus on that the Book was not genu ne,
but was wr tten subsequent to Dan el, that s, to that
part of Dan el wh ch speaks of the Anc ent of Days
com ng to judgment! But as th s reference does not
belong to Dan el, but n real ty to the Apocalypse of the
F rst Messenger, the archb shop’s reason ng from that
supposed fact falls to the ground. In the same way he
argues from the man festly spur ous and nterpolated
parts that the whole s modern; whereas true cr t c sm
would have taught h m to separate the false from the
true, and to have based h s arguments upon the latter
only. As well m ght Waller’s song, Go lovely Rose, be
proved to be modern, because K rke Wh te added a f nal
verse to t, w th wh ch t s now usually pr nted. Equally
absurd s the Archb shop’s suggest on that because t was
c ted n the Zohar, t must necessar ly have been wr tten
n Hebrew; I only wonder why a scholar could have so
comm tted h mself. If t be asked why should t have
been translated nto Greek? why was t not promulgated
n ts or g nal language? I can only answer, why were
the Gospels so translated? Why were not they preserved
n the r supposed pr mal Syr ac? Why was Enoch
translated from ts or g nal nto Æth op c, and perhaps
Vers on 20180127
Page 232
Greek, and why has the latter been destroyed? Scal ger abom na
had no doubt that the Greek fragments of Enoch pre- show ng
served by Syncellus were a vers on from Hebrew, Shem, H
but the Hebrew tself ( f t ever ex sted) was descende
only a vers on from another and a dead language. that Cha
I am of op n on that the Rabb s destroyed the one of t
genu ne Enoch, because t seemed to support Chr s- and mor
t an ty, and because ts broad, grand, and un versal subjugat
teach ngs, formed for mank nd, not for castes or sects, r ght to
struck at the very roots of the desp cable and mp ous the fabul
cl quer e wh ch they subst tuted for the Amos an revela- damnabl
t on; and that the Church of Rome suppressed t, because n cal l es
t taught the descent n cycles of the Heavenly Messen- but n m
gers, wh ch ann h lates the f ct on of Peter and the Popes not born
n the cha r of Jesus, as be ng h s and God’s sole represen- s, at the
tat ves and Pont ffs on the Earth. the ark.
20. I should not be deal ng cand dly, however, f I d d p ous and
not state that I c te the Zohar, not because I regard t n gnores t
the least, but that others may. I have already expressed had been
my op n on as to the value of Rabb n cal wr t ngs. They that he w
are worse even than the legends of the monks. I hold and b sh
them n the most utter contempt. But there are people 21. So
who do not, and for whom they may have value. I c te known s
here another nstance of the utter abom nableness of
Rabb n cal l terature; what I c te s a spec men of what * Al
power
t all s. N mrod quotes, but w thout an madvers on, spent a
the fr ghtful rabb n cal story about Noah g ven n Part proper
word o
III., 461: Cham nactus opportun tatem cum Noa pater
Be ng
mad dus jaceret, ll us v r l a comprehendens, tac teque We, n
submurmurans carm ne mag co, patr llus t, et llum learned

bel eve
ster lem, per nde atque castratum, effec t, neque de nceps Past, w
Noa fæmellam ullam fæcundare potu t. v. 377. Th s man ac
Vers on 20180127
Page 233
ENOCH. 199
abom nat on was nvented by the Jews for the purpose of

show ng, f rst, that Noah had no other ch ldren than
Shem, Ham, and Japhet, and that they (the Jews) were
descended from Shem, the best and hol est; and secondly,
that Cham, the father of the As at cs and Afr cans, was
one of the most accursed of wretches, whose poster ty,
and more part cularly the Canaan tes, t was lawful to
subjugate, rav sh, murder, and destroy; just as t was
r ght to exterm nate the Moab tes, who were the fru t of
the fabulous ncest of Lot. Thus there was a bloody and
damnable and cruel mot ve at the bottom of these Rabb -
n cal l es. But Canaan, says N mrod, that honest, splend d,
but n many respects most err ng pr est ( v., 381), was
not born when Noah s sa d to have cursed h m, that
s, at the feast of thanksg v ng, when they came out of
the ark. And th s s proved by Gen. x., 1—6. Yet the
p ous and ep scopal commentator, n the Speaker’s ed t on,
gnores th s, and gravely treats of the curse, as f Canaan
had been n ex stence, when he must have known very well
that he was not. Part I., 423. But what w ll not pr ests
and b shops say?*
21. Some have doubted whether the art of wr t ng was
known so early as the days of Enoch, but these doubts
* Alanus de Rupe, a Dom n can monk, scruples not to ra se the

power of the pr est above that of God h mself: alleg ng that God
spent a whole week n creat ng the world, and d spos ng t nto
proper order, whereas a pr est, every t me he says mass, w th a
word or two produces not a mere creature but the Supreme
Be ng h mself, the Or g n of all th ngs. Archæolog. x . 396.
We, n th s n neteenth century, l ve among men and women—
learned and even good men, and w se and blameless women—who
bel eve these th ngs; and we comm sserate the peoples of the
Past, who never held such a monstrous creed. And w ld and
man acal as t s, t s rather on the ncrease than otherw se.
Vers on 20180127
Page 234
may now be cons dered as exploded for ever. H erogly- d fferent

ph cs, say the comp lers of The Speaker’s Commentary, that wr t
are as anc ent as the earl est Egypt an monuments, and to the ea
the curs ve h erat c character s to be found n monu- var ous
ments, parchments, and papyr centur es before the t me of Flood; w
Moses. The famous group of f gures n the tomb of wh ch s
Chnoumhotep at Ben Hassan, wh ch belongs to the N mrod,
12th Dynasty, represents a scr be as present ng to the to doub
governor a roll of papyrus covered w th an nscr pt on columns
bear ng the date of the s xth year of Os rtasen II. Th s Such, he
was certa nly many centur es before the Exodus; accord ng of Adam
to most scholars even before the t me of Abraham. But both ear
the most remarkable of all s the papyrus found by M. Hermes
Pr ssè, wr tten n the h erat c character, and translated Gnost co
by M. Chabas, wh ch conta ns two treat ses; the f rst, wh ch h
cons st ng of twelve pages, s the conclus on of a work, the worl
of wh ch the earl er part has been destroyed. It treats have bee
of moral subjects, and s wr tten n an elaborate and most fam
elevated style. The second treat se s by a royal author, as the B
son of the k ng next preced ng Assa, n whose re gn the Cham w
work s composed. Th s s cons dered to be the most the auth
anc ent of ex st ng MSS. It s attr buted to a pr nce of Oracles
the 5th Dynasty, who represents h mself as we ghed the Holy
down w th age, and nvokes the a d of Os r s to enable sa d to p
h m to g ve to mank nd the fru ts of h s long exper ence.
The ant qu ty of th s document s ncalculable. The true *T
Part II
mean ng of th s s, that t goes far beyond the date of the
Caves
fabled Noach c Deluge: but th s of course our b shop s m lar
could not say. It s observed by Ewald (Gesch chte des wh ch

In t ated
Volkes Israel . 77) that the words for wr te, book, and advance
nk, belong to all the branches and d alects of Sem t c, d ffused
except that the Eth op c and South Arab c have a † Da
Vers on 20180127
Page 235
ENOCH. 201
d fferent phrase s gn fy ng to wr te. From th s he nfers

that wr t ng n a book w th nk must have been known
to the earl est Sem tes before they separated off nto the r
var ous tr bes, nat ons, and fam l es, that s, before the
Flood; wh ch was once pretended to be un versal, but
wh ch s now g ven up by those reverend gentlemen.
N mrod, than whom no man s more erud te, says, that
to doubt the preservat on n wr t ng on cyl nders or
columns of anted luv an works were presumpt on, . 471.
Such, he adds, are the Columns of Atlas (the Apocalypse
of Adam, or the Book of Enoch), “wh ch comprehend
both earth and heaven;” those of Sesostr s; those of
Hermes Tr smeg stus; of Seth; and those of the
Gnost co-Dru d c Gwyd on* or W ddon Gan-hebon,”
wh ch had wr tten upon them every art and sc ence n
the world.” The books of Cham (Chadâm) are sa d to
have been stud ed by Pherecydes. H s works were the
most famous arch ves of the Myster es, and were celebrated
as the Books of Hermes, Thoth, Che ron, or Dardanus.†
Cham was sa d also to be the sacred Oph on (Fo-H ) and
the author of those seven volumes conta n ng all the
Oracles and Fates of the World, wh ch Beroë (BR.OA,
the Holy Sp r t), the foundress of the oldest c ty, was
sa d to possess. To the same or g n we must refer the
* That s, Gaudama. Part III., 423. As to Sesostr s, see

Part III., 170. A record of the F rst Messenger ex sts n the
Caves of Badam , n the southern Maratha country. They are
s m lar n form to those of Elora, and were Cave-Temples, n
wh ch the Eleus n Myster es were celebrated by those who were
In t ated nto the Lesser mazonry of Chadâm, and the more
advanced sc ence of Phre-Mazon, wh ch Enoch and h s Pont ffs
d ffused over the earth.
† Dardanus means Enos and Enoch.
K3
Vers on 20180127
Page 236
two anted luv an P llars of Seth n the unknown land of nterred

S r ad, wh ch Josephus dly nterprets as of Seth, son of Holy Sp
Adam. The Seth n quest on s the Zethus of Thebes’ but only
walls. But th s Zethus (the god of l fe) s a name for commen
Buddha n Pal : t appears on Greek co ns as Zathos. to fragme
Pr nsep’s Journal, v. 548. The Pal s now the great were pro
depos tory of Buddha rel g ous l terature n Ceylon. mmorta
Perhaps t s Seth as well—there s a l keness between source c
the two; and there s hardly any one who has stud ed Heathen
etymology who w ll not come to the conclus on that some pa
Za-Thus, Sa-thus, and Buthus or Buddhas s actually k nd.” B
the same person, but under a d fferent form of spell ng. speaks w
These are pr meval and preh stor c names: but they all the r
relate to the same great man, and they go back to the generally
earl est ages of letters and wr t ng. B shop Horsley, who grandeur
wrote n days when these matters were not as well was fou
understood as they now are, says that letters were older regarded
than the beg nn ngs of dolatry, that s, they belonged to namely,
pr meval t mes, the t mes of the Pre-Adam te Sultans: n H ndo
the t mes to wh ch those names, l ke that of Chadâm and archs we
Adam and Gaudama belong. It was a general and been sc
anc ent trad t on n the days of Johannes Cass anus that doctr ne
Cham had wr tten books, and made nscr pt ons upon many tho
stone or metal. Now, f Cham were a name for the 22. D
F rst Messenger, Chadâm or Oannes, a name, be t Research
observed, wh ch s mply connected h m w th the Sun, t culars w
wh ch Cham really s gn f ed (See Part III., Cham-El, of wr t n
Cham-On, Chemosh, Haman, and Om, n the Pr m t ve argumen
Roots), th s carr es the knowledge of wr t ng up to h s the most
day. Cham, the Mess ah, at h s death, l ke Zeus-Ammon, those wh
Cecrops, and Cadmus (all Mess an c names) was trans- tenac ou
formed nto a Serpent. H s rema ns were sumptuously such as
Vers on 20180127
Page 237
ENOCH. 203
nterred n a C ty wh ch Vesta (or Beroa, Br, a, o, the

Holy Sp r t) bu lt. All th s s myth c and suggest ve,
but only to the w se. Note that B shop Horsley, to h s
comment above c ted, mpudently or absurdly adds that
to fragments of patr archal prophecy the Greek ph losophers
were probably ndebted for the r not ons of the soul’s
mmortal ty and the un ty of God. “And to no other
source can we refer the expectat on that preva led n the
Heathen world at large of a great personage to ar se n
some part of the East, for the general advantage of man-
k nd.” But the Greek ph losophers of whom th s b shop
speaks were men of the most contracted deas, and drew
all the r knowledge from the East, though they were
generally unable to enlarge the r m nds to ts un versal
grandeur. I have already proved that th s expectat on
was founded, not on Jew sh prophecy, wh ch nobody
regarded, but on the most anc ent Book n the world,
namely, the true Apocalypse of Adam or Gaudama; and
n H ndostan, where these pretended or mag nary patr -
archs were never heard of, and, f heard of, would have
been scouted as l ars, tr cksters, and schemers, the
doctr ne of Ten D v ne Incarnat ons has ex sted for
many thousands of years.
22. Dav es, the reverend and learned author of Celt c
Researches, hav ng summed up a large number of par-
t culars wh ch n h s judgment proved the great ant qu ty
of wr t ng, concludes thus: If to all these presumpt ve
arguments of the h gh ant qu ty of wr t ng we add that
the most anc ent nat ons n var ous parts of the world,
those wh ch were f rst regularly settled, and were most
tenac ous of the r pr m t ve customs and nst tut ons,
such as the Chaldæans, the Assyr ans, the Egypt ans,
Vers on 20180127
Page 238
the Phryg ans, the Pelasg , the Ind ans, and the Turde- Arcturus
tan are found to have possessed the art of alphabet cal that th s
wr t ng, and that several of these soc et es regarded k ngs of
letters as coeval w th the nat on tself, f not w th the belongs
human race, we shall have abundant reason to conclude and was
that letters were certa nly known to mank nd before the the later
separat on of fam l es and very probably before the deluge. word, w
See Part III., 308. Th s seems to conclude the quest on. rendered
But I w ll quote one other honest chron cler. The Tur- the or g
detan , says Strabo, possess monuments, wr t ngs, poems sure that
and laws n verse s x thousand years old as they report. that th s
l b. . Th s carr es us back nearly 8,000 years ago. 24. Fo
D d Strabo see these monuments? He does not say; but sort of b
he speaks of the fact as one wh ch he d d not doubt. th s mea
These Turdetan were the or g nal nhab tants of Spa n: had neve
a branch probably of the most anc ent Etruscan fam ly. d v ne b
See Part III., 309. And from the general accuracy of was prob
Strabo, I th nk t may be sa d, that when he penned th s men of
passage, he d d so on grounds sat sfactory to h s own nvented
enqu r es. wh ch I
23. Laurence founds the ma n bas s of h s d sbel ef on mean ng
an anachron sm, as he supposes. The ch efs of the East, and f gu
he says, among the Parth ans and Medes are ment oned, clothe al
but the Parth ans were not known unt l 250 years before l terally
Jesus. Now f we had the or g nal Enoch, and the word crowned
Parth ans were found n t, th s argument m ght be of man w t
value; but when only an Eth op c translat on ex sts, and celest al
t s unknown what word n the or g nal appeared to the for mode
translator to be the synonyme of Parth an, and when we by the nu
know l kew se that t was a common hab t w th anc ent Th s allu
transcr bers of MSS. to put glosses of the r own n the Bacchus
marg n, n the same manner as Or on, Ple ades, and III., 302
Vers on 20180127
Page 239
ENOCH. 205
Arcturus are found n our Job, t s llog cal to conclude

that th s debateable word was the word of Enoch. The
k ngs of the East, or of the sunr se, s a phrase that
belongs properly to the Adam c Apocalypse (Sect on 54),
and was probably cop ed from t by Enoch; but whom
the later Prophet meant to des gnate by the unknown
word, wh ch the Eth op an scr be thought to be properly
rendered Parth an, t s mposs ble to say w thout hav ng
the or g nal Book of Enoch before us. And I am qu te
sure that a scholar l ke Dr. Laurence d d not really th nk
that th s was a val d object on to the ant qu ty of Enoch.
24. For some thousands of years there has preva led a
sort of bel ef that Enoch never tasted of death. Does
th s mean that the Book of Enoch never was destroyed?
had never met the fate wh ch has befallen so many other
d v ne books? We must bear n m nd that th s say ng
was probably put forth by the Eleus n an myst cs—the
men of symbols n the s mplest th ngs: the men who
nvented those extraord nary names for the Apocalypse
wh ch I have collected n Part III., 779—782. Such a
mean ng would agree w th all that we know of the types
and f gures n wh ch these Illum nat were accustomed to
clothe all the r arcane knowledge (3): that t was meant
l terally s out of the quest on. Those splend d Sages,
crowned w th all lore, knew better than to say that any
man w th mortal organs could l ve for one moment n a
celest al or ethereal sphere. That d scovery was reserved
for modern days. Be not dece ved, says the old myst c,
by the number of the names; for he who s dead st ll l ves.
Th s alludes to the Mess ah under h s names of Zeus,
Bacchus, Adam, Chadam, Cham, &c. Part I., 505; Part
III., 302. Under these var ous appellat ons he m ght
Vers on 20180127
Page 240
seem to the vulgar to be perpetually ex stent, that s, the corre

perpetually a Man who l ved alternately between earth t w ll b
and heaven; but the Sage sa d, th s cannot be. And as translat o
we know that Enoch s not on earth, where else but n older an
an ethereal and sp r t-reg on could he be? The allus on learned a
therefore may be well supposed to have reference to the as far as
preservat on of h s wr t ngs, rather than to a cond t on sat sfacto
of l fe wh ch s mposs ble. Yet we shall see, n a subse- wh ch do
quent sect on, that a great scholar and th nker, the author we can j
of N mrod, actually bel eved that Enoch never d ed, but, 26. M
l ke El as and the V rg n Mary, was translated al ve nto some P
Parad se—a reg on somewhere near the Moon. See Part nscr bed
I., 357, 453. (Adam);
25. It s not w thout s gn f cance that although lated ou
accord ng to Card nal Ma , a manuscr pt copy of Enoch n h ero
has been for centur es among the Eth op c cod ces of the Apocaly
Vat can; and although the whole learned world, as well Enoch
as the theolog cal, has felt the greatest cur os ty after t, Messeng
the curators of that great establ shment, w th unl m ted I., 265;
resources at the r command, have never, unt l w th n a have bee
very few years, g ven the least h nt to the world that scr be fo
they possessed t, or the world would undoubtedly have sect on 3
asked for ts publ cat on. And so t s, as I bel eve, w th people,
the true Apocalypse, of wh ch they have a copy. See have nte
Part I., 260, 314. Ne ther have they g ven the least t to the
h nt whether the r Enoch agrees w th the copy publ shed of what
by Laurence. Why the Greek translat on of Enoch, of allud ng
wh ch a fragment only s preserved by Syncellus, should ment one
have wholly d sappeared s nce the e ghth century, s a w sdom
matter of wh ch I enterta n l ttle doubt the Vat can have re
could tell the reason. Note that on compar ng the to the
fragments of Enoch wh ch are g ven by Syncellus w th See Par
Vers on 20180127
Page 241
ENOCH. 207
the correspond ng passages n the Eth op c of Laurence,
t w ll be ev dent that the Greek s not a transcr pt or
translat on of the latter, but s probably taken from an
older and less mut lated copy. And am d the many
learned and p ous commentators on the Book of Enoch,
as far as I have been able to know, no one has g ven any
sat sfactory reason why there should be a copy n Eth op c
wh ch does not agree w th the copy n Greek, so far as
we can judge by the fragment wh ch Syncellus publ shed.
26. Manetho tells us that he took h s h story from
some P llars n the land of Ser ad, on wh ch they were
nscr bed n the sacred d alect by the f rst Hermes
(Adam); and after the Flood (of Atlant s) were trans-
lated out of the sacred character nto the Greek tongue
n h eroglyph c s gns. Th s alludes to a copy of the
Apocalypse, and n all probab l ty to the wr t ngs of
Enoch superadded; for we know that the S xth
Messenger n after ages decyphered these P llars. Part
I., 265; Part III., 522. And f th s be so, t may
have been the same on wh ch Syncellus or the Abyss n an
scr be founded the r mperfect transcr pts. See post,
sect on 33. The Jews, who robbed the trad t ons of all
people, n the same sp r t as they “spo led the Egypt ans,”
have nterpolated th s Legend n the r tracts, and appl ed
t to the r forged scr ptures. Part I., pp. 373—6. But
of what cr me were not the Rabb s capable? Bunsen,
allud ng to the Two P llars of Seth (or the Seedl ng)
ment oned by Josephus, on wh ch the records of anc ent
w sdom were traced, says: Those P llars, t s obv ous,
have reference to the Book of Enoch: perhaps also
to the p llars of Ak karus (or Adam), the Prophet.
See Part I., 257; Part II., 295. I cons der th s a
Vers on 20180127
Page 242
most happy conjecture. But several recent wr ters, and n th s c

among them Bunsen, assert, that the Hebrew patr arch ncludes
Seth never had any ex stence; but that he was the fragmen
Egypt an god Set , whom the Jews transferred from the reader w
banks of the N le w th so many other th ngs that were full proo
not the rs: and then made h m to be one of the r own of all th
progen tors. See Part III., 71, 179. I myself, however, Parables
see no reason to doubt that there was a man Seth, though On the 4
I do not say that he was a Hebrew. The Drus or Kurd that rev
of Mount Lebanon, says Hyde (Append x 515) have a earth, fr
Book of Scr pture ent tled Seth Sohuph, or The Book of Br ta n.
Seth. Part I., 245; Part III., 429. Urs nus says: Llyn Cre
There may be seen at Rome, n the Vat can l brary, Cevn Cr
E ght Columns of a square form n wh ch the learn ng of the Lake
Adam and of the sons of Seth s conta ned. De Zoroast, sh re; an
207. But of these tracts the curators of the Vat can Tor, Au
have g ven no copy to the world, though I th nk they ev dently
would be deeply nterest ng: they have probably destroyed characte
them s nce Urs nus wrote. I am not sure but that these s gn f ed
Two P llars have occult reference as well to the Two says tha
Staves, or Swords, or Sceptres, of wh ch I shall presently Lakes; a
speak: albe t I can g ve no account of the E ght Columns sanctuar
whereof Urs nus wr tes. The reader must always remember of publ c
that all anc ent arcane symbols have several myst cal mean- Dru ds,
ngs, l ke those extraord nary and mazon c names for the free from
Apocalypse to wh ch I have already alluded. See Part among t
II., 274, 284; Part II., 68, 152, 472, 624, 671; Part s lver got
III., 697, 801. Th s de

27. Fabr c us, collect ng the op n ons of the var ous Many p
learned men who have enqu red nto th s subject, Gevauda
observes that they generally agree n cons der ng that name of
not only Pythagor c or Platon c doctr nes are conta ned and th th
Vers on 20180127
Page 243
ENOCH. 209
n th s collect on of the Enoch an scr pture, but that t

ncludes also λειψανα, ant qu ss mæ Egypt acæ doctr næ:
fragments of the most anc ent Egypt an learn ng. The
reader who consults the Oracles n Chap. XVI., w ll have
full proof of th s. They may be sa d to conta n the germs
of all the ph losoph c lore of the Past. These are the
Parables ment oned, but absent from Lawrence’s Enoch.
On the 44th Oracle n Chapter XVI. was partly founded
that reverence for Lakes wh ch extends all over the
earth, from the extrem t es of Ch na to the ends of
Br ta n. Thus n the Cambr an mounta ns we have
Llyn Cre n , the Lake of Adorat on, or of the Sun, upon
Cevn Cre n , the Mount of Adorat on; and Llyn Urdynn,
the Lake of Consecrat on, or of Holy F re, n Mer oneth-
sh re; and Llyn Gwydd Tor, or the Lake of the Grove of
Tor, Aur, or God, n Montgomerysh re. These names
ev dently mply that rel g ous deas of the most sacred
character were connected w th these Lakes. A Lake
s gn f ed among the myst cs the Holy Sp r t. Strabo
says that the Gauls consecrated the r gold n certa n
Lakes; and adds that Lakes were the r most nv olable
sanctuar es. We also learn from Just n, that n a t me
of publ c calam ty, the pr ests of the Gauls, that s, the
Dru ds, declared to the people that they should not be
free from the pest lent al d stemper wh ch then raged
among them t ll they should have d pped the gold and
s lver gotten by war and sacr lege n the Lake of Thoulouse.
Th s dea s certa nly Enoch an. The same wr ter says:
Many persons resorted to a Lake at the foot of the
Gevaudan mounta n, consecrated to the Moon, under the
name of Helanus (Hel-An , the Sh p, or W sdom of God),
and th ther cast n, some the human hab ts, l nen, cloth,
Vers on 20180127
Page 244
and ent re fleeces; others cast n cheese, bread, wax, be s tuat

and other th ngs, every one accord ng to h s ab l ty; then mmed a
sacr f ced an mals and feasted for three days. Part II., a count
546. In Part III., 776, we f nd that th s was parcel country
of the Egypt an rel g on. In connect on w th the words lower th
c ted by Fabr c us, Enoch says: I have seen the beg nn ngs longest
of all th ngs; and these words are quoted and expla ned perhaps
by Or gen on the suppos t on that the m nd of the Prophet s prec s
beheld even the beg nn ng of mperfect matter. In another where h
place, Or gen quotes the follow ng: There s One God d str cts
who comprehends all th ngs, but who h mself s compre- was s tu
hended by no one; and he adds that n the Book of both tho
Enoch th ngs s m lar to these are descr bed. I must 77. He
aga n refer my reader to the Oracles; but he w ll search portance
n va n for these th ngs, or anyth ng l ke them, n the book wa
pretended copy of the Book of Enoch wh ch the Archb shop ts autho
of Cashel has publ shed. Judæa, a
28. Laurence ment ons a most remarkable c rcumstance, of the da
wh ch to any but h mself would appear almost a con- proves.
clus ve test as aga nst the Juda c authorsh p of th s archb sho
volume. In proof, he says, that the author could not have have seem
res ded n Palest ne, t s only necessary to take nto the wr t
cons derat on what s stated relat ve to the length of and I ca
the days at var ous per ods of the year. The nternal to the c
ev dence seems dec s ve upon the po nt. For hav ng d v ded suppose
the day and n ght nto e ghteen parts, Enoch d st nctly Samarca
represents the longest day n the year as cons st ng known)
of twelve out of these e ghteen parts. Now the pro- Jesus to
port on of twelve to e ghteen s prec sely the same as of the a
s xteen to four-and-twenty; the present d v s on nto and w th
hours of the per od const tut ng Day and N ght. If of ever
therefore we cons der n what lat tude a country must the recog
Vers on 20180127
Page 245
ENOCH. 211
be s tuated to have a day s xteen hours long, we shall

mmed ately perce ve that Palest ne could not be such
a country. We may then safely conclude that the
country n wh ch he l ved must have been s tuated not
lower than forty-f ve degrees north lat tude, where the
longest day s f fteen hours and a half; nor h gher
perhaps than forty-n ne degrees, where the longest day
s prec sely s xteen hours. Th s w ll br ng the country
where he wrote as h gh up at least as the northern
d str cts of the Casp an and Eux ne Seas: probably t
was s tuated somewhere between the upper parts of
both those seas [ . e., near Samarcand]. See post, sect on
77. He then strangely enough adds: It s of no m-
portance to f x w th accuracy the country n wh ch th s
book was wr tten: t s suff c ent to be assured that
ts author nd sputably res ded n a cl mate remote from
Judæa, and th s the account g ven n t respect ng the length
of the day and n ght at the d fferent seasons of the year fully
proves. I should have thought that to any one but an
archb shop of the wealth est church n the world, t would
have seemed of great mportance to f x the local ty n wh ch
the wr ter of a d sputed book l ved and composed t,
and I can hardly th nk he was ser ous when he declared
to the contrary. It s of the essence of absurd ty to
suppose that a forg ng Jew n the ne ghbourhood of
Samarcand (where no commun ty of that rel g on was ever
known) sat down coolly some years before the advent of
Jesus to fabr cate n Hebrew a copy of the lost wr t ngs
of the anc ent Prophet Enoch, w th no apparent object,
and w th the almost nsuperable d ff culty before h s eyes
of ever be ng able to have t transm tted to Jerusalem
the recogn zed seat of h s sect; and w th the pos t ve cer-
Vers on 20180127
Page 246
ta nty that, f he succeeded n do ng so, t would be lemus, b

scouted by the Rabb s as an mpudent attempt on the r broadly
credul ty. And, f he knew anyth ng of the fate wh ch th nk ev
had befallen h s predecessors n the l ne of prophecy, he has sa d
m ght well expect f he fell at any future t me nto the observ n
hands of the Rabb s, that he also would have to endure a rence’s,
l ke condemnat on. Part I, 460. two, I w
29. Th s celebrated and very nterest ng remnant of The follo
ant qu ty, says H gg ns, has been translated nto Engl sh m stransl
by B shop Laurence, who ma nta ns that he has succeeded σιαις ου
n shew ng from nternal ev dence, that t was wr tten an nsp r
after the Babylon sh capt v ty, but before the re gn of —not un
Herod. I am of op n on, f I understand the B shop, that as I hav
t conta ns nternal ev dence of a much earl er date. I ll beral
do not profess to be certa n that I understand e ther the of th s
seventy-f rst chapter or the B shop’s note upon t, but f aga nst a
I am r ght n my suppos t on that the wr ter makes the on the r
Equ nox fall, n h s t me, at the beg nn ng of Ar es, then —th s w
the date of the work must have been above 2,400 years now the
before Chr st at the latest. The B shop says: “The fourth to the p
gate n h s descr pt on s that wh ch s s tuated due East dupes of
at sun r s ng, and due West at sun sett ng, and wh ch, say, or to
answer ng to the s gn of Ar es, the sun enters at the
Vernal equ nox. It s very clear that f the sun at the
*I
Vernal equ nox was at the beg nn ng of Ar es, the book spoken
must have been wr tten as early as I have stated above. t on, I
than th
Though B shop Laurence l m ts the per od before wh ch
he say
t must have been wr tten to the end of Herod; the fact duct on
th s w
not ced by Maur ce (H st. H nd. . 405) that t s quoted
B shop
by Eupolemus, shows that t was well known n Greece
*T
prev ous to the year before Chr st 200. B shop Laurence accepte
n h s prel m nary d ssertat on, p. xl ., endeavours to vers on
d sgu se the fact of the quotat on of th s book by Eupo-
Vers on 20180127
Page 247
ENOCH. 213
lemus, but I th nk he fa ls. Mr. Maur ce states t

broadly and honestly, as he generally quotes, and as I
th nk every one who carefully exam nes what Laurence
has sa d may see reason to bel eve, correctly too. After
observ ng several w lful m stranslat ons* of B shop Lau-
rence’s, H gg ns adds: “If there were any doubt of the
two, I would much prefer the respectable old Maur ce.
The follow ng are the passages wh ch I contend are w lful
m stranslat ons, p ous frauds of the B shop. Εν ταις εκκλε-
σιαις ου πανυ φερεται ὡς θεια—The church cons ders t not
an nsp red product on.* Aga n, Non rec p a qu busdam
—not un versally rejected. No doubt I shall be accused,
as I have been before, of a rage aga nst pr ests, and for
ll beral ty n what I say aga nst them n many passages
of th s work. How can I do otherw se than speak
aga nst an order, aga nst whose frauds and usurpat ons
on the r ghts of mank nd th s work s expressly levelled
—th s work whose lead ng object s to undece ve mank nd
now the slaves of ts arts? I trust I am not nsens ble
to the pr vate v rtues of great numbers of pr ests, the
dupes of the r order—of the r ch efs—but what am I to
say, or to th nk, when I f nd a reverend doctor of Oxford,
* I was at f rst ncl ned to regret that H gg ns should have so

spoken of Dr. Laurence, pæne octogenar o; but, on further reflec-
t on, I agree w th h m. Noth ng can be more uncand d or untrue
than the aged archb shop’s allus on to the passage n Jude: who,
he says, quotes the work, “not ndeed, as the nd sputable pro-
duct on of Enoch h mself, but as one ascr bed to h m.” It s n
th s way that eccles ast cal wr ters l ke th s b shop, and the
B shop of Ely, perpetually attempt to dece ve the r readers.
* The true translat on s: In the churches t s not altogether

accepted as d v ne. Th s s very d fferent from Laurence’s
vers on.
Vers on 20180127
Page 248
n the n neteenth century, gu lty of such baseness as that that s as

wh ch I have exh b ted above, and as a consequence, by the
nstead of be ng d sgraced for such an act, made an arch- books ag
b shop? S nce h s promot on, I am told, he has sup- t ons, an
pressed h s translat on. If the suppress on of t be an “acknow
act of remorse let h m say so. I hope t s so. But I rence ha
bel eve t s suppressed for a very d fferent reason. Ana- have bee
calyps s, . 544. Of course, he adds, t s held by our pr ests, lat tude.
who have already more sacred books than they can have the
manage, to be a forgery; but B shop Laurence adm ts the Arab
that t s not ced by Clemens Alexandr nus and Irenaeus, these co
and that ne ther of them alludes to ts spur ous character. able tha
The truth s, that t s quoted by them prec sely l ke any unknown
other canon cal sacred scr pture. Faustus quoted the guage n
Book of Enoch aga nst August ne, who, nstead of deny- Eth op c
ng ts genu neness, adm ts t, and I do not th nk t and supp
appears that th s adm ss on s granted by way of argu- sa d resp
mentum ad hom nem. In short, I have no hes tat on n Upper In
say ng that t s, n my op n on, to the full as well of the B
establ shed as a work ex st ng before the t me of Chr st Meru, th
as Isa ah s; for Isa ah s not quoted by any author that proves t
I remember before the t me of Chr st. Josephus says w th the
that the Pentateuch only was translated by the Seventy,* Iw
and by whom or when the rema nder of the Jew sh books 30. T
were translated no one knows. Every argument wh ch forego n
appl es aga nst Enoch, as stated above, appl es aga nst H ndu d
Isa ah, and I am much m staken f the argument does not had sa d
go further. In def ance of B shop Laurence’s m srepre- w th the
sentat ons I th nk there s ev dence to prove that they the seco
were both generally adm tted s nce the t me of Chr st; Br goo,
* See Part I. 371. Clemens Alexandr nus was one of the most the last-
learned men of h s age.
Vers on 20180127
Page 249
ENOCH. 215
that s as much adm tted as any other book of the canon

by the general ty of Chr st ans. But there were no
books aga nst wh ch some Chr st ans d d not make objec-
t ons, and the class of books called ὁμολογουμενα, or
“acknowledged,” by Euseb us, never d d ex st. B shop Lau-
rence has astronom cally proved the Book of Enoch to
have been composed between 45 and 50 degrees of north
lat tude. We have seen that n Northern Ind a, we
have the Jew sh h story of Solomon, Dav d, &c., and that
the Arab ans had the same h story; there s also n each of
these countr es the story of Saul; but t s very remark-
able that n both of them, he s called by a name
unknown to the western Jews—v z., Talut. The lan-
guage n wh ch we f nd the Book of Enoch, the Afr can
Eth op c, furn shes ground for much cur ous observat on,
and supports n a very remarkable manner what I have
sa d respect ng the em grat on of the Jew sh tr be from
Upper Ind a. Part III, 207, 433. The follow ng passage
of the Book of Enoch s so clearly descr pt ve of Mount
Meru, the Holy Mount, that t cannot be m staken, and
proves the author to have been nt mately acqua nted
w th the H ndu doctr nes.
I went from thence nto another reg on.*
30. The conclus on wh ch H gg ns draws from the
forego ng, that the wr ter was well acqua nted w th
H ndu doctr nes, would be more accurately stated, f he
had sa d that the passage wh ch he c tes was n harmony
w th the H ndu rel g on as we now see t; for Enoch was
the second Buddha, and l ved many centur es before
Br goo, the fourth Buddha, preached, and the wr t ngs of
the last-named Holy Messenger were of course framed
* See post, chapter XXIII.
Vers on 20180127
Page 250
w th th s V s on before h m. The v s on n Enoch s but cannot b

another v ew of the Mount Z on of the Apocalypse, and lute unc
the allus on to the cluster ng palm dent f es w th t the th s k nd
Phoen x of Meru (4); the Tree of L fe and Knowledge, to say th
whose branches are words, whose purple leaves are ness. W
letters, whose fru t s the Mess an c Messenger of Josephus
Heaven, and the Blood-Red Cab r or Bull of Battle tateuch;
also. Part III, 540. At the gate of Parad se, says was kno
N mrod, v. 300, two wonderful be ngs called Bulls, or respect n
( n some very anc ent d alects) Cherubs, were placed. mere as
They were so called from hav ng the head of a Bull, but Isa ah’s
they had also three other heads, that of a Man, of a L on, Enoch s
and of an Eagle. The F ery Sword revolved n front of Isa ah do
the Cherub m, and was God’s gneous presence. N mrod w ll not
d d not know that th s Cherub c was anagrammat cally the Book wr
Cab r c sword wh ch smote w th destruct on all the s nful should be
who sought wh le n s n to enter Parad se. These be ngs, p ans of
when maged n the temples, symbol zed also Is s and aff n ty
Os r s, as they guarded Heaven from all ntrus on by oldest c
the profane. Part I, 109. There are other allus ons, as country.
w ll be seen, to the North, the venerated cradle of man- doctr nes
k nd, n the V s ons shown to th s subl me M n ster of one cou
Truth, and many passages wh ch have the r counter- known,
part n the Sacred Books of almost all peoples. But fragmen
these w ll be made apparent to the student as he pro- w dely s
ceeds. those of
31. In th s Book, cont nues H gg ns, Anacalyps s, . very rem
551, we f nd a clear descr pt on of a future Mess ah or not ce a
Incarnate Sav our. Most of the Jew sh, as well as the to the Fl
Pentateuch an h story s to be found here, as are also And I
some of the most str k ng of the doctr nes of the H ndus, And th
so that the close connex on between Ind a and ts author *T
cap. III
Vers on 20180127
Page 251
ENOCH. 217
cannot be d sputed. The whole serves to show the abso-

lute uncerta nty of a rel g on founded on documents of
th s k nd. It s much more clear than Isa ah; and has,
to say the least, as much ev dence n favour of ts genu ne-
ness. When was the prophecy of Isa ah f rst known?
Josephus proves that t was not translated w th the Pen-
tateuch; and, though he pretends to show that Isa ah
was known to Ptolemy, and g ves a letter of Ptolemy
respect ng h m, th s s not cotemporary ev dence, but the
mere assert on of a part san hundreds of years after
Isa ah’s death. In ts prophecy of a Sav our the Book of
Enoch s much clearer than Isa ah, though t does not, as
Isa ah does n the case of Cyrus, g ve h m by name. It
w ll not be den ed that t s very extraord nary that th s
Book wr tten between 40 and 50 degrees of North lat tude
should be found to be part of the Sacred Canon of the Eth o-
p ans of Afr ca, the people who have such str k ng marks of
aff n ty n the r language w th the H ndus, and that the
oldest copy we have of t s n the language of th s
country. When I cons der that n many countr es these
doctr nes had become forgotten or were lost; that n no
one country n the t me of the Romans, were they all
known, and that they are the doctr nes, or rather the
fragments, of the doctr nes of d fferent ages, and of
w dely separated countr es, wh ch doctr nes const tuted
those of a pr meval nat on, I cannot help look ng to a
very remote æra for ts ex stence. I must not om t to
not ce a very extraord nary part of the prophecy relat ng
to the Flood. It says:—
And I saw that the earth became ncl ned,*
And that the moment of destruct on was at hand.
* The reader w ll f nd th s passage d fferently translated, post,
cap. III, also n cap. VII. See B G . Part I, 613.
Vers on 20180127
Page 252
Th s s a most extraord nary assert on, that the Flood was bol c or
caused by the d sturbance of the ax s of the earth, and s secret.
so totally or g nal and unexpected, that B shop Laurence the ax s
has placed t at the end of the book, because, he says, t as Enoc
s an ev dent nterpolat on; but he g ves no reason for supports
th s, and has none, I suppose, except that he cannot g ve and a su
the author cred t for the astronom cal doctr ne of the fact of t
change of the earth’s ax s. I look upon t as a very a break
cur ous and anc ent trad t on respect ng the cause of the op n on
Flood, wh ch has been cons dered to have been ts real of the tw
cause by many both of the anc ent and modern ph lo- lat on, b
sophers. we ever
32. We are told, cont nues H gg ns (Anacalyps s, . globe to
310), that the earth laboured, and was shaken v olently, I bel eve
and that the earth became ncl ned, and that the moment persons
of destruct on was at hand. I th nk few persons who n the ax
have read the Book of Enoch w ll deny that th s s a garly ca
most cur ous and str k ng trad t on. It s a trad t on of of the g
common sense supported by all the outward natural th s dea
appearances of the earth. Enoch afterwards says, that and w th
the earth was destroyed because h dden secrets had been the dea
d scovered, and n chapter lxv . he makes Noah say, the mot
that he, Enoch, gave Noah the character st cal marks or worlds m
s gns of the secret th ngs nscr bed n h s Book, and con- mers kno
cealed n the parables.* I th nk t w ll not be den ed day—som
that I could scarcely have w shed for anyth ng more to to be de
my purpose than all th s, wh ch s ev dently no copy upon th
from the B ble. It d rectly adm ts the ex stence of sym- ax s of t
* See, post, Cap. III, where the true passage s conta ned. In *K
the Book of Enoch, by Laurence, t s mere nonsense. The n the
reader w ll f nd some of these s gns n Part III, 718, and n the later t
fold ng plate n th s volume. bod es w
Vers on 20180127
Page 253
ENOCH. 219
bol c or numeral wr t ng, and that t had been kept

secret. I ask s t not poss ble that from some cause
the ax s of the earth may have been suddenly changed
as Enoch says? Every natural appearance strongly
supports the doctr ne that the change has been sudden,
and a sudden large change no more operates aga nst the
fact of the earth be ng governed by general laws, than
a break ng out of a volcano so operates. And I am of
op n on that the d m nut on of the angle of the planes
of the two axes s not the effect of a per od cal osc l-
lat on, but s the effect of the conservat ve power wh ch
we everywhere see around us, operat ng to restore the
globe to the f rst state from wh ch s has been moved.
I bel eve one of the most powerful obstacles w th many
persons to the recept on of the op n on that the change
n the ax s of the earth was the effect of what we vul-
garly call acc dent, s to be found n the r concept on
of the greatness of the event or effect. They acqu re
th s dea from a compar son of that event w th themselves,
and w th every day facts l ke volcan c erupt ons. But
the dea s a delus ve one. They ought to compare t w th
the mot ons* go ng on among the nnumerable suns and
worlds mov ng n the starry f rmament wh ch our astrono-
mers know, by means of the r telescopes, are chang ng every
day—some suns appear ng to r se nto ex stence and some
to be destroyed or to d sappear. If persons would th nk
upon th s, they would see at once that the change n the
ax s of the earth s only a tr fl ng matter. It w ll be sa d
* Kepler, who was wont to say that there are as many comets
n the sky as f shes n the ocean, has had h s op n on endorsed n
later t mes by Arago, who has est mated the number of these
bod es wh ch traverse the solar system as 17,500,000.
L2
Vers on 20180127
Page 254
that f the two planes co nc ded, the equator al reg ons have sav
would not be hab table from heat, and the polar reg ons sh p or
from cold. Well, and what then? Are the poles hab t- essay of
able now? The heat of the one s no more an object on w ll dou
than the cold of the other. But after all, s th s so certa n? as sea-w
All these cons derat ons are mean and contempt ble to there we
the person who duly est mates the mmens ty of the Un - one or
verse, the d m nut ve character of our globe, and the Pont ff, o
l ttle nests of quarrelsome p sm res wh ch nfest t and would se
fancy themselves somebody. the earth
33. All the trad t ons ma nta n that a person whom we var ous s
call Noah, by some means, no matter what they were, most v ol
foresaw that destruct on approached. Trad t on says that of years
he erected p llars w th nscr pt ons n the land of Sur -Ad, been a v
or the Holy Sura. It also says that he bur ed the Sacred or to br
Books n the C ty of the Book, Sephora. We have the ntervals
C ty of Boc-Hara n North Ind a, wh ch means the Book not stand
of Har , or Aur: both of them mean ng the Supreme not very
F re, or L ght, of the Un verse. Every one knows that probable
floods have taken place, and f we cons der them nde- pened af
pendently of mythology, and f we use our endeavours, ts d scov
the r nature and effects may perhaps n some degree be mark th
collected out of the scraps of trad t ons left to us; for worthy
I see noth ng mprobable n truths hav ng come down to us, wh ch s
concealed n f ct ons or parables, s nce we know that the were sa
use of parables s one of the most str k ng character st cs cypher,
of the rel g on wh ch s conta ned n these h stor es. Now, Part III,
f we suppose that ru n d d not happen n a moment, but of t; bu
that a year, or even more t me, was requ red to effect the worthy o
whole by success ve earthquakes, s t not poss ble, f such the s gns
a sc ent f c and sacerdotal government ex sted, as I have lated by
contemplated, that the Supreme Pont ff and h s court may by a not
Vers on 20180127
Page 255
ENOCH. 221
have saved themselves and the r sacred l terature n a

sh p or float ng house? No person who has read the
essay of Governor Pownall on the sh ps of the anc ents,
w ll doubt that they had sh ps nearly as large, and nearly
as sea-worthy aga nst a rush ng flood, as ours? I suppose
there were several or many of these sh ps, and that only
one or two were saved;—the probab l ty s, that the
Pont ff, or Patr arch, would be n one of them because he
would secure the best? And why should not the ax s of
the earth have become changed to ts utmost extreme by
var ous shocks? Why should not some of the earl est and
most v olent shocks have taken place hundreds or thousands
of years before? and why should not the last shock have
been a very moderate one, just enough to s nk Atlant s,
or to break the banks of the Eux ne, though last ng at
ntervals for a year or more? If rel g ous prejud ce d d
not stand n the way I am qu te certa n that some theory
not very d ss m lar to th s would be un versally thought
probable. The probab l ty n the last case s, that t hap-
pened after the d scovery of wr t ng by symbols, but before
ts d scovery by syllab c letters (5). The Dru d cal c rcles
mark the numerals, but noth ng l ke letters, and t s
worthy of observat on that the word Sephora ‫הרפּס‬,
wh ch s the Hebrew name of the town where the books
were sa d to be preserved, means much more properly a
cypher, or f gure of notat on, than a letter. Part I, 244;
Part III, 520. By a l ttle forc ng letter may be made out
of t; but ts mean ng s symbol of notat on. It s also
worthy of observat on that the word used by Enoch for
the s gns of the secret th ngs n th s Book s not trans-
lated by Laurence letter, but character st cal marks. And
by a note on the latter word t s expla ned s gns: th s
Vers on 20180127
Page 256
shows that, n the B shop’s op n on, letter s not meant. Whence

H s explanat on can apply to noth ng but symbols s m lar they of
to those of the Ch nese. The result, says N mrod, v. 91, common
ar s ng from the earth’s new ax s was a v c ss tude of Japanese
cl mate such as had never been known before. Tum of the Ce
pr mum s cc s aër fervor bus ustus, Candu t, et vent s all the p
glac es adstr cta pepend t. Then f rst the a r began to guage, m
glow w th dry heats, and ce hung bound by the w nds. arch tect
Ov. Met. . 119. The change of seasons ntroduced a po nt to
remarkable change n the appearance of nature. The s on and
greater number of trees became dec duous, the approach Enoch an
of w nter be ng the s gnal for them to shed the r leaves. cont nen
A certa n number, however, were so const tuted that they 35. N
were enabled to hold each nd v dual leaf long enough selves so
for the tree to appear always green. That s a top c to a d th
wh ch s not to my knowledge elsewhere alluded to, and cannot
wh ch would seem capr c ously chosen, f we d d not have no
regard the age and mean ng of the Prophet. Th s proves of the w
that the author of N mrod had no doubt of the Atlan- was an e
tean, that s the true, deluge. were the
34. A further observat on may be made on the s gns of eas ly h
the secret th ngs, that we f nd traces of them st ll n the nat ons
strange unknown dols and characters of the Central from the
C t es, and the r long-lost nhab tants— dols and charac- another.
ters wh ch to the Span ards appeared mag cal, and so necessar
they hastened to destroy them. These characters have that the
n many cases resemblances also to the pr meval Tartar an Ch nese
f gures. Hence we f nd Humboldt excla m ng that str k ng ndeed a
analog es ex st between the monuments of the old cont - as the b
nents and those of the Toltecs, who, arr v ng on Mex can the Fren
so l, bu lt those colossal structures, truncated pyram ds, publ she
d v ded by layers, l ke the temple of Belus at Babylon. he endea
Vers on 20180127
Page 257
ENOCH. 223
Whence d d they take the model of those ed f ces? Were

they of the Mongol race? D d they descend from a
common stock w th the Ch nese, the H ong-nu, and the
Japanese? It s now confessed that the or g nal colon sts
of the Central Amer cas came from As a, wh ch conta ns
all the phys cal and mental prototypes of the race. Lan-
guage, mythology, rel g ous dogmas, the very style of
arch tecture and the r calendar as far as t s developed,
po nt to that fru tful and central source of human d sper-
s on and nat onal ty. Can t be doubted after th s that
Enoch an pr ests carr ed h s rel g on nto the Amer can
cont nent?
35. Numerals, adds H gg ns, vol. ., 443, offer them-
selves so read ly as symbols, and must be so well adapted
to a d the memory, and to f x the mean ng, that I really
cannot mag ne how they could be overlooked. But I
have no doubt that they were n fact the or g n or cause
of the wr tten language be ng d scovered—the language
was an effect of them. If th s numeral Ch nese language
were the wr tten language of the Pont ff, we see how
eas ly he could commun cate w th the most d stant
nat ons long after the r spoken languages had dev ated
from the or g nal, so far as not to be ntell g ble to one
another. The knowledge of th s would be conf ned
necessar ly to the sacred caste. Everyth ng tends to show
that the or g nal of th s language ought to be placed n
Ch nese Tartary, wh ch Ba ll , Buffon, L nnæus, and
ndeed all the most learned ph losophers agree n select ng
as the b rthplace of mank nd. About the beg nn ng of
the French Revolut on, the celebrated ph losopher Ba ll
publ shed h s H story of Anc ent Astronomy, n wh ch
he endeavoured to prove that the f rst race of men after
Vers on 20180127
Page 258
the flood* had been s tuated on the east of the Casp an trad t on
Sea, and thence had extended towards the South. In h s doctr ne
treat se on the Or g n of the Sc ences n As a, he has III., 494.
undertaken to prove that a nat on possessed of profound 36. T
w sdom, of elevated gen us, and of an ant qu ty far v., 355,
super or even to that of the Egypt ans or Ind ans, soon and fel c
after the flood, nhab ted a country to the North of Ind a and nha
proper, between the lat tudes of forty and f fty, or about fable s
f fty degrees of north lat tude, the b rthplace of the Book Eden, an
of Enoch—a country of about the lat tude of London. v ans. T
He proves that some of the most celebrated observat ons of the T
and nvent ons relat ng to astronomy, from the r pecul ar Palace o
character, could have taken place only n those lat tudes, North po
and he ma nta ns that arts and mprovements gradually governed
travelled thence to the Equator. The people to whom that the
th s descr pt on s most appl cable are those near Mount Egypt w
Imaus and northern T bet, a country n wh ch very cele- the r My
brated colleges of learned men were anc ently establ shed, name (Is
part cularly Nagracut, Cashmere, and Bochar a. Mr. h erat ca
Hast ngs nformed Mr. Maur ce that an mmemor al Proclus,
trad t on preva led at Benares, wh ch was tself n modern but beca
t mes the grand empor um of Ind an learn ng, and therefore from Go
the less l kely to preserve such a trad t on aga nst tself, glor ous
that all the learn ng of Ind a came from a country s tuated Tower of
n forty degrees of north lat tude. On th s, Mr. Maur ce n the s
says: Th s s n fact the lat tude of Samarkand, the Propont
metropol s of Tartary, and by th s c rcumstance the the Grea
pos t on of M. Ba ll would seem to be conf rmed. See there an
Book of God, Part III., 310. Astronom cal calculat ons, says: Be
s Mount
* He should have sa d before; but n h s days the fable of the author t
Noach c Flood was cred ted even by the learned.
any that
Vers on 20180127
Page 259
ENOCH. 225
trad t on, and the ev dence of old wr ters all conf rm the
doctr ne advanced by Ba ll . See Part II., 9, 11; Part
III., 494.
36. The Hyperboreans, or Macrob ans, says N mrod,
v., 355, who l ve a thousand years each n great wealth
and fel c ty upon del c ous fru ts and ambros al dews,
and nhab t the polar c rcle, are a myth c people whose
fable s compounded of the trad t ons of the Garden of
Eden, and of the longev ty and splendour of the anted lu-
v ans. They were a pac f c race, descended from the blood
of the T tans (from the Sun) dwell ng under the lum nous
Palace of Boreas (the Creat ve F re, Br-As) that s, at the
North pole of the earth and under that of heaven, and
governed by K ng Ar maspus. * * * It s certa n
that the North Pole was accounted parad s acal. Saïs n
Egypt was sp r tually the same c ty as Athens n Greece;
the r Myster es were the same; and Saïs s the Egypt an
name (Is s or As s) for the Goddess Athene. Saïs was
h erat cally placed under the North Pole; not, says
Proclus, because t s so, nor because ts cl mate s cold,
but because t partakes of a certa n pecul ar emanat on
from God. Mount Meru, accord ng to the Puranas, s a
glor ous hab tat on ly ng to the North of Ind a. The
Tower of Babel was called the Mount of the Congregat on
n the s des of the North. The sle of Cyz cus n the
Propont s was anc ently called Arctonessus, or Isle of
the Great Bear, because the nurses of Zeus sojourned
there and were transformed nto bears. The psalm st
says: Beaut ful for s tuat on; the joy of the whole earth
s Mount Z on on the s des of the North. xlv ., 2. These
author t es can leave no reasonable doubt n the m nd of
any that Enoch belonged to the reg on of T bet; that he
L3
Vers on 20180127
Page 260
was the natural successor of the F rst Messenger n that solst ce,
reg on, and that h s name and perhaps h s Book was Hence t
carr ed by the fug t ve Aoudyans from Ind nto the land the s x s
of Bal stan. w nter to
37. The system of astronomy, deta led by Enoch, says the rema
Archb shop Laurence, s that of an untutored but accu- ts passa
rate observer of the heavens. He descr bes the eastern Cancer,
and western parts of heaven, where the Sun and Moon before to
r se and set, as d v ded each nto s x d fferent Gates, the th rd
through wh ch these orbs of l ght pass at the r respect ve Scorp o,
per ods. In the denom nat on of these Gates, he beg ns as befor
w th that through wh ch the Sun passes at the w nter at the w
solst ce, and th s he terms the f rst Gate. It of course southern
answers to the s gn Capr cornus, and s the southernmost gress, m
po nt to wh ch the Sun reaches both at r s ng and at set- contemp
t ng. The next Gate at wh ch the Sun arr ves n ts progress appearan
towards the east at r s ng, and towards the west at sett ng, n th s re
and wh ch answers to the s gn Aquar us, he terms the of Home
second Gate. The next n cont nuat on of the same course Συρος, u
of the Sun, wh ch answers to the s gn P sces, he terms the 404. *
th rd Gate. The fourth Gate n h s descr pt on s that add ng h
wh ch s s tuated due east at sun-r s ng, and due west at of the y
sun-sett ng, and wh ch, answer ng to the s gn Ar es, the solst ce,
Sun enters at the vernal equ nox. W th th s fourth Gate Had he
he commences h s account of the Sun’s annual c rcu t, and w sdom
of the consequent change n the length of day and n ght the year
at the var ous seasons of the year. H s f fth Gate s now records
to be found n the Sun’s progress northwards, and answers Επαγουσ
to the s gn Taurus; and h s s xth Gate s s tuated st ll they add
further north; wh ch, answer ng to the s gn Gem n , ., 4.
concludes at the most northern po nt of heaven to wh ch Herodotu
the Sun arr ves, and from wh ch t turns at the summer could ha
Vers on 20180127
Page 261
ENOCH. 227
solst ce, aga n to measure back ts course southward.

Hence t happens that the same Gates wh ch answer to
the s x s gns alluded to n the Sun’s passage from the
w nter to the summer solst ce necessar ly also answer to
the rema n ng s x of the twelve s gns of the Zod ack n
ts passage back aga n, v z., the s xth Gate answers to
Cancer, as before t d d to Gem n ; the f fth to Leo, as
before to Taurus; the fourth to V rgo, as before to Ar es;
the th rd to L bra, as before to P sces; the second to
Scorp o, as before to Aquar us ; and the f rst to Sag ttar us,
as before to Capr cornus. The turn ng of the Sun both
at the w nter and summer solst ces, the f rst at the most
southern, the last at the most northern po nt of ts pro-
gress, must have always struck the eye of those who
contemplated the var ety as well as splendour of ts da ly
appearance. The astronomy of Enoch was perhaps formed
n th s respect upon the same pr nc ples as the astronomy
of Homer, who places the s tuat on of the sland Συριη or
Συρος, under the turn ngs of the Sun. Odyss., l b. xv., v.
404. * * * He reckons the solar year at 364 days,
add ng h s four supernumerary days to the four quarters
of the year, v z., at the vernal equ nox, the summer
solst ce, the autumnal equ nox, and the w nter solst ce.
Had he been conversant, adds the Archb shop, w th the
w sdom of the Egypt ans, he would not have computed
the year at 364 days; for long before h s t me Herodotus
records that n Egypt t was computed at 365 days.
Επαγουσι ανα παν ετος πεντε ημερας παρεξ του αριθμου,
they add every year f ve supernumerary days. Herod.
., 4. As Enoch l ved many hundred years before
Herodotus, or the palmy days of Egypt an sc ence, he
could hardly be conversant w th t: the fact wh ch the
Vers on 20180127
Page 262
Archb shop puts forth as a proof of h s want of knowledge, those are

s n fact a proof of h s remote ant qu ty. Part I., 187; x v. 9.
Part III., 392, 436 (6). There are shallow persons n Apocaly
plenty who w ll mock at th s chapter, yet who bel eve known t
that Balaam was taught by h s Ass, and that Jesus was th s allu
a w zard who changed water nto w ne. I w ll not argue pr meval
w th such, but s mply say that those who reverently and the v s o
w sely read t may venerate and wonder, excla m ng n the the teach
nsp red language of the S xth Messenger, If thou w lt wove w
see H , cons der the Sun; med tate, and cons der the thoughts
course of the Moon; cons der also the glor ous order of rejo ced
the Stars. O thou Ineffable, O thou Unutterable! be Jesus, n
pra sed n s lence. Brahm n
38. In th s book, says the Archb shop, clear and Aoudyea
d st nct allus ons are made to a Be ng, h ghly exalted the Apoc
w th the Lord of Sp r ts, under the appellat ons of the from the
Son of Man, the Elect One, the Mess ah, and the Son of not whe
God. D sputes have ar sen respect ng the nature of the but t s
Son of Man, descr bed n the v s on of Dan el; and pla nly
Un tar ans contend that h s ex stence commenced at the Abraham
b rth of Jesus Chr st: aff rm ng, w thout fear of contra- by Mary
d ct on, that no Jew of any age ever held the op n on of t me. G
h s pre-ex stence, much less ever regarded h m as an whoever
object of d v ne worsh p. But that the Jew sh doctr ne I shall s
before Chr st upon th s po nt was totally d fferent from n gh: the
that wh ch the Un tar ans assert t to have been, I have of Cob )
shown n my remarks on the f rst book of Esdras. The Ya-Coub
present publ cat on, however, affords further and more other ve
dec s ve test mony upon the same subject. but enou
39. The passage wh ch the Archb shop c tes from Esdras the Land
s as follows. Thou shalt be taken away from men, and Paracels
from thenceforth thou shalt rema n w th my Son, where s the S
Vers on 20180127
Page 263
ENOCH. 229
those are who resemble thee, unt l the t mes be ended.

x v. 9. But as t s well demonstrated now that the
Apocalypse was the f rst Revelat on of God, and was
known to all the h gh pont ffs, t s clear from whence
th s allus on was der ved. It was not a Jew sh, but a
pr meval bel ef. And the rabb s who put forth as genu ne
the v s ons of Esdras, as well as Dan el, merely re-echoed
the teach ngs of the F rst Messenger, wh le they nter-
wove w th the real wr t ngs of Esdras some of the
thoughts of Enoch h mself. Your father Abraham
rejo ced to see my day, and he saw t, and was glad, says
Jesus, n John v ., 56, from wh ch we learn that th s
Brahm n pr est, hundreds of years before the Jews left
Aoudyea (Part III., 120, 158, 207, 433, 755), had read
the Apocalypt c and Enoch an wr t ngs, and had learned
from them of the success on of the Messengers. I know
not whether t has ever occurred to any of my readers,
but t s clear that the crafty and hypocr t cal Isaac s
pla nly descr bed n Genes s not to be the son of
Abraham, but the son of God by Sara, just as Jesus was
by Mary—both be ng the w ves of other men at the
t me. Gen. xx ., 1. So the pr est of God, Balaam,
whoever he may have been, says (Num. xx v., 17—19),
I shall see h m, but not now; I shall behold h m, but not
n gh: there shall come a Star out of Ya-Coub (the Land
of Cob ) and a Sceptre shall r se out of Issa-Ra-El: out of
Ya-Coub shall come he that shall have dom n on. The
other verses are rabb n cal nterpolat ons and forger es,
but enough rema ns for my purpose. The Star out of
the Land of Cob , or Tartary, s the Phœn x, wh ch, says
Paracelsus, s the Soul of the Great Il aster—and Il aster
s the Star of God, that s, the Messenger of Heaven.
Vers on 20180127
Page 264
There s a passage n the Testament of Lev wh ch says III., 487

that the Star of a new Pr est shall r se n heaven l ke the “a Sav o
Star of a K ng rad at ng the l ght of knowledge n the Vhân, o
sun of the days. Is not th s an occult allus on by one of Kal sch,
the In t ated nto the Naron c Secret? and does t not say ng, A
prove, when added on to so many other proofs, that as an em
among certa n classes of the olden wr ters, Ind ans, say of th
Pagans, Jews, and Gnost cs, the grand Avatar-Secret of wr t ng
the Apocalypt c Myster es had been learned, and that say ng, I
they h nted at them whenever they got a chance to do Ev l One
so, but n a way that the vulgar could never understand? any b sh
In another place, Paracelsus declares that f Il aster lle Power fo
pr mus was so d sposed towards any one, or f he wanted wrote th
any person, that person m ght eas ly atta n to what of appro
Enoch has atta ned, and be placed n a state of longev ty scorned
am dst the æther and clouds. He w ll not def ne, he falsehoo
says, what s the Il aster’s mode of l fe and be ng, but he those rev
declares that the B rd Phœn x s the Soul of the Great any mm
Il aster. De V ta Longa, c. 2. The latter part of th s from t me
nd cates, that Paracelsus was an In t ate, and knew Be ng: b
someth ng of the Naron c Cycle, of wh ch the symbol c nto Eur
Phœn x s the Soul: but the F rst Il aster s the Holy t ans, an
Sp r t, or Star of God, who nsp res nto one of the Great of Jup te
Archangels the des re to descend and be a Messenger; a sp ral
and so renders h mself worthy to atta n that super- the custo
transcendent splendour n wh ch Enoch and the other the Mess
Mess as are placed after the r earth-p lgr mage and tw sted s
pass on. So much for an explanat on of the Balaam c was der
Star. What s the Sceptre? The Sceptre s an allus on allude to
to the Bel-Ops Serpent-Sceptre wh ch appears n a great Me
subsequent sect on, and on wh ch was based the Serpent- Serpents
P llar, erected by Amos s as a s gn of salvat on. Part they mov
Vers on 20180127
Page 265
ENOCH. 231
III., 487, 489. Th s Serpent s called n the Targum

“a Sav our,” and s the Mess an c Sceptre of the Shal -
Vhân, or Bearer of Salvat on. What shall we th nk of
Kal sch, one of the most favour te of the B bl cal wr ters,
say ng, Almost throughout the East, the Serpent was used
as an emblem of the Ev l Pr nc ple; and what shall we
say of the B shop of Ely n the Speaker’s Commentary,
wr t ng of the curse on the Serpent n Genes s, and
say ng, In ts sp r tual s gn f cance t s a curse on the
Ev l One ! ! ! as f any rat onal or educated person—as f
any b shop—now bel eved that God perm tted a Dev l-
Power for the purposes of temptat on. Kal sch, when he
wrote th s, and the B shop of Ely, when he gave t a sort
of approval, ought to have well known, and to have
scorned themselves as l ars for penn ng so del berate a
falsehood. But I never yet knew or read of any of
those reverend rev ewers who cared for truth f he saw
any mmed ate object of ga n n v ew. The Serpent has
from t me mmemor al been used as the symbol of the D v ne
Be ng: beg nn ng n Ind a, and travell ng through Egypt
nto Europe we f nd t among the Gauls, Celts, Sarma-
t ans, and Scyths. Qu ntus Curt us says that the Temple
of Jup ter Ammon, had a rude stone whereon was drawn
a sp ral or serpent ne l ne, the symbol of the De ty. And
the custom among the Greeks and Romans of dep ct ng
the Messenger of the Gods, Hermes, w th a caduceus of
tw sted serpents as an emblem of h s d v ne comm ss on,
was der ved from th s anc ent symbol. I need not aga n
allude to the Mosa c Serpent, nor to what the thr ce
great Messenger of Egypt, Thoth, sa d, that the nature of
Serpents was d v ne, sp r tual, and gneous, nasmuch as
they move rap dly by the sp r t, and w thout hands and
Vers on 20180127
Page 266
feet. In the Old World and the New, says Archdeacon w th som
Hardw ck, the Serpent was employed to symbol ze the God sen
h ghest forms of be ng, as the Sun-God; as the Great worsh p
Mother of the human fam ly; and even as the F rst Pr n- them tog
c ple of all th ngs. Note that the common Ir sh not on ness.”
that the r myth cal Sa nt Patr ck ban shed all the snakes authors a
from Ireland means that some Roman pr est overturned of Merc
the un versal rel g on of the Serpent Worsh ppers there. quoted b
When the Egypt ans, says Horapollo, would represent Messeng
the Un verse, they del neate a Serpent bespeckled w th called a
var egated scales, devour ng ts own ta l: by the scales Hermes—
nt mat ng the Stars n the Un verse. Th s an mal s place the
extremely heavy as s the Earth, and extremely sl ppery ass gn p
l ke the Water: moreover, t every year puts off ts old r or to th
age w th ts sk n, as n the Un verse the annual per od fragment
effects a correspond ng change, and becomes renovated. traces of
And the mak ng use of ts own body for food, mpl es judgmen
that all th ngs whatever wh ch are generated by D v ne whether
Prov dence n the World undergo a corrupt on nto them world, w
aga n. Th s was s gn f ed also n the Myster es, where must hav
the In t ated was æn gmat cally told: The Bull has per od, a
begotten a Serpent; the Serpent has begotten a Bull. doctr nes
40. Murray says that n more than one of these books some de
of Enoch may probably be found the or g nals of wr t ngs ex sted
ascr bed to Hermes and Os r s. Th s ass gns great ant - b bl cal p
qu ty to Enoch’s Prophecy. K rcher says: The most Zaratush
anc ent Os r s among the Egypt ans was Henoch, and t and h s o
certa nly appears from the test mony of many authors not from
that all wh ch the Greeks wrote concern ng Os r s, and Heaven.
the benef ts wh ch he conferred upon mank nd, has been 41. I
mputed by the Arab ans and Chaldæans to Enoch. The acqu red
m ss on ascr bed by Am Ben Joseph to Enoch agrees t on of t
Vers on 20180127
Page 267
ENOCH. 233
w th some part of the present books. “The Most H gh

God sent to them Idr s that he m ght persuade them to
worsh p the Blessed and Glor ous God, and he gathered
them together, and rebuked them for the r great w cked-
ness.” In the Canon Chron cus of Marsham, many
authors are referred to as prov ng the dent ty of Thoyth,
of Mercury, and Os r s: wh le the name of Hermes s
quoted by th s author as belong ng to one of the Cab r c
Messengers. And Iambl chus says, that the anc ents
called all wr t ngs of the same nature by the name of
Hermes—that s, Mess an c. L b . de Myst. In another
place the author of Enoch Rest tutus does not hes tate to
ass gn port ons of the Book of Enoch to a per od ante-
r or to the F fth Messenger Zaratusht. If, he says, n the
fragments of Zoroaster, confessedly so anc ent, we d scover
traces of a knowledge of the truth concern ng the future
judgment, and espec ally concern ng the agency of F re,
whether natural or moral, n the pur f cat on of the
world, we shall reasonably conclude that th s knowledge
must have been ga ned from some Prophecy extant at that
per od, and the resemblance n these fragments to the
doctr nes of the Book of Enoch w ll, therefore, tend n
some degree to conf rm the probab l ty that th s Book
ex sted n a very early age. Th s s very strong from the
b bl cal po nt of v ew, and s not easy of refutat on. But
Zaratusht, though no doubt he had the wr t ngs of Enoch
and h s other Mess an c predecessors before h m, learned
not from them only but by d rect nsp rat on from
Heaven.
41. Iambl chus observes that Pythagoras and Plato
acqu red the r knowledge of ph losophy from the nspec-
t on of the Columns of Hermes; that s, from the p llars
Vers on 20180127
Page 268
of Ach-Icarus, or Seth, or the Apocalypse; or from some nto Italy

of the volumes of the Messengers who preceeded them. Enos, En
Pythagoras certa nly travelled from Ind a nto Ch na, See Part
and as he was personally acqua nted w th Lao-Tseu n Sow was
h s old age, or w th some of h s mmed ate fr ends and Hyde, D
d sc ples, he thus became acqua nted w th the wr t ngs of 156. E
the Messsengers. See ante, 181. Nor s th s ncons stent the symb
w th the declarat on attr buted to Plato, that he had wr tten that s,
noth ng concern ng sp r tual th ngs as of h s own autho- the son
r ty; wh le Strabo expressly declares that, although Plato countrym
acqu red h s knowledge of th ngs celest al from the hour, an
Egypt an pr ests, they st ll commun cated to h m only a h eropha
part of the Myster es w th wh ch they were acqua nted: τα rounded
πολλα απεκρυψαντο ὁι βαρβαροι—the Barbars concealed lowers] o
many th ngs. And here n they showed consummate fl ght, an
w sdom, for Plato, though a wr ter of the most ornate Sons of G
style, was of
pr nc ples n truth only
true ph a shallow
losophy; andpretender to the
of theology h s hknow-
ghest t aga nof
pound
ledge was superf c al. Tree, an
42. An us was a name for Enoch. He was the son of Sparta t
Rhœa, or the Holy Sp r t, mpregnated by the Sun. Part spectres
I, 247. He was Ion chus and Ianus, wh ch s an anagram —just as
of An us, and th s, as I have shown, was an Incarnat on. seen Ch
Part III, 303. My reader need not be told of An and H ndosta
ts cognates, wh ch are fully expla ned n the preced ng Ceadas,
parts of the Book of God. See General Index. An us taken pr
was pr est of the Sun. He was also An ketos, the Un- n a drea
conquerable, and Anch-Is s. The Wh te Sow, wh ch but she
Æneas brought from Troy, wh ch escaped from h s sh p, self; that
and was found at Lauro-Lav n um w th th rty p gs, and and gav
whose colour gave ts name to the c ty Alba, s gn f ed the Wolves
worsh p of the Holy Sp r t mported at the same t me gave the
Vers on 20180127
Page 269
ENOCH. 235
nto Italy and Alb on by pr ests, who bare the name of

Enos, Eneas, or Enoch, and bu lt the sh p Temple An .
See Part III, General Index, An and Sow. The Wh te
Sow was the Sowa, or Sevaha, of the Arabs. Alcoran, c t
Hyde, De Vet. Pers., c. 5, Hott nger, H st. Or ent I, v .,
156. Enoch was also honoured by the Greeks under
the symbol c, and perhaps local, name of Ar stomenes—
that s, Menes, or Menu, the most excellent. He was
the son of a V rg n by a Serpent; he nst gated h s
countrymen to revolt aga nst the superst t ons of the
hour, and engaged them n a Holy War, a ded by the
h erophants of the Myster es; he h mself fought sur-
rounded by e ghty chosen Messen ans [Mess an c fol-
lowers] of the same age as h mself; he puts h s enem es to
fl ght, and pursues them to a sylvan pear tree, on wh ch the
Sons of God had ever sat; here he loses h s sh eld, but f nds
t aga n n the secret sanctuary of Trophon us [a com-
pound of rad cals nd cat ng Three, a Vo ce, a Serpent, a
Tree, and the Yon ]. He ntended to have marched nto
Sparta tself, but was deterred by see ng n the n ght the
spectres of Helen (the Holy Sp r t) and the Sons of God
—just as n the Commentary on the Apocalypse we have
seen Cheng z Khan turned back from the conquest of
H ndostan. He s thrown nto a deep chasm called
Ceadas, but s m raculously saved by an Eagle. He s
taken pr soner by seven Cretan bowmen. A V rg n sees
n a dream a L on w thout talons led along by Wolves;
but she thought that he was freed from bonds by her-
self; that she caused h m to resume h s wonted courage
and gave h m h s talons, and that thus at length the
Wolves were torn n p eces by the L on. Hence she
gave the seven Cretans w ne n abundance, and as soon as
Vers on 20180127
Page 270
they were ntox cated, and n a deep sleep, drew out a It must
dagger w th wh ch she cut the bonds of Ar stomenes, and The Heb
he, rece v ng the dagger from her, slew h s ns d ous from Ad
enem es. In th s we trace someth ng of the Sampson The chan
mythos; ndeed, there s a good deal of pagan mythology The eart
nterwoven w th the l ves of many of the Jew sh heroes. 664. Id
F nally, as the Messen ans possessed someth ng belong ng found m
to arcane myster es [the Apocalypse] wh ch, f destroyed, bel eve t
would be to the everlast ng ru n of Messene; but, f n wh ch
preserved would, accord ng to the oracles of Lycus, the conta ne
son of Pand on (the Wolf, the Son of God), be the means the Or e
of restor ng Messene n some future per od to ts pr st ne Welsh he
cond t on; th s Arcanum, Ar stomenes, who knew the (see Gen
Oracles, carr ed away as soon as t was n ght, and bur ed the G an
t n the most sol tary part of the mounta n Ithomè Enoch,
(Thammuz), wh ch s Atham-as, or Adam. Idr s, n
43. Enoch was known n Egypt as Anachus, one of excavat
the four Egypt an Lares; n Arab a he s called Idr s; sa d that
and one of h s H ndu names s Herames, wh ch s another be found
form for Hermes, or the Messenger. He was also sur- endued w
named Atlas, and Annedotus. Am Ben Joseph n h s ex sts as
h story says: The son of Jared was born, Enoch. Th s See part
s Hermes. He h mself s Idr s—that s to say, Os r s See Gen
the Prophet. Œd p. Egypt ac., . 167. K rcher also, th s cree
quot ng from Abeneph , adds: Adr s h mself among the that mad
Hebrews has been called Henoch: among the Egypt ans respect.
Os r s and Hermes, and he was the f rst who before the here also
Flood had the knowledge of astronomy and geometry. the s de
He went nto Eth op a, and Nub a, and other places, and three lar
call ng men together he nstructed them n many th ngs. they obt
Note that Eth op a n the anc ent days was nomen gene- are magn
rale, and may be sa d to have meant any unknown reg on. of the T
Vers on 20180127
Page 271
ENOCH. 237
It must not be conf ned to Afr can Eth op a. He adds:

The Hebrews der ve the r name of Osyr s, or Asyr s,
from Adr s, wh ch, w th them, s synon mous w th Enoch.
The change of d nto s s very common n the Chaldee.
The earthly Os r s symbol zes the Messenger. Part II,
664. Idr s comes from the Arab c root Ders— .e., pro-
found med tat on. The Mussulmans, says Herbelot,
bel eve that God del vered to th s Prophet th rty volumes,
n wh ch all the secrets of the most profound sc ence were
conta ned. Hence the great venerat on pa d throughout
the Or ent to the wr t ngs of Enoch, or Idr s. By the
Welsh he was called Idr s-Gwawr, or the F re Messenger,
(see General Index to Part III, Gwawr), and also Idr s,
the G ant. In analogy w th the golden bedstead of
Enoch, ment oned afterwards, we read that n Cadr
Idr s, n North Wales, on the very summ t, there s an
excavat on n the sol d rock resembl ng a couch, and t s
sa d that whoever should rest a n ght n that seat would
be found n the morn ng e ther dead, rav ng mad, or
endued w th a supernatural gen us. A s m lar trad t on
ex sts as to the Cadr, or Kedar Nauth, n H ndostan.
See part I, 104. Th s has myst c relat on to Al-Kadr.
See General Index. And n strange conf rmat on of
th s creed, the Mussulmans at the present day bel eve
that madness s a spec es of nsp rat on and worthy of
respect. Great w t to madness nearly s all ed; thus
here also the East s l nked n thought to the West. By
the s de of a lake, near the foot of the mounta n, are
three large stones called Tre Gre enyn. Dav es th nks
they obta ned the r name from Gre an, the Sun. They
are magnets, or meteor c, or Sun-Stones, and are symbols
of the Tr ad c Power, and of the Three Cab rs: they are
Vers on 20180127
Page 272
typ cal also of Three Mounta ns ment oned by Enoch n of the Gr

h s 13th chapter. Idr s, says Dav es, n Greek, mpl es wh ch, a
an expert or sk lful person, and Idresh, ‫שרדי‬, n Hebrew, mans, w
from Dresh, ‫שרד‬, to seek, search, nqu re d l gently. and Mo
Hydres has a s m lar mean ng n Welsh. Note that a than Br
Mess ah, and more part cularly a Kab r, s called n the pr - by the v
m t ve scr ptures, a Mounta n, a Jup ter Lap s, to nd cate ta n and
h s strength and majesty, and h s be ng h gh exalted above s t ve a
earth and earthly th ngs. In the Or ental languages G br ex stence
and G bl may be regarded as one and the same. Gebel (the Mo
s the Arab c for a Mounta n, and S na and Tabor are we know
called G bel-Thaur, or the Mounta n of Thor, the to Br ta

Northern Cab r. Zamolx s, a Get c name for Enoch, more wo
was called n very anc ent t mes Gebel z s, the Mounta n And yet
of Hezus, or Is s (Herod. v. c. 94), and the Roman cons der
Emperor Marcus Anton nus Var us, a profound myst c, been po
styled h mself Gabalus, the Sun. The depos tor es of and loca
that secret learn ng wh ch Zoroaster brought down from As at cs,
the F ery Mounta n are the Geb rs. N mrod regards t the latter
as synonymous w th Gabr, or Kab r, the m ghty One, . almost m
510. Note, that the name Lucumon, or Mounta n of North Po

L ght, s gn f es a Supreme Ruler, and Theocrator n the found an
Old Etruscan. N mrod, . 64. From a passage of H story
Hecatæus, preserved by D odorus S culus, I th nk t s Holland,
ev dent (says Payne Kn ght) that Stonehenge, and all the Celt c D
other monuments n the North, belonged to the same 44. W
rel g on wh ch appears, at some remote per od to have pre- d d he o
va led over the whole northern hem sphere. Accord ng to remote a
that anc ent h stor an the Hyberboreans nhab ted an Old Wo

sland beyond Gaul, as large as S c ly, n wh ch Apollo been mo
was worsh pped n a c rcular temple cons derable for ts people w
s ze and r ches (l b. .). Apollo, we know n the language been des
therefore
Vers on 20180127
Page 273
ENOCH. 239
of the Greeks of that age, can mean no other than the Sun,
wh ch, accord ng to Cæsar, was worsh pped by the Ger-
mans, when they knew of no other de t es except F re
and Moon. The sland, I th nk, can be no other
than Br ta n, wh ch at that t me was only known
by the vague reports of Phœn c an mar ners, so uncer-
ta n and obscure, that Herodotus, the most nqu -
s t ve and credulous of h stor ans, doubts of ts
ex stence. And Hu (the Sun, or God) and Cer dwen
(the Moon, or Holy Sp r t) were both venerated, as
we know, at Stonehenge. That a knowledge of the road
to Br ta n should be lost, says H gg ns, does not appear
more wonderful than the loss of the road to the Amer cas.
And yet no unprejud ced person can doubt, when he has
cons dered all the c rcumstances of s m lar ty wh ch have
been po nted out between many rel g ous r tes, names
and local customs, of the nat ves of Mex co and the
As at cs, that the former were or g nally peopled from
the latter, by means of sh ps, and not by pass ng by an
almost mpassable passage over the frozen reg ons near the
North Pole. In our own days an nstance of a country
found and lost aga n, may be seen n Rennel’s Geograph cal
H story of Herodotus, p. 714, where he shows that New
Holland, after be ng d scovered, was wholly forgotten.
Celt c Dru ds, 107.
44. Was Columbus the f rst d scoverer of Amer ca, or
d d he only red scover that cont nent after t had, n
remote ages, been found, peopled, and forgotten by the
Old World? It s cur ous that th s quest on has not
been more generally ra sed; for t s very clear that the
people whom Columbus found n Amer ca must have
been descended from em grants from the Old World, and
therefore Amer ca was known to the Old World before
Vers on 20180127
Page 274
Columbus’ t me. We must bel eve that there was at one of the n
t me commun cat on between the Old World and the ence of
New. Probably th s commun cat on took place on the that man
oppos te s de of the world to ours, between the eastern that the
coast of As a and the s de of Amer ca most remote from and n s
Europe; and t s qu te poss ble that the nhab tants of works n
eastern As a may have been aware of the ex stence of spoken o
Amer ca, and kept up ntercourse w th t wh le our part n a wor
of the Old World never dreamt of ts ex stence. The Nessr-Et
mpenetrable barr er the Ch nese were always anx ous to wr ters to
preserve between themselves and the rest of the nat ons records n
of the Old World renders t qu te poss ble that they west of
should have kept the r knowledge of Amer ca to them- d scovery
selves, or at any rate, from Europe. The object on that A comp
the art of nav gat on n such remote t mes was not suff - Ch nese
c ently advanced to enable the Ch nese to cross the Pac f c an essay
and land on the shores of Amer ca s not conclus ve, as low ng s
we have now found that arts and sc ences wh ch were and geo
once generally supposed to be of qu te modern or g n, Amer ca
ex sted n Ch na ages and ages before the r d scovery n scr bed
Europe. The arts of paper-mak ng and pr nt ng, among 20,000 C
others, had been pract sed n Ch na long before the Euro- years aft
peans had any dea of them. Why, then, should not the there, an
Ch nese have been equally, or more, n advance of us n Buddh st
nav gat on? The stately ru ns of Baalbec, w th g gant c The r de
arches across the streets, whose erect on would puzzle our the Span
modern eng neers, the Pyram ds, and other such rema ns country
of stupendous works, po nt to a state of c v l zat on, and leaves re
the ex stence of arts and sc ences, n t mes of wh ch nat ves m
European h stor ans g ve no account. One fact corrobo- ate. Th
rat ve of the dea that the Old World, or, at least, some ably w t
cott, abo
Vers on 20180127
Page 275
ENOCH. 241
of the nhab tants of As a, were once aware of the ex st-

ence of Amer ca before ts d scovery by Columbus, s
that many of the Arab an wr ters are fully conv nced
that the anc ent Arab an geographers knew of Amer ca,
and n support of th s op n on po nt to passages n old
works n wh ch a country to the west of the Atlant c s
spoken of. An Arab gentleman, General Husse n Pasha,
n a work he has just wr tten on Amer ca, called “En-
Nessr-Et-Tay r,” quotes from Djeldek and other old
wr ters to show th s. There s, however, amongst Ch nese
records not merely vague references to a country to the
west of the Atlant c, but a c rcumstant al account of ts
d scovery by the Ch nese long before Columbus was born.
A competent author ty on such matters, J. Haulay, the
Ch nese nterpreter n San Franc sco, has lately wr tten
an essay on th s subject, from wh ch we gather the fol-
low ng startl ng statements drawn from Ch nese h stor ans
and geographers:—“Fourteen hundred years ago even
Amer ca had been d scovered by the Ch nese, and de-
scr bed by them. They stated that land to be about
20,000 Ch nese m les d stant from Ch na. About 500
years after the b rth of Chr st, Buddh st pr ests repa red
there, and brought back the news that they had met w th
Buddh st dols and rel g ous wr t ngs n the country already.
The r descr pt ons, n many respects, resemble those of
the Span ards, a thousand years after. They called the
country ‘Fusany,’ after a tree wh ch grew there, whose
leaves resemble those of the bamboo, whose bark the
nat ves made clothes and paper out of, whose fru t they
ate. These part culars correspond exactly and remark-
ably w th those g ven by the Amer can h stor an, Pres-
cott, about the maquay tree n Mex co. He states that the
Vers on 20180127
Page 276
Aztecs prepared a pulp for paper-mak ng out of the bark the coast
of th s tree. Then, even ts leaves were used for thatch- not sma
ng; ts f bres for mak ng ropes; ts roots y eld a nour- nhab ted
sh ng food; and ts sap, by means of fermentat on, because
was made nto an ntox cat ng dr nk. The accounts sland s
g ven by the Ch nese and Span ards, although a fru tful
thousand years apart, agree n stat ng that the nat ves year. T
d d not possess any ron, but only copper; that they was bor
made all the r tools, for work ng n stone and metals, venerate
out of a m xture of copper and t n; and they, n com- than any
par son w th the nat ons of Europe and As a, thought for they
but l ttle of the worth of s lver and gold. The rel g ous pra se, a
customs and forms of worsh p presented the same cha- there s
racter st cs to the Ch nese fourteen hundred years ago and a r
as to the Span ards four hundred years ago.” There s, w th ma
moreover, a remarkable resemblance between the rel g on sacred t
of the Aztecs and the Buddh sm of the Ch nese, as well as wh ch a
between the manners and customs of the Aztecs and harps n
those of the people of Ch na. There s also a great extoll ng
s m lar ty between the features of the Ind an tr bes of Ind an a
M ddle and South Amer ca and those of the Ch nese, and wh ch h
as Haulay, the Ch nese nterpreter of whom we spoke d alect, a
above, states, between the accent and most of the mono- and esp
syllab c words of the Ch nese and Ind an languages. duc ng
Indeed, th s wr ter g ves a l st of words wh ch po nt to a related t
close relat onsh p; and nfers therefrom that there must boreans,
have been em grat on from Ch na to the Amer can cont - value, a
nent at a most early per od ndeed, as the off c al accounts Father o
of Buddh st pr ests fourteen hundred years ago not ce Greece,
these th ngs as ex st ng already. s also s
45. Dav es appl es to the Dru ds of Br ta n the account near to
g ven by D odorus S culus, from Hecatæus. Oppos te to
Vers on 20180127
Page 277
ENOCH. 243
the coast of Gall a Celt ca there s an sland n the ocean,

not smaller than S c ly, ly ng to the north, wh ch s
nhab ted by the Hyperboreans, who were so named
because they dwelled beyond the North W nd. Th s
sland s of a happy temperature, r ch n so l, and
fru
year.tful n everyth
Trad t on saysng, y eld
that ng ts
Latona produce
(the tw rcet) n the
Holy Sp
was born there, and for that reason the nhab tants
venerate Apollo (her Son, the Sun-Messenger) more
than any other god. They are n a manner h s pr ests,
for they da ly celebrate h m w th cont nual songs of
pra se, and pay h m abundant honour. In th s sland
there s a magn f cent Grove, or prec nct of Apollo,
and a remarkable Temple of a round form, adorned
w th many consecrated g fts. There s also a c ty
sacred to the same God; most of the nhab tants of
wh ch are harpers who cont nually play upon the r
harps n the Temple, and s ng hymns to the god,
extoll ng h s act ons. Th s c ty rem nds us of the
Ind an and Afr can C t es of the Sun (Hel opol s) of
wh ch h story s full. The Hyperboreans use a pecul ar
d alect, and have a remarkable attachment to the Greeks,
and espec ally to the Athen ans and the Del ans, de-
duc ng the r fr endsh p from remote per ods. It s
related that some Greeks formerly v s ted the Hyper-
boreans, w th whom they left consecrated g fts of great
value, and also that n anc ent t mes Abar s (the
Father of L ons), com ng from the Hyperboreans nto
Greece, renewed the r fr endsh p w th the Del ans. It
s also sa d that n th s sland the moon appears very
near to the earth; that certa n em nences of a terres-
M2
Vers on 20180127
Page 278

tr al form are pla nly seen n t; that the god Apollo the Salm
v s ts the sland once n a course of n neteen years, n from T
wh ch per od the stars complete the r revolut ons, and w th wh
that for th s reason, the Greeks d st ngu sh the cycle of the Holy
n neteen years by the name of the Great Year. Dur ng ger God
the season of h s appearance the god plays upon the Year, or
harp,* and dances every n ght, from the vernal equ nox t ll that of M
the r s ng of the Ple ades, pleased w th h s own suc- trad t on
cesses. The supreme author ty n that c ty and sacred Part III,
prec nct s vested n those who are called Boreadæ, Apocaly
be ng the descendants of Boreas, and the r governments probably
have been un nteruptedly transm tted n th s l ne. The Dav es,
topography of th s sland accords prec sely and exclu- Dru ds o
s vely to the local pos t on of Br ta n. Some have adds: T
objected that the words, κατα τας αρκτους, do not s mply f ed so
mean ly ng towards the north, but mply a h gher lat - must be
tude than that of Br ta n; but th s sland, v ewed from any peop
the coast of Gaul, appears to be under the Bear, and someth n
the same D odorus, lv. 21, when speak ng expressly of ntended
Br ta n, descr bes t as ὑπο αυτην την Αρκτον κειμενην,
*A
ly ng under the She-Bear herself; that s, governed by the Sa
Arc-Turus, and Ar-Thor, the Boar Avatar of Baratha, cannot
r d culo
or H ndustan: hence ts mytholog c Messenger K ng or
Chr stm
Pont ff Arthur. See Part III, 391. Mythology, 188. large S
From th s, I th nk, t s clear that the rel g on of be take

truth b
Enoch was f rst renewed, I suppose, w th that of Chadâm
thought
n th s sland of Br ta n by Abar s, the Sh n ng One, Part II
Or enta
Pr est of the Ab r , the wearer of the many coloured
splend
coat of splendours, l ke the Serpent, the Scarabæus, and colours
was em
own ap
* See Part II, 464; Part III, 120, 324, 425, 476.
Reveale
Vers on 20180127
Page 279
ENOCH. 245
the Salmon,* who at the same t me brought w th h m

from T bet, or Samarkand (Part III, 461), telescopes,
w th wh ch the Dru ds brought the Moon, the symbol of
the Holy Sp r t, near to the earth, and that the Messen-
ger God v s ts t at the end of the revolut on of the Great
Year, or the Naron c Cycle, wh ch D odorus m stook for
that of Meton. Th s return of Apollo s founded on the same
trad t on as that wh ch I have shown preva ls n Mex co,
Part III, 474, 476, 477. The “consecrated g fts” were
Apocalypt c and Enoch an books, and the symbols;
probably also the Revelat ons of other Messengers.
Dav es, allud ng to what Hecatæus has sa d, that the
Dru ds of Br ta n had d scovered mounta ns n the Moon,
adds: The not ce wh ch modern d scovery has ver -
f ed so amply respect ng the appearance of the Moon,
must be very nterest ng n an anc ent author concern ng
any people whatsoever. It seems to nd cate the use of
someth ng l ke telescopes, and whatever may have been
ntended by t, our tr ads ment on Drych ab C bbdar, or
* A cur ous remnant of th s bel ef, that the Salmon typ f ed

the Sav our Messenger s ment oned n Archæolog a, . 17. I
cannot pass by Aberavon, says the wr ter, w thout ment on ng a
r d culous superst t ous bel ef of our common people, that every
Chr stmas day n the morn ng, and at no other t me of the year, a
large Salmon exh b ts h mself n the r ver, and perm ts h mself to
be taken up by any person, and th s has been attested for a certa n
truth by persons who have actually touched h m, but who
thought t was the greatest mp ety to take h m pr soner. See
Part III, General Index, Salmon, and Sam-On. The gorgeous
Or ental dress made of beetle w ngs gleam ng w th a thousand
splend d hues, s a st ll subs st ng memor al of the “coat of many
colours,” wh ch was appropr ated to the Messenger, and wh ch
was emblemat c of h s Ra nbow Mother n Heaven, and of h s
own appearance as he was seen n V s on by one of the Insp red
Revealers of Holy Truth.
Vers on 20180127
Page 280
C l dwr, the speculum of the sun of pervad ng glance, or Temple

of the searcher of mystery as one of the secrets of the those c r
Island of Br ta n. Celt c Researches, 192. For the the not c
telescope n anc ent Mex co, see Part I, 131. Upon th s extrem t
subject H gg ns remarks: “There s one suppos t on pronoun
wh ch, as t appears to me, may be reasonably enterta ned, Br tons, b
and may perhaps go a long way towards remov ng much pr nc ple
d ff culty, wh ch s to suppose that the telescope was known tself, or
to a very few of the pr ests, and kept by them n pr vate study of
for the use only of the persons n t ated nto the H gher twelve, n
Myster es.” The anc ents knew that the m lky way remarked
cons sted of small stars; th s t s thought that they 302.
could not have known w thout telescopes. Ba ll H st. 47. Th
Astr., . 16. astronom
46. Connected w th the myst c sm of the Dru ds n all support
they d d, the annotator on Camden, hav ng descr bed a Buddwa
strong fortress seated on the top of one of the h ghest rel g on
mounta ns of that part of Snowdon wh ch l es towards one of th
the sea, g ves the follow ng account of an anc ent temple. ar thmet
About a m le from th s, he says, stands the most remark- same or
able monument n all Snowdon, called Y Me neu H r on from the
(the Sacred Place of Menu), upon the pla n mounta n. It n the B
s a c rcular entrenchment about 26 yards d ameter, on these v
the outs de whereof are certa n rude stone p llars, of (though
wh ch about twelve are now stand ng, some two yards, shows th
and others f ve feet h gh, and these are aga n encompassed nhab tan
w th a stone wall. It stands upon the pla n mounta n as words o
soon as we come to the he ght, hav ng much even ground Ir sh, an
about t; and not far from t there are three other large able to
stones (a tr l thon) p tched on end, n a tr angular form. shew tha
G bson’s Camden, Col. 805. From th s descr pt on, says hood of
Dav es, quoted out of Camden, we may nfer that the
Vers on 20180127
Page 281
ENOCH. 247
Temple of the Gyv lch s a work of the same k nd as

those c rcular monuments of stone wh ch have attracted
the not ce of the cur ous, from the South to the North
extrem ty of th s Island, and wh ch our best ant quar es
pronounce not only to have been temples of the anc ent
Br tons, but also to have been constructed upon astronom cal
pr nc ples: n short, to have represented e ther the Zod ack
tself, or certa n cycles and computat ons deduced from the
study of astronomy. Hence the frequent repet t on of
twelve, n neteen, th rty, or s xty stones wh ch has been
remarked n the c rcles of these monuments. Mythology,
302.
47. The follow ng observat on of Mr. Barrow, the great
astronomer, says H gg ns, appl es n a s ngular manner n
support of the observat on of Mr. Dav es respect ng the
Buddwas creed n th s country. He says that the H ndu
rel g on spread over the whole earth; that Stonehenge s
one of the temples of Boodh, and that astronomy, astrology,
ar thmet c, holy days, games, &c., may be referred to the
same or g nal.* The follow ng passages I have extracted
from the unpubl shed manuscr pts of B shop Chandler
n the Br t sh Museum. The words n tal cs conf rm
these v ews. The Basque spoke about the Pyrenees
(though m xed w th many Span sh and French words)
shows the or g nal of th s people, and of part of the
nhab tants of Spa n. The anc ent d om, m ngled w th
words of the Eastern languages, of Egypt an, Northern,
Ir sh, and barbarous Greek, jo ned w th a term conform-
able to many languages of Tartary and of the Ind es,
shew that these people came by land from the ne ghbour-
hood of the Eux ne Sea. The Br ton, or anc ent Celt c,
* Vall. Coll., Vol. VI., pp. 330, &c.
Vers on 20180127
Page 282
d ffers from the Teuton c but as a d alect. The Etruscan, pol cy s

Umbr an, and Pelasg an are d alects of the same barbarous worsh p
language spoke by the f rst colon es n As a M nor, who were pur
came from the East of Greece. A collect on of all the mmorta
European languages would prove the people came all from rewards
the East by the North; and that those tongues wh ch have observer
been softened by d fferent nflex ons s nce, had them by the The r pr
means of later colon es, that came from As a M nor and del vered
Greece to Italy. The Basque and several languages of study of
Tartary have a l ke conform ty n the turn and words; Res d ng
as also w th the Ind an tongues on th s s de of the Ganges. the auste
They seem all to be colon es of the same stock and others by the r
east of Caucasus, wh ch separates the greater As a from sovere g
Armen a to Ch na nto north and south. So far the B shop. dec ded
And t s to the true and subl me rel g on of th s people, were aw
as taught by the Dru ds, that I seek to br ng back all the r sm
Engl sh-speak ng peoples: the rest w ll follow n due appeal.
course. assembl
48. Robertson, n h s Tour through the Isle of Man, person w
speak ng of our great ancestral pr ests, thus descr bes pass ng
them. The Dru ds were the most venerable of human the capt
characters: as pr ests, they were deemed sacred; as should s
leg slators, pol t c; and as ph losophers, enl ghtened and from v r
humane; wh le the nat on cheerfully pa d them the on those
venerat on due to the m n sters of God, and the mag s- through
trates of the people. The r government was truly less l nea
patr archal: they were the sacred fathers of the r rel g on.
country. Am d the r umbrageous oaks they sacr f ced that the
at the altar, and from the throne of just ce gave laws to that they
the nat on. To render the r c v l character more have co
venerable, they concealed from the vulgar several of Zaradush
the r r tes and ceremon es; and from th s myster ous name of
Vers on 20180127
Page 283
ENOCH. 249
pol cy some wr ters have presumed to condemn the r

worsh p as barbarous and nhuman. But the r doctr nes
were pure and subl me, comb n ng the un ty of God, the
mmortal ty of the soul, and a just d str but on of future
rewards and pun shments. They were also sc ent f c
observers of nature and teachers of moral ph losophy.
The r precepts were never comm tted to wr t ng, but
del vered n verse to the r pup ls, who, by the ntense
study of many years, mpr nted them on the memory.
Res d ng n woods and caves, they were d st ngu shed by
the auster ty and s mpl c ty of the r manners; and thus
by the r knowledge, w sdom, and v rtue, obta ned a
sovere gn nfluence over the m nds of the people. They
dec ded all publ c and pr vate controvers es. The mp ous
were awed at the r frown, and the v rtuous rejo ced n
the r sm les; wh le from the r judgment there was no
appeal. No laws were nst tuted by the pr nces or
assembl es w thout the r adv ce and approbat on: no
person was pun shed w th bonds or death w thout the r
pass ng sentence; no plunder taken n war was used by
the captor unt l the Dru ds determ ned what part they
should select for themselves. The r power, as t sprang
from v rtue and gen us, was not hered tary, but conferred
on those whose mer t m ght sanct on the cho ce. Tour
through the Isle of Man. Nor are our Ir sh brethren
less l neally descended from the bel evers n th s subl me
rel g on. Faber observes: It s a cur ous c rcumstance,
that the anc ent Ir sh should also have a Zaradusht, and
that they and the Pers ans (who n th s nstance seem to
have confounded together the pr m t ve and the later
Zaradusht) should have des gnated h s mother by the
name of Doghdu or Doghda. The close resemblance
M3
Vers on 20180127
Page 284
between the rel g on of Pers a and that of the Br t sh Br ta n,

Isles was observed by Borlase; and the complete dent ty sh pped,
of the old superst t ons of the Dru ds, the Mag , and the perpetua
Brahm ns, has been s nce sat sfactor ly establ shed by that n th
Vallancey, W lford, Maur ce, and Dav es. Pag. Idol. able f re
But why s t a superst t on, any more than Petro- t was ke
Paul sm? smoulder
49. Many of the Ir sh De t es are prec sely the gods Ioun, Iau
of H ndustan. The Ne t corresponds to the H ndu hero, wh
Naat, and to the Ne th of the Egypt ans. calls h m
Saman ........................ to...Samanaut. 50. I
Bud ............................ to...Bood. have rep
Can ............................ to...Chandra. stones b
Omt , .e., he who s... to...Om, or Aum. t me. H
And Esar ............................to...Eswara.* of plaste
Creeshna, the name of the Ind an Apollo, s actually an were the

old Ir sh word for the sun.† The Ir sh had a De ty Joshua, w
named Cal . The altars called Mutura Deorum, n con- speaks v
sequence of be ng the b rthplace of the God, probably well kno
n the plural number from h s be ng cons dered n h s G lgal w

capac ty of Creator, Preserver, and Destroyer, on wh ch not then
they sacr f ced to her, are at th s day named Leeba Ca l , c rcumst
or the bed of Cal . Th s must have been the Cal of the from the
H ndus. On the whole, noth ng can be more str k ng On wh c

than the observat on of Pl ny, who seventeen or e ghteen and Crud
hundred years ago, speak ng of the Dru ds of Br ta n, lut on.
says: Br ta n at th s day celebrates the Mag an r tes revolut o
w th so many s m lar ceremon es, that you m ght suppose the G, th

them to have been g ven to them by the Pers ans. In denot ng
the Lat n
* Maur ce’s H st. H nd., Vol. II., p. 171. n Cæsa
† As at c Res., Vol. I., p. 262.
suppl ed
Vers on 20180127
Page 285
ENOCH. 251
Br ta n, says Hyde, the Numen of M nerva was wor-

sh pped, n whose temple t s reported that there was
perpetual f re; and Camden (Br tann a, p. 747) reports
that n the County of K ldare there was an next ngu sh-
able f re of St. Br g d, as n the adyta of Vesta, and that
t was kept up by holy v rg ns, never be ng perm tted to
smoulder. De Rel g. Vet. Per., 148. In the Basque we f nd
Ioun, Iauna, wh ch s a god: n the Sclavon c Iunak, a
hero, wh ch s the Ir sh Aonach or Enoch. Corn f c us
calls h m Eanus, or Enos.
50. In Ireland and Wales, as well as England, we
have repeated nstances of twelve p llars of unhewn
stones be ng set up, and also of an altar at the same
t me. Here s the pract ce of us ng unhewn stones, and
of plaster ng them. Now, were they placed n c rcles, or
were they not? Although the wr ter of the book of
Joshua, wr t ng many years after the stones were set up,
speaks very fam l arly of the place G lgal as of a place
well known; t by no means follows that t was called
G lgal when Joshua set up the stones. It probably had
not then th s name, but acqu red t afterwards from the
c rcumstance of the stones placed there. Th s I nfer
from the name G lgal. Part II., 566; Part III., 327.
On wh ch Parkhurst says: Gl, a round sh heap of stones;
and Cruden, n h s Concordance, calls t a wheel, a revo-
lut on. Parkhurst says, n another place, g l denotes a
revolut on. Th s s the same as the Celt c Ceal or C l—
the G, the th rd letter of the Arab c, Hebrew, and Greek,
denot ng 3, becom ng changed for C, the th rd letter of
the Lat n, &c., and always n old t me pronounced K, as
n Cæsar—Ka sar n German. The Mazor tes, for the
suppl ed vowel n the word glgl, g ve the , then t s
Vers on 20180127
Page 286
g lgl. Th s shows the trad t on n the r day. From of the D

these stones the place became called the place of the Te than
stone c rcle. From th s came the names of our par shes, to be Da
wh ch were called from places of Dru d cal worsh p C ls n one od
or Ceals, thus—K lpatr ck, K lkenny, K ldare (that s, another
l terally, the K l of the Grove), &c., &c. Almost always General
where these towns or par shes have the name of K l, Sun: n
rema ns or trad t ons of the Dru ds are to be found. Ad tya,
51. In a poem of Tal es n’s, wh ch s called the denom n
appeas ng of Lludd, the follow ng very s ngular passage but as P
occurs:— Rheën R
“Llwyth ll aws, anuaws e henwerys, &c.” Power o
A numerous race, f erce they are sa d to have been, the nam
Were thy or g nal colon sts, Br ta n, f rst of sles, yet nde
Nat ves of a country n As a, and the country of Gaf s; because
Sa d to have been a sk lful people, but the d str ct s t tle of V
unknown, of the R
Wh ch was mother to these warl ke adventurers on the Puranas.
sea, spond ng
Clad n the r long dress, who could equal them? Apollo a
The r sk ll s celebrated, they were the dread of Europe. Dru ds v
It s observed by Mr. Roberts that there s a Gab s, the by an o
cap tal of Gabaza, a prov nce of Usbek Tartary, of wh ch from the
he says that t s too far to the East of the route of the nat ves r
C mmer ans to adm t of the suppos t on of ts be ng the rod of t
place ntended by the poet, further than as nt mat ng Brahm n
some place border ng on the Casp an Sea. He then goes almost e
on to observe that n a work called the Tr ads t s stated Mr. Mau
that Hu the m ghty, who f rst settled n Br ta n, came from and the
the summer country, wh ch s called Deffroban , that s, ornamen
where Constant nople s at present. So we may closely 52. T
trace the De t es of the Shanscreet school n the names body to
Vers on 20180127
Page 287
ENOCH. 253
of the Dru d cal gods—thus, one of Godama’s names was

Te than (the T tan of the class cs), wh ch s well known
to be Da tya, from whence V shnu s called Da tyar h:
n one ode he s called by the name of the Ind an Bel ; n
another he s styled Bûdd or Bûddwas. Accord ng to
General Vallancey, Cr shna s an Ir sh ep thet of the
Sun: n all these we may d scover Bal , Da tya or
Ad tya, Buddha and Kr shna. Add to these he s
denom nated Pr th, wh ch s the Shanscreet of Pr thu;
but as Pr th he s cons dered to be Rex Awyr, and
Rheën Rym Awyr, K ng of the A r, Sovere gn of the
Power of A r, probably analogous to Purūhutăh, one of
the names of Indra, the Ind an god of the f rmaments;
yet ndependently of th s, the dent ty s establ shed,
because V shnu s somet mes Indra, and Pr thu s a
t tle of V shnu. The Celt c Ner, ev dently the Nereus
of the Romans, s the Naros and the Narayana of the
Puranas. The n ne damsels of Cer dwen, and the corre-
spond ng v rg ns of Run c lore, may be dent f ed w th
Apollo and the Muses, and Kr shna and h s Gopya. The
Dru ds venerated the m stletoe; and I have been assured
by an off cer n Sc nd as army that an excrescence
from the oak has been d scovered n Ind a, wh ch the
nat ves regard w th the h ghest honour. In the mag c
rod of the Dru ds we d scern the sacred staff of the
Brahm ns; both possessed consecrated beads, both made
almost endless lustrat ons, both wore l nen t aras; and
Mr. Maur ce remarks that the c rcle (Brahma’s symbol)
and the crescent, that of S va, were both Dru d cal
ornaments. Class. Journ., xv . 57.
52. The transm grat on of the human soul from one
body to another, through d fferent stages of ex stence,
Vers on 20180127
Page 288
was at one t me rece ved by the greatest proport on of a cock v

mank nd. D odorus S culus, speak ng of the Gauls, says hue, a gr
that the op n on of Pythagoras preva ls much amongst placed o
them, that men’s souls are mmortal, and that there s a (Kêd) re
transm grat on of them nto other bod es, and after a her wom
certa n t me they l ve aga n; and therefore n the r before h
funerals they wr te letters to the r fr ends, and throw he had b
them nto the funeral p le, as f they were to be read by our bard
the deceased; and, as n that ntermed ate state n V rg l, s derat o
before the waters of Lethe were to be mb bed, the Dru ds Whereve
allowed a certa n space between each transm grat on. doctr nes
All an mated be ngs, say the Tr ads, or g nate n the they wer
lowest po nt of ex stence (Annwn); whence, by a regular un versa
gradat on, they r se h gher and h gher n the scale of quoted b
ex stence, t ll they arr ve at the h ghest scale of happ ness as de h s
and perfect on that s poss ble for f n te be ngs. . . . . new; so,
Be ngs, as the r souls by pass ng from feroc ous, go to an mals.
more gentle and harmless an mals, approach the scale of 334—34
human ty. . . . . Man, by attach ng h mself to ev l, falls soph c lo
nto such an an mal state of ex stence as corresponds w th Index su
the turp tude of h s soul, wh ch may be so great as to cast 53. A
h m down nto the lowest po nt of ex stence; whence he our Dru
shall aga n return through such a success on of an mal sumpt on
ex stences as are most proper to d vest h m of h s ev l mak ng
propens t es. . . . . The sacr f ce of an mals ra ses them though l
to a state of human ty. . . . . Man, on arr v ng at a of t a s
state above human ty, recovers the perfect recollect on of of Delph
all h s former modes of ex stence, and to etern ty reta ns the serv
t. The bard Tal es n asserted that he had been thr ce order, th
born: that he had been a blue salmon, a dog, a stag, a and l gh
roebuck on the mounta n, the stock of a tree, a spade, an rob the r
axe n the hand, a p n n a forceps for a year and a half, approach
Vers on 20180127
Page 289
ENOCH. 255
a cock var egated w th wh te, a stall on, a buck of yellow

hue, a gra n, wh ch vegetated on a h ll, wh ch the reaper
placed on a smoky recess, wh ch the Hen w th red fangs
(Kêd) rece ved; that n ne months he was an nfant n
her womb; that he was Aedd; that he was an offer ng
before h s sovere gn; that he d ed, that he rev ved, that
he had been a leader, and that now he s Tal es n. Hence
our bard wr tes: I requ re men to be born aga n, n con-
s derat on of those l beral ones, wh ch w ll be lost.
Wherever the Pythagorean ph losophy preva led, these
doctr nes were found. In Pers a, n Ch na, and n Egypt,
they were rel g ous fundamentals; and n Ind a they were
un versally rece ved from t me mmemor al. The verses
quoted by Halhed well eluc date them: As throw ng
as de h s old garments, a man puts on others, that are
new; so, our l ves qu tt ng the old, go to other newer
an mals. The reader s referred to Book of God, Part II.,
334—348 for a summary of the most anc ent and ph lo-
soph c lore on th s abstruse subject, and to the General
Index sub verbo, Transm grat on.
53. Among the arcana of nature, says H gg ns, wh ch
our Dru ds were acqua nted w th, there are many pre-
sumpt ons, f not pos t ve proofs, for plac ng the art of
mak ng gunpowder, or art f c al thunder and l ghtn ng,
though l ke all other myster es, they kept the nvent on
of t a secret. Some learned men allow that the pr ests
of Delphos were n possess on of th s art; though for
the serv ce of the r God, and the nterest of the r own
order, they kept t a mystery. The storm of thunder
and l ghtn ng wh ch, n three several attempts made to
rob the r temple, k ndled n the face of the nvaders as they
approached t, and drove back w th loss and terror, both
Vers on 20180127
Page 290
Xerxes and Brennus cannot be mag ned any other than somewh
th s.* Prov dence cannot be supposed to have taken meteors
such concern n the preservat on of that dolatrous ed - nor so m
f ce, as to work a ser es of m racles so very seasonably n l ghtn ng
ts favour. Whoever reads the accounts wh ch we have flame of
of the celebrat on of the Myster es of Ceres, w ll pla nly flash of
see that t was th s secret wh ch const tuted the most Oss an,
wonderful part of them. The probat oners who were to Suno, th
be In t ated were led nto a part of the temple that d st ngu
was full of darkness and horror. Then, all of a sudden, of the D
a stream of l ght darted n upon them. Th s qu ckly and that
d sappeared, and was followed by a terr ble no se l ke truly: E
thunder. F re aga n fell down l ke l ghtn ng, wh ch Mag c, o
by ts cont nual flashes struck terror nto the trembl ng natural e
spectators.† The cause of th s art f c al l ghtn ng and Dru ds,
thunder s pla n. And f the pr ests of Delphos, or the that verg
lazy monks of later t mes, could f nd out such an art, that, n
wh ch the old Ch nese ph losophers are sa d to have been gunpowd
acqua nted w th, and wh ch seems to have made a part th s he
n the Mystery of the Egypt an Is s, why may we not As Res.
suppose that those great searchers nto nature, the known e
Dru ds, m ght also l ght upon the secret? * * * We be argue
may observe n Luc an’s sat r cal descr pt on of the 48. For
Dru d cal Cave, near Marse lles, a pla n ev dence of th s and blue
nvent on. There s a report, says he, that the grove s of gunpo
often shaken and strangely moved, and that dreadful was a da
sounds are heard from ts caverns, and that t s some- n v olet
t mes n a blaze w thout be ng consumed. In the poem Id. x. 28
of Dargo, the son of the Dru d of Bel, phenomena of a wh ch V
By f re,
* V de Temple’s M scell. on Anc. and Modern Learn ng. Herod.
and D od. S cul., &c. therefore
† D od. S cul. and Plut. n Anc. H st. Athen. s meant
Vers on 20180127
Page 291
ENOCH. 257
somewhat s m lar nature are ment oned. No ord nary

meteors would have been so much not ced by the poet,
nor so much dreaded by the people. The Gall c word for
l ghtn ng s De’lan, or De’lanach, l terally the flash or
flame of God; or Dru ’lan, or Dru ’lanach, the flame or
flash of the Dru ds. And n a well known fragment of
Oss an, n wh ch he speaks of some arms fabr cated by
Suno, the Scand nav an Vulcan, the sword of Oscar s
d st ngu shed by th s ep thet, and compared to the flame
of the Dru ds; wh ch shows that there was such a flame,
and that t was abundantly terr ble. Dr. Sm th says
truly: Everyth ng w th n the c rcle of Dru ’eachd, or
Mag c, or to speak more properly w th n the compass of
natural exper mental ph losophy, was the study of the
Dru ds, and the honour of every wonder that lay w th n
that verge was always allowed them. Mr. Maur ce states
that, n h s op n on, the H ndus had the knowledge of
gunpowder even from the most remote ant qu ty, and n
th s he s supported by Mr. Crawford. Ant qu. . 443.
As Res. . 149. That the art of mak ng gunpowder was
known even before the days of the F rst Messenger may
be argued from the language of h s Apocalypse, sect on
48. For the jac nth there spoken of expresses that black
and blue smoky colour wh ch ar ses from the d scharge
of gunpowder. The jac nth, or hyac nth, of the anc ents
was a dark colour t nged w th cœrulean such as we see
n v olets. Καὶ το ιον μελαν εντι, καὶ ἁ γραπτα ὑακινθος.
Id. x. 28. And the v olet s black and the hyac nth. After
wh ch V rg l says: Et n græ v olæ sunt. Ecl. x. 39.
By f re, sulphur, and the blue-black smoke, I th nk,
therefore, that gunpowder of the most destruct ve qual ty
s meant. If the art was not known n h s days, t was
Vers on 20180127
Page 292
pref gured n the Apocalypse, and hav ng been once sug- spake of
gested ts d scovery would follow as a matter of course. w ll thou
The reader s referred to Part III, 687. be n th
54. I have already shown that George of England was al ghted
a Mess an c symbol-name. Part I, . 299. So the Boar- when th
Avatar of Ind a s Arcturus, Αρκ-τος (the Bear), and Arthur t
Arthur of England, who symbol zes the Messenger, and the Arm
was the Br t sh Hermes; and we f nd the same symbol they retu
Arthur l
And som
n Mex co, thus, where the Boar s seen to ssue s not de
say that
from the Myst cal AO; H s counterpart s Arthur of h s tomb
England, who s a type of the Messenger. H m, too, Rexque
we f nd w th a sacred sword, Excal bar; the Sword of K ng to
the Sh n ng Sp r t Cal : under h s name of St. George, he Arthur,
has a Mag cal Sword called As-Kal-On, the F re of Cal , quem fab
the Sun, and we learn that he draws another Faër e Sword n regnu
out of a Cleft n a Rock, an euphem sm for the Holy legends,
Sp r t. Part II, 199; Part III, 115, 116, 474, 476, after a g
504, 516. Th s was n the Enchanted Garden of Orman- same my
d ne, as we read n the Seven Champ ons of Chr stendom. Mess an
Part I, chapter 10. In the Cymr c legend we read thus See Part
of an Arthur an Sword, wh ch s presented from a Lake; one, the
another euphem sm for the Holy Sp r t: the Goddess of Motte B
Waters. So they departed, and as they rode Arthur So the D
sa d: I have no sword. No matter, sa d Merl n, hereby appear a
s a Sword that shall be yours. So they rode t ll they Rosy Cr
came to a Lake wh ch was a fa r water and broad. And Cross, w
n the m dst of the Lake, Arthur was aware of an Arm, of the
clothed n wh te sam te, that held a fa r Sword n the of wh ch
Hand. So sa d Merl n, yonder s that Sword that I nterest n
Vers on 20180127
Page 293
ENOCH. 259
spake of; t belongeth to the Lady of the Lake, and f she

w ll thou mayst take t; but f she w ll not, t w ll not
be n thy power to take t. So Arthur and Merl n
al ghted from the r horses and went nto a boat. And
when they came to the Sword, that the Hand held, S r
Arthur took t by the handle, and took t to h m, and
the Arm and the Hand went under the water. Then
they returned unto the land and rode forth. And S r
Arthur looked on the Sword, and l ked t r ght well.
And some say, proceeds the legend, that K ng Arthur
s not dead, but h d away nto another place, and men
say that he shall come and re gn aga n. And there s on
h s tomb th s verse: H c jacet Arthurus Rex quondam
Rexque futurus. Here Arthur l es, K ng once, and
K ng to be. And n Gervas of T lbury we read of
Arthur, or rather of Ar-Thor (h s Scand nav an name),
quem fabulosè Br tones post data tempora credunt red turum
n regnum: whom the Br tons bel eve, accord ng to
legends, to be about to return aga n nto h s k ngdom
after a g ven per od. So we shall by-and-bye f nd the
same mythos related of El as, the F re of God, another
Mess an c symbol-t tle. Gerv. T lb. De Reg. Br t. 48.
See Part III, 476. So Imâm Mah d returns, and un tes n
one, the European and Or ental fa ths. He s surnamed
Motte Batthen, the Secret, the Concealed. Part II. 471.
So the Druses bel eve that the Tenth Incarnat on w ll
appear aga n, conquer ng all the earth. Note, that the
Rosy Cross, means among other th ngs the Mess an c
Cross, w elded by the Cab r, and red w th the blood
of the Inf del; purple red l ke the Phœn x: a truth
of wh ch Mr. Hargraves Jenn ngs, n h s learned and
nterest ng volume, The Ros cruc ans, does not seem
Vers on 20180127
Page 294
to have been aware. Note also that n th s Arthur an heap of

legend, t s a Hand only that s seen, as n the Apoca- Part III,
lypse, sect on 3 (Part I, 505); the Hand of the Central 55. C
C t es, and the Alhambra. See Part III, 304, 488, Jul an, r
504. God, says N mrod, . 55, has no Peace for men at preserve
present; he has brought none nto the world, but a monume
Sword, of wh ch the last days of the gent les w ll l b. 9, de
w tness the most awful ravages. Th nk not, says the ment one
N nth Messenger, that I am come to send peace on earth. the Twe
I came not to send peace but the sword. Matt. x. 34. In latter pag
th s the reader w ll see n the change of tense, I come, to the F
and I came, a s ngular allus on to h s present as a symbol c
Mess ah, and to h s past career as a Cab r, and he may the apoca
feel assured that th s was not un ntent onal; for no man clavemqu
ever appeared on earth who was more subtle n the use ous lege
of language than Jesus, or whose words requ re a deeper falsehood
nvest gat on. He often speaks as f to conceal h s also, the
thoughts. And n th s remarkable avowal, he not only s, AO, o
alluded to h s former appearance as the Cab r Amos s, prototyp
but he also referred to the com ng of h s successor, the th ngs fr
Tenth Messenger, whom he knew the Apocalypse had but t s
foreshown to be the Second Cab r. Part III, 588, 595.
The Keys of Death, wh ch the symbol c Messenger n the
Apocalypse, sect on 2, holds n h s hands, probably
alludes to the Cab r c Sword. Part I, 505. Part III, 302.
The Jews f gurat vely denom nated these the Mess ah of
Peace, and the Kab r of War, as the Two Hands of There ar
God, and called them B nah, or the Two Menus or Mes- the Serp
sengers; the two Inas; wh le they des gnated the Holy Greek an
Sp r t, Imma, or the Mother of the Un verse. These cross s g
th ngs may be found n Zohar, and n the Rabb Mena- ph c for
chem; but they are hardly worth the search am d the tr angula
Vers on 20180127
Page 295
ENOCH. 261
heap of chaff. See the account of the Tr mourt Image:

Part III, 404.
55. Cyr llus, n h s f rst book aga nst the Emperor
Jul an, relates out of Artapanus, that there was a Rod
preserved n the Temple of Is s, and worsh pped as a
monument of Moses. The same s test f ed by Euseb us,
l b. 9, de Præp. Evang. c. 4. Th s s the Rod, or Staff,
ment oned n Part I, 275; the myst cal Rod g ven to
the Twelfth Messenger, Part III, 698, 785, n wh ch
latter page t s erroneously pr nted as hav ng been g ven
to the F rst. Ov d refers to t when he speaks of the
symbol c Ianus, hold ng a staff n the r ght hand, and
the apocalypt c key n the left. Ille tenens dextrâ baculum,
clavemque s n strâ. On th s rod also were founded the var -
ous legends as to the d v n ng rod, upon whose truth or
falsehood I express no op n on (7). But there s another Rod
also, the Sword-Sceptre of Pelops, or rather of Bel-Ops, that
s, AO, or God and the Holy Sp r t. N mrod calls t “the
prototype of all the mag cal wands.” It d ffers n many
th ngs from the Rod g ven to the Twelfth Messenger,
but t s of the same genus. See N mrod, . 20, . 251.
There are twelve symbols graven on t. That nearest to

the Serpent’s head represents the Sun and Oannes, the
Greek and Assyr an name for the F rst Messenger. The
cross s gn f es Enoch: the Snake s a Ch nese h erogly-
ph c for Fo-h , the Dragon-man. The three po nts n
tr angular shape symbol ze Br goo. Th s s followed by
Vers on 20180127
Page 296
the Sol-Ipse s gn for Zaratusht. The monad n the naces, o

paralellogram s Thoth. The l nes that follow s gn fy Azonace
Amos s: the square s Lao-Tseu; at the present day th s senger (
square s n the centre of Ch nese co ns; Jesus s repre- objects o
sented by l nes also, nd cat ng that he was the same as was that
the Seventh Messenger. The three symbols that of the D
succeed represent respect vely the Tenth, Eleventh and F re bur
Twelfth Messengers. Th s Sword-Sceptre s an ana- source a
logue of the Twelfth Messenger’s Rod, as I have sa d. the shap
Sword w
f re-red-
as a Spe
Spear-he
The h eroglyph at the po nt s gn f es Adam, who s Franks.
denoted by the tr ple-tau: after h m s Enoch or Ænoch, model o
whose n t al letter s g ven w th the tr une s gn. The Monume
th rd s a pure Ch nese symbol, but also a tr ple-tau, s gn - t cally a
fy ng Fo-h ; the fourth nd cates Br goo w th the tr ple- the evan
tau; the f fth and s xth are Zaratusht and Thoth, each 38, but
w th the tr ple-tau; the seventh s Amos s also w th the pr estly f
tr ple-tau; h s creed s symbol zed by the tr angle. See 596, 61
Part II, 204. But th s tr angle s surmounted by a cross Jesus ha
or tr ple-tau to show the re-appearance of the Seventh would a
Messenger as the N nth. In the e ghth symbol we have x v. 16;
another Ch nese pr m t ve also w th the tr ple-tau nd - Church.
cat ng Lao-Tseu. Ahmed s s gn f ed by the n nth symbol, Messeng
represent ng s x l nes, or the Naros, and also tr ple-tau; Swords
wh le n the tenth, or Z, w th a double cross, we see Zeng s, to e the
or Cheng z Khan, w th the tr ple-tau, n both appearances, f dants.
as a conquer ng Cab r, and a humble wayfar ng Mess ah Kaíhebe
w th the same cross as the Seventh Messenger to s gn fy the petro
a re-appearance. Part I, 187. The Sword-De ty Ac - ng, and
Vers on 20180127
Page 297
ENOCH. 263
naces, or the F re-Snake, wh ch s only another form of

Azonaces, the Great Angel, who taught the F fth Mes-
senger (Part III, 514, 515), was one of the h ghest
objects of pure Scyth st c adorat on. If t be asked how
was that, s nce F re and L ght was the only v s ble form
of the De ty among the Mag , the answer s; 1, that the
F re burn ng around and before the Cherub m was one
source among others of F re Worsh p, and th s F re had
the shape and appearance of a Sword; 2, that the Cab r c
Sword was maged as Ac naces and Ares, the L on, the
f re-red-l ght Mars. By others the Sword was symbol zed
as a Spear-head; the Pers ans called t Ac naces, and the
Spear-head s the l ly of Susa of the gods, and of the
Franks. The Tlascalan gateway was formed on the
model of the Serpent-Sword. See Squ er’s Abor g nal
Monuments, 18. Note that these two Swords were mys-
t cally alluded to by the N nth Messenger n a part of
the evangel wh ch passes under the name of Luke xx .
38, but wh ch has ev dently been cut to p eces by the
pr estly forgers and nterpolators and castrators. Part III,
596, 614. It was but a short t me before th s that
Jesus had spoken of the Per clyte Ahmed, who he knew
would avenge h s death on the Sons of Darkness; John
x v. 16; but the whole has been altered by the
Church. In the Eleus n an lodge, to wh ch the N nth
Messenger belonged, types or mages of these very
Swords were represented, and they were thus referred
to e ther by h mself or by one of h s trusted con-
f dants. There was once a Mazon c body called the Grand
Kaíheber, who probably knew of the Cab r c Sword, but
the petro-paul te element s gradually corrod ng, po son-
ng, and destroy ng whatever of truth was to be found n
Vers on 20180127
Page 298
Engl sh mazonry. Dermot, n Ah man Rezon, says: where t

There s now n Wapp ng a large p ece of scrolework a Red H
ornamented w th fol age, pa nted and g lt, the whole at towards
an ncred ble expense, and placed before the master’s cha r about to
w th a g gant c Sword f xed thereon. Somet mes the upwards
Sword s under the Serpent symbol; the latter, however, ment one
s the anc ent Oph te type of W sdom, V rg n ty, and Kabah,
the Eternal. It has noth ng to do w th the Genes s Sacred H
serpent, as so many of the Mazons hold. Note, the confess o
mythos of the Book (the Rod) and the Sword n the a tenet, s
myst cal story g ven, Part II, 75, and be assured that of Anahu
there s not a s ngle one of these w ld, and appa- Eastern
rently fool sh, legends of mythology, wh ch does not anc ent n
breathe some sacred truth. Note l kew se that, n the n the N
so-called prophec es of a Mess ah, n the Old Testament, had pass
he s spoken of as Conqueror and K ng, as often as he s cycles, e
as Judge and Preacher. Th s proves that these Hebrew the lang
wr ters had some vague gl mpse of the great truth, and reach ng
knew of the d fference between the Mess ah of Peace and of the M
the Kab r of War. Ne ther Ph lo, nor Josephus, how- . 162.
ever, had the least part cle of th s knowledge; by ne ther un versa
s the advent of a Messenger ment oned. The om ss on 55. W
s of sl ght consequence, as Ph lo was only an ant quary establ sh
and a very poor creature; and Josephus— f there ever Cadr An
was such a Jew— s a wr ter of whom every true Hebrew Cadr Idr
may well be ashamed. Note also that the Mazon c symbol Caer S d
of Two Swords crossed, commemorates these swords. The 145. Ca
restorers of that anc ent order must have had some 317. Th
nkl ng of truth, though I fear t was but sl ght. It s and reno
matter of the deepest mport to observe that the Apoca- of Sanch
lypt c Hand, ment oned n Part III, 304, 488, 504, s a name fo
common emblem through the vast South Amer can ru ns, XHNA
Vers on 20180127
Page 299
ENOCH. 265
where t s exh b ted on the rocks, and n the temples, as

a Red Hand, or a Hand of F re; somet mes outstretched
towards the human f gure (the F rst Messenger) as f
about to ra se h m to the Empyrean; somet mes po nt ng
upwards w th F ngers of L ght l ke the Idæ Dagtul ,
ment oned n Part II, 543, 610. The nat ves call t
Kabah, a pr m t ve word: mply ng that t was the
Sacred Hand of the Holy Sp r t. Hence, perhaps, the
confess on of one of our most orthodox clergymen; many
a tenet, says Archdeacon Hardw ck, n the general creed
of Anahuac, bears no small resemblance to the dreams of
Eastern As a, and the cosmogon c theor es of other
anc ent nat ons. It was held, for nstance, qu te as f rmly
n the New World as n the Old, that the mater al globe
had passed through a l m ted number of chronolog cal
cycles, each concluded by a grand catastrophe. To quote
the language of Humboldt, we f nd the same trad t ons
reach ng from Etrur a to T bet, and forward to the r dge
of the Mex can Cord lleras. Chr st and other Masters,
. 162. Th s learned pr est offers no explanat on of th s
un versal ty of creed.
55. When the m ss onary pr ests of Enoch or Anach
establ shed e ther a colony or a church, they called t
Cadr Anak, ‫קנע רדח‬, wh ch s the same as the Welsh
Cadr Idr s. Book of God, Part III., 374, 435—6. So
Caer S d was a myst c t tle for Stonehenge. Part II.,
145. Caer s gn f es a Throne, an Oracle. Archæolog. .
317. These sons of Anak, says Gale, were the most noble
and renowned amongst all. Ph lo-B bl us, the nterpreter
of Sanchon athon, speaks of XNA (Chna), wh ch was a
name for Enoch. Th s Chna was afterwards called
XHNA (Chena), wh ch, accord ng to h erat c usage, s
Vers on 20180127
Page 300

by anagram, Enach. Chna aga n s really Chen, ‫ןהכ‬, a Sr s th
Pr est or Pont ff. See Part I., 112, for an account of [the Sp
th s pr m t ve rad cal: also pp. 10, 21, 46, 303, and Part fel c ty:
III., pp. 10, 173, 180, 418, 460, 508, 607, 667, 695. who sh
Th s Chna, or Chen, or Chena, also enters nto the name w th the
of the Mex can god Cwen la, g ven n the Plate; and who s t
when conjo ned w th HELIOS, makes Chen-El os, or cr mson
Pont ff of the Sun, the very name of that De ty. He s strument
the Khan-Oulos, or K ng of the Earth. Part III., 675. her favo
The name El as s a form of the Greek Hel os or the Cer dwe
Sun. Those who wa ted for the com ng of El as, or th s.
Mah d , or the Sun-Messenger, were called Hel adæ, 56. T
expectants of the days when the Art fex should come. mythos,
Part III., 666;—Sæcla ub cæl tus El as Art sta red b t, nhab ted
atque patefac et quæ huc usque occulta fuerunt. Chna, such as
accord ng to Gale, s the same as Phœn x, wh ch we by a ma
know was a Mess an c symbol and Tree. Book ., ch. 6. nfluence
Note that Apollodorus tells us that Cadmus, who s the lear
Chadâm, Gaudama and Adîm, s the son of Phœn x—that rad cal d
s, the Son of the Cycle. Gale, n h s Court of the fundame
Gent les, ment ons a trad t on that Cadmus, when he of d scr
landed at a certa n place, made a more than ord nary nat onal
mpress on w th h s foot n the mud. Book . chap. 6. c rcumst
See, n the General Index, Part III., Sr -pud, and 240, body of
252, 430. The myth there alluded to connect Cadmus what tra
nd sputably w th the Chadam c footpr nt n Ceylon, were re
and w th Ceres or Sr , the Holy Sp r t. The old H ndu quest on
nvocat on to Sr or Ceres, the Goddess of Arts, of the north
Eloquence, and Nature, before whom they bow w th *
veteres
offer ngs of r ch perfumes, flowers and r ce, may be c ted
Sermon
here, as llustrat ve of the var ous qual t es wh ch have g am,
been ass gned by th s people to the Holy Sp r t, of wh ch Præf. ad
Vers on 20180127
Page 301
ENOCH. 267
Sr s the symbol c name. May the Goddess of Speech

[the Sp r t of Tongues] enable us to atta n all poss ble
fel c ty: she who wears on her locks a young moon;
who sh nes w th exqu s te lustre; whose body bends
w th the we ght of her full breasts [Dea Mult mamm a];
who s ts recl ned on a wh te lotos, and from the
cr mson lotos of her hands pours rad ance on the n-
struments of wr t ng, and on the Books produced by
her favour. As. Res. ., 272. The Dru d hymns to
Cer dwen bear a str k ng resemblance n many po nts to
th s.
56. These traces, as t were, of one foot—of one
mythos, to be found almost un versally over the
nhab ted earth, are l ke the Adam c trad t ons, and
such as could only have been made n pr meval ages,
by a man born for all mank nd, and who exerc sed an
nfluence over all mank nd. At a remote per od, says
the learned Dr. Wa t, there was probably but l ttle
rad cal d fference n the myth of nat ons, nor were the r
fundamental pr nc ples var ed, even when sl ghter shades
of d screpancy became d scern ble n consequence of
nat onal pecul ar t es, local enactments, or pecul ar
c rcumstances affect ng d fferent branches of the great
body of mank nd. But, how these var at ons or g nated?
what tra n of events nduced them? how many of them
were rendered nd spensable by acqu red hab ts? are
quest ons no longer to be solved. The As at c or g n of
the northern nat ons* stands on ev dence too strong to
* L nguam Dan cam ant quam, cujus n rythm s usus fu t,
veteres appellârunt A , d. est, As at cum, vel A ,
Sermonem, quòd eum ex As â Od nus secum n Dan am, Norwe-
g am, Suec am, al asque reg ones septentr onales nvexer t. Stef.
Præf. ad Sax. Gram. H stor am.
N2
Vers on 20180127
Page 302
be combated, and has been of late years too fully proved counter-
to requ re a deta l of the fact. It must also be man fest were oth
to every one acqua nted w th the structure and vocables suff ce t
of the languages, the trad t ons, ph losophy, and r tes of d fferent
the people, that, at some per od anter or to any surv v ng of an As
record, a connect on ex sted between the H ndús, the rate, as w
Pers ans, and the Greeks. The eastern names, wh ch s ve: the
often occur n the Run c σωζόμενα and n Iceland c allus ons
poetry; the occas onal propens ty to all terat on, observ- Or ental
able both among Goths and Celts, although not carr ed d ff cult
to the same extent as n the works of Har r and traces of
Hamádan ; the many analog es of doctr ne n the m staken
Edda, the Védas, and Zand-avesta, and the r s m lar ty probably
n ph losoph cal speculat ons,* added to other proofs, Greece.
const tute a cha n of demonstrat on, wh ch, however w se occ
broken may be some sol tary l nks, may be suff c ently and Arab
reun ted for every purpose of nvest gat on. Thus, many 57. I
parts of the account of the cosmogony from the body of sp r tual
Ymer, the Norn r, the Valkyr ar, the Wr sks,† Lesh es, n wh ch
and Berstues, Zlebog, Ben Veneco, Od n, V lè and Ve, arrogat n
the br dge B fröst, Asgard, Gladshe m, and Valhalla, the the pant
g ants and dwarfs, the cow Audumbla, the ash Yggdras l, muses, a
the ages of mank nd, the Urdar-fount, and the well of or nere d
M mer, the snake-k ng N dhug, the d fferent worlds, and research
d v ne res dences, the Asyn er,‡ &c., &c.; the account of and earth
Surtur, and of the destruct on of the world, together w th whole m
the new earth ar s ng from the sea, have such d rect superst t
* See the works of Gräter, Vond er Hagen, Ruhs, the Gr mms, symbols
Stuhr, Mone, Magnusen, &c. are pres
† P cart, v. ., p. 476, records, that the nhab tants of South
doubtful
Caffrar a worsh pped a be ng dep cted l ke a wr sk or satyr.
‡ Goddesses nhab t ng V ngolf, by some supposed to be analo- of Jup t
gous to the Amazons.
son of a
Vers on 20180127
Page 303
ENOCH. 269
counter-parts n H ndû and class cal mythology, that,

were other ev dences want ng, these part culars would
suff ce to establ sh a pr m t ve connex on between these
d fferent people. But, n the class cal pages, the proofs
of an As at c or g n are st ll more forc ble, and the sepa-
rate, as well as collect ve, examples are st ll more conclu-
s ve: the verbal forms, the style of language, and the
allus ons n the Il ad and the Odyssey afford to the
Or ental st conv ct ons not to be shaken by any m nor
d ff cult es or object ons, that, n the age of Homer,
traces of the connex on, on wh ch we ns st, not to be
m staken, must have ex sted, at least n the poet c, and
probably st ll more so n every colloqu al d alect of
Greece. Some mutual s m lar ty of phraseology we l ke-
w se occas onally not ce n the wr t ngs of the Pers ans
and Arabs.
57. If we d scover the same fables and the same
sp r tual agents dressed n the proper garb of the country
n wh ch they have been natural zed, we shall not be
arrogat ng to ourselves any undue author ty n referr ng
the pantheon of nat ons to the East. The fates, the
muses, and the nymphs, whether oreads, dryads, na ads,
or nere ds, the satyrs and the fauns meet us n every
research: dem gods or mortals, offspr ngs of a heavenly
and earthly parent, ἀλεξικακὰ, portents, augur es, and the
whole mach nery of a pr esthood work ng upon popular
superst t ons, and ve l ng the r h dden knowledge n
symbols and phantoms of the mag nat on, everywhere
are presented to our v ew. Here we see Amph tryon
doubtful whether Hercules was h s son, or the offspr ng
of Jup ter; there Sam Ner man, whether Zal was the
son of a Dev or Par , or could poss bly be h s own.
Vers on 20180127
Page 304
Here, the horses of Ach lles speak w th a human vo ce; supposed

there the golden-w nged goose n the ep sode of Nalah Isa ah.
possesses the powers of speech. One part of the globe accord n
presents us w th Zal and the S morgh, another w th cated, w
Ach lles and Ch ron: one* exh b ts Zal fostered by a and Goth
l oness, another Romulus and Remus by a she-wolf: n Jonathan
th s Sam Ner man, n that Hercules, slays the hydra n es of
wh ch devastated the c rcumjacent country. The Æg s many pa
of M nerva becomes the Æg s-h almr of the Edda. Ind a, accord n
Greece, and Rome represent to us Cup d w th h s bow V rg l, e
and arrows, who was so dep cted by the pagan Arabs. Pers ans
S r Wm. Ouseley† even traces a resemblance to the dec dedl
caduceus of Mercury n the s lver wands of the Turk sh the M ss
Ch aouses. The Ch nese‡ l kew se have a fable answer- be detec
ng to that of Salmoneus: the r Sh n-hwan are the D of the go
locorum; the European w tch s the Ind an d’hakan; fury of
the Scotch s en-slua , the Pers an par stàn. Hes od’s after the
Φύλακες θνήτων ἀνθρώπων are the Furuhers of the scum of
Zand-avesta,—a doctr ne bel eved by the Chaldees and became a
Egypt ans, and asserted by the ph losopher Jul an, n h s 58. A
work περὶ Δαιμόνων. Burckhardt even suspects Br areus var ously
to have been a Bedú n ch ef conquered by some k ng of of th s m
Egypt; but h s author ty merely rests on an Arab c s a cer
proverb st ll appl ed to the Bedú ns, H ndús,
Cut off one head, and a hundred w ll spr ng up cept ble
n ts place. W th the
The S rens l kew se have been dent f ed by some wr ters v s t to
w th the Syr an Derceto or Atergat s, and have been Mercury
w th Lot
* Some cop es of the Shàhnàmeh represent Zal as fostered by a
l on.
offer ng
† V. ., p. 462. followed
‡ Cf. Mart n H st. S n. P cart v. v. p. 193.
Vers on 20180127
Page 305
ENOCH. 271
supposed to have been ntended by the S r m, ‫ םריש‬of

Isa ah. The fat d cal Brazen Head, one of wh ch,
accord ng to W ll am of Malmesbury, Gerbert fabr -
cated, was a superst t on common to Jews, Arabs, Celts,
and Goths: of t a descr pt on s g ven n the Targum of
Jonathan Ben Uzz el and n Don Qu xote. The ceremo-
n es of the new year were, n l ke manner, s m lar n
many parts of the globe, and those of the anc ent Saxons,
accord ng to Olaus Worm us, Schæffer and Polydore
V rg l, exh b ted close analog es to the Nauruz of the
Pers ans. The sword-dance of the northern nat ons had
dec dedly an As at c or g n, and even on the shores of
the M ss ss pp , traces of the Ind an Kurmavatara may
be detected, together w th traces of the anc ent trad t on
of the gods assum ng the forms of an mals to escape the
fury of Typhon, n the r w ld legend,* that the world
after the deluge was restored by an mals, and that the
scum of the sea, collect ng tself around the torto se,
became a vast expanse of ground.
58. A quest on, wh ch has been much ag tated and
var ously determ ned, now ar ses: are there any traces
of th s mythology n the Hebrew wr t ngs? That there
s a certa n analogy between the cosmogon es of the
H ndús, Pars s, Hes od, and Moses, must be a fact per-
cept ble to every one. The Sanskr t s Adam.
W th the h story of Enoch, that of Ganymede; w th the
v s t to Abraham’s tent, that of Jup ter, Neptune, and
Mercury, as well as the story of Ph lemon and Bauc s;
w th Lot’s w fe, Euryd ce and N obe; w th the ntended
offer ng of Isaac, the omen of the eagle and ch ld, wh ch
followed Agamemnon’s prayer n the Il ad; w th d fferent
* P cart, v. . p. 74.
Vers on 20180127
Page 306
parts of Sampson’s l fe, N sus, Theseus, Ajax, Ach lles, w th the

and Hercules, whose p llars some have not scrupled to apotheos
dent fy w th those n Dagon’s temple; w th Dal lah’s κύων, ca
treachery, that of the daughter of N sus; w th the h story w th Jon
of Jephthah’s daughter,* those of Iph gen a, Polyxena, h s adve
and the daughter of Idomeneus; and w th the madness Androm
of Saul, that of Bellerophon and Hercules, have been overboar
compared by wr ters n no way def c ent n erud t on. relates, t
It s st ll more s ngular, that co nc dences w th the be ng on
h story of Dav d and Ur ah, nterm xed w th that of but l ttle
Al ab and Naboth,† together w th allus ons to a fam ne been cu
correspond ng to that n the t me of Ahab,‡ are to be whom J
found n the C ngalese h story of Ceylon. That fam ne the r ma
also, wh ch was the consequence of the slaughter of the known w
G beon tes, has been contrasted w th that n the t me of 59. T
Ægeus, on account of the death of Androgeos. D fferent rat on n
parts of El jah’s§ l fe have been n l ke manner compared The Jew
‫יהוה‬, tha
* Ludov cus Capellus traces the analogy from a hypothes s, says, tha
that Iph gen a s a corrupt on of ’Ιεφτιγενεῖα ! !
oblat ons
† See the Annals of Or ental L terature, pt. . 427, 428.
‡ Ιb., p. 432.
away, bu
§ H s d v s on of the waters has been compared to Georg c. v. the symb
360; L vy, xxv . 45; Zend-Avesta, . 15; h s sustenance by
Or b m, ‫םיברע‬, to L vy 1. 4; D od. S c. . 4; Just n 1. 4;

Ph lostr. n v t. Apoll. . 5; Zend-Avesta, . 30. About these
Honover
‫םיברע‬, however, there s no small d spute. Some by chang ng str k ng
the vowels, understand merchants mov ng from place to place, some
Arabs, others the nhab tants of Arabah, aga nst wh ch last dea
M chael s has urged very powerful arguments. Cf. Bochart *F
H eroz. . 14. Peykert de ‫ םיברע‬El am Prophetam alent bus, s ze n
Petzold de hom n bus à Best s enutr t s. Other analog es to h s Salto G
l fe have been drawn from Ph lost. v t. Apollon, v. 45; Pl n. . been s
54; Il. β' 305; Od. β' 143; Æn. . 203. W th some n El shah’s, on earth
Apollodorus, . 7; Mela, . 9; Pausan. v. 32; Herod. . 67, † Pl
. 14; Soph. Æd. Colon. 1518, have been dent f ed. ’’Ισειον
Vers on 20180127
Page 307
ENOCH. 273
w th the legends of Sem ram s and Glaucus, and the

apotheos s of Romulus, &c. Hercules w th the κώρχαρος
κύων, called κῆτος by the schol ast, has also been dent f ed
w th Jonah,* to whom some have not hes tated to refer
h s adventure w th Hes one, and that of Perseus w th
Andromeda. The custom of throw ng a gu lty person
overboard n a storm (wh ch fate Oder c of Porsenau
relates, that he nearly encountered from the Saracens),
be ng one of the most anc ent superst t ons, we can have
but l ttle d ff culty n mag n ng a s m lar legend to have
been current n d fferent countr es, and as those w th
whom Jonah undertook h s voyage were Phœn c ans,
the r mar t me connex on w th most parts of the then
known world would st ll further favour ts extens on.
59. The general analogy s st ll ncreased by the vene-
rat on n wh ch var ous† nat ons held the sacred name.
The Jews were not more scrupulous about enunc at ng
‫יהוה‬, than the Bramanas about enunc at ng ; Menu
says, that t s Brahm, . e., t s emblem; that all r tes,
oblat ons to f re, and solemn sacr f ces to f re shall pass
away, but that th s shall never pass away, whence, be ng
the symbol of Brahm, Lord of Created Be ngs, t s called
. Equally unw ll ng were the Gabrs to pronounce
Honover, and the Peruv ans Pacha-camac. Not less
str k ng was the almost un versal reverence for the num-
* Father Anton o Ru z de Montoya ment ons f shes of a vast

s ze near that cataract of the Paraguay wh ch s named El
Salto Grande, coupled w th the trad t on of an Ind an hav ng
been swallowed whole by one of them, and afterwards ejected
on earth. See Dobr zhoffer, Ab p. v. . 185, 186.
† Plutarch de Is de et Os r de, p. 388, ed. Re ske, nterprets the
’’Ισειον as the γνῶσις καὶ εἴδησις τοῦ ὄντος.
N3
Vers on 20180127
Page 308
bers three, seven, and forty. Jacob served seven years for The u
each of h s w ves, and the Arabs of anc ent t mes fre- not so su
quently d d the same. Hence the Moors transm tted r vers, h
the custom to the Span ards, as we perce ve n the ascr bed
Span sh ballads. Thus, n that of Cala nos, br ty of
Por vos le serv s ete años, attached
S n nterès n soldada; Pharpar
N el tampoco me la d ò, phon us
N yo la demandar a. several
In another, Count Carlos pa d h s addresses for seven Parallels
years to the Pr ncess Clara, and n that of Pr nce length.
Baldw n the br de was brought seven t mes, n d fferent b ned n
dresses, to the br dal chamber. The pract ce of serv ng Pers an k
for w ves was also common among the savages of Hud- t cal pr e
son’s Bay, and the Laplanders were accustomed to of the a
serve for them a year after marr age, at the exp rat on reason d
of wh ch they took them away, and became free. The the des r
Moors, and after them the Span ards also, appl ed th s racter st
number to sort lege, prec sely n the same manner as fest vals
the Pagan Arabs are stated to have done. Accord ngly, quar es a
when Bertram’s father sought h s son after the battle and the C
of Roncesvalles, h s fr ends cast lots seven t mes. pared to
S ete veces echan suerte, Adrastus
Qu en le volverà buscar. Ægypt d
The Moors d d the same when they tr ed to se ze the Porus, ac
Span sh adm ral Guar nos. Hence, when Count Irlos of Moses
was forced by the k ng to leave h s young w fe, and to the h
f ght w th the Moor Al arde and h s troops, he says, storm of
S ete años, la Condesa, h story o
S ete años me esperad; 41) and
S à los ocho no v n erè, wh ch fe
A los nueve vos casad. plunder
Vers on 20180127
Page 309
ENOCH. 275
The un versal ty of rel g ous ablut ons n the east s

not so surpr s ng, on account of the cl mate. To d fferent
r vers, however, d fferent degrees of sanct ty were
ascr bed, the cause of wh ch e ther cons sted n the salu-
br ty of the r waters, or n some mytholog cal legend
attached to them. Naaman preferred the Aban and the
Pharpar to the waters of Israel; and the oracle of Tro-
phon us could not be consulted unt l the nqu rer had
several t mes bathed h mself n the r ver Hercyna.
Parallels m ght ndeed be cont nued to an unl m ted
length. As the pr estly and prophet c off ces were com-
b ned n Samuel and El jah, so they were n the anc ent
Pers an k ngs, n Amph araus and Chalcas: as the Lev -
t cal pr est was under restr ct ons concern ng the ascent
of the altar, so was the Flamen D al s for the very
reason deta led n Ex. xx. 26. Respect to sen ors, and
the des re of a numerous progeny, were also general cha-
racter st cs of var ous nat ons, and to some of the Jew sh
fest vals and r tes, counterparts have been c ted by ant -
quar es among the Ægypt ans, the H ndus, the Pers ans,
and the Ch nese. The ass of Balaam has also been com-
pared to that of S lenus, to the horses of Ach lles and
Adrastus, the ram of Phryxus, the bull of Europa, the lamb n
Ægypt dur ng the re gn of Boccor s, and the elephant of
Porus, accord ng to the fancy of d fferent wr ters. The rod
of Moses, educ ng water from the rock, has been ass m lated
to the hoof of Pegasus produc ng H ppocrene, and the
storm of ha lstones, recorded n Joshua, to that n the
h story of Hercules (Strabo 1. v., p. 183. D on. Hal. 1.
41) and to that commemorated by D odorus S culus,
wh ch fell on the army of Xerxes, as they attempted to
plunder the temple at Delh . See L vy, 1. . 31, xx . 1.,
Vers on 20180127
Page 310
and Ilgen de mbre lap deo. Jena, 1793. W th once a d

Agamemnon’s prayer n Il. β' 412, and the fable of to later
Jup ter and Alcmena, the phænomenon of the sun and truths w
moon n the days of Joshua has been contrasted, and wh ch, t
even Nebuchadnezzar has been made the counterpart of der ved
the M notaur! The most extraord nary analogy, however, have had
ex sts between the words of the schol ast on Ar stoph. old, that
Acharn. v. 242, and the b bl cal descr pt on of the d sease, to nat on
wh ch the Ph l st nes suffered on account of the ark: language
μηνίσαντὸς του Θέου, νόσος κατέκηψεν εἰς τὰ αἰδοια τῶν may pro
ἀνδρῶν, καὶ τὸ δείνον ἀνήκεστον ἤν. ὥςδ’ ἄπεἱπον πρὸς τὴν of The C
νόσον κρείττονα γενομένην πᾶσης τέχνης, ἀπεστάλησαν was one
ζεὼροι μετα οπούδης. οἱ δὲ ἐπανέλθοντες ἔφασαν, ἴασιν wr ter, w
εἰναι μόνην τάυτην, εἰ διὰ πᾶσης τίμης ἄγοιεν τὸν Θεὸν. H ndus
Πείσθεντες οὐν τοῖς ἠγγελμένοις οἱ ’Αθηναίοι φάλλους supposed
ἴδιᾷτε καὶ δημοσία κατεσκεύασαν, καὶ τόυτοις ἐγέραινον τὸν men. It
Θέον, ὑπόμνημα ποιοῦμενοι τοῦ παθοῦς. men em
60. Enoch n course of t me became a Mess an c the r rel
name. It w ll be seen, says Murray, that the same anc ent equally w
wr ter s alluded to under the var ous appellat ons of been pro
Hermes, Amûn, or Thamus, Thoyth, Mercur us, Zoroas- term the
ter, Os r s, Idr s, or Adr s, and Enoch. That var ous nary Bud
appellat ons, or var ous act ons and wr t ngs, should have as an In
been ascr bed n the long course of ages to the same exempt f
or g nal s not, ndeed, to be wondered at; for each as an m
success ve generat on, nterpret ng n the r own way the Ind a sh
trad t ons wh ch had been handed down to them, and church,
comb n ng the test mony of h story w th the contents of every C
such books as m ght be w th n the r reach, would hardly Blessed
fa l to add somewhat of perplex ty or error to the d ff - convert n
cult es wh ch m ght already ex st; and thus truth and jud ced
falsehood gradually m ngled together, would produce at fore gn
Vers on 20180127
Page 311
ENOCH. 277
once a d vers ty and a consent of op n on: a d vers ty as

to later add t ons, and a consent as to the more anc ent
truths wh ch st ll surv ved. Hence that knowledge
wh ch, though common to all, appears to have been
der ved through separate channels of trad t on, must
have had a foundat on n facts so early, or n books so
old, that they m ght have become the sources of trad t on
to nat ons who have had l ttle aff n ty of customs, or of
language, s nce the earl est ages. All these cons derat ons
may probably show, how t was that the learned author
of The Cambr dge Key came to the op n on that Enoch
was one of the H ndu Buddhas. The object of th s
wr ter, who had l ved long n the East, was to w n the
H ndus to petro-paul sm by dent fy ng one of the
supposed Hebrew prophets w th one of the r own sacred
men. It s consonant to reason, says he, that a race of
men em nently p ous, and tenac ous of the d v ne or g n of
the r rel g on, should be grat f ed n f nd ng that Europeans
equally w th themselves bel eve the w ll of God to have
been promulgated by those persons whom they f gurat vely
term the “Mouths of God.” H therto the r great lum -
nary Buddha, the son of May-a, whom one sect worsh p
as an Incarnat on of the De ty, from h s hav ng been
exempt from death, hath been represented by Europeans
as an mpostor. The t me s arr ved when the nat ves of
Ind a shall learn from the orthodox m n sters of our
church, by dent fy ng the r prophet w th Enoch, that
every Chr st an cons ders Buddha as a type of that
Blessed Sp r t to whose rel g on they are des rous of
convert ng them. It must be obv ous to every unpre-
jud ced m nd, that the propagat on of the gospel n
fore gn parts w ll be furthered n proport on to the
Vers on 20180127
Page 312
tolerance w th wh ch t s recommended; and that we descende

should always endeavour to conv nce others, that wh le he was
we contend for the pur ty of our own rel g on, we by gods, an
no means deny the d v ne or g n of the rs. In l eu, Brahma
then, of condemn ng the rel g on and r d cul ng the earth 36
Prophets of the H ndus, f we would convert them, we t s exp
should compare the r rel g on and the r Prophets w th n ght of
our own. How grat fy ng to a Brahm n must t be to have no
read n our scr ptures recorded, that the r d v ne Buddha of h s b
under the name of Enoch walked w th God, and was 623.* Th
translated to heaven n the e ghty-e ghth year of the cop es fr
Cal age. St. Jude d d not desp se the doctr ne of the or the F
H ndu prophet, when he spake of the Revelat ons of to Buxto
Enoch as a book of undoubted author ty n h s t me. accord n
The learned author adds that h s observat ons were the heaven;
result of a long and nt mate knowledge of the cha- from the
racter, rel g on, and manners of the H ndus, and that he del v
chronolog cally speak ng, accord ng to the most anc ent or F sh-
and sacred Inst tutes of the Brahm ns, Enoch was one of as a F s
the Prophets whom the H ndus call Buddha; but h s Dow, w
v ews were too broad and too enl ghtened for h s t me more tha
(1820), and the pr ests of the European propaganda H ndus
through the East never ventured to enter on the course bel eve t
wh ch he adv sed; though h s volume s one of great bhava fr
nterest, and conta ns the profound truth that Enoch h s ascen
was, n fact, one of these sacred Avatars whom the n ght of
Brahm ns reverence as Buddha. The second Buddha, to the t
he says, could have been no other than Enoch. For t s de ty s
recorded that, n consequence of the Vedas* be ng happ nes
stolen, and dolatry be ng ntroduced, the de ty actually appeared
* The Apocalypse. Enoch, or Enosh, has an analogy to the the Dwa
d v ne name for the Holy Sp r t, Gaun-Isha. * Th
Vers on 20180127
Page 313
ENOCH. 279
descended from h s parad se to redeem mank nd; that

he was absent from heaven a day and n ght of the
gods, and re-ascended to heaven, when the n ght of
Brahma was completely ended. Enoch sojourned on
earth 365 years. Here we read years for days. For
t s expressly sa d, “a year of mortals s a day and
n ght of the gods and regents of the un verse.” We
have not only the per od of h s sojourn on earth, but
of h s b rth and translat on. Enoch was born A.M.
623.* Th s was about the t me n wh ch Apollodorus, who
cop es from Berosus, places the appearance of Annadotus,
or the F sh-de ty of the Chaldeans. Enoch, accord ng
to Buxtorf, obta ned the ep thet of Ambassador of God;
accord ng to Elmach nus, he measured the c rcular orb of
heaven; accord ng to Bedav us he rece ved Sacred Books
from the Alm ghty. The H ndus represent the De ty when
he del vered the prophecy, n the form of the Saphar ,
or F sh-de ty (Part III, 61). Euseb us represents h m
as a F sh endowed w th d v ne ntellect. Accord ng to
Dow, when he wrote, the two pr nc pal Sastras were
more than 4,800 years old; these are cons dered by the
H ndus as the product on of the second Menu. They
bel eve that they were comp led by the son of Swayam-
bhava from the revelat ons of Buddha mmed ately after
h s ascens on, wh ch took place at the close of the f rst
n ght of Brahma, or h s day of 24 hours, wh ch answers
to the translat on of Enoch. Th s ncarnat on of the
de ty s descr bed as follows: Buddha, the author of
happ ness, and a port on of Narayan, the Preserver of all,
appeared n th s ocean of natural be ngs at the close of
the Dwapar, and beg nn ng of the Cal -Yug. He, who
* The wr ter really meant n the beg nn ng of the Second Naros.
Vers on 20180127
Page 314
s Omn potent and everlast ngly to be contemplated, the f rst wor

Supreme God, the Eternal ONE, the D v n ty worthy to was a B
be adored by the most p ous of mank nd, appeared w th called E
a port on of h s D v ne Nature. Jayadeva descr bes h m says S r
as bath ng n blood, or sacr f c ng h s l fe to wash away was the
the offences of mank nd, and thereby to make them par- med s G
takers of the k ngdom of heaven. Part III, 521. Abul the trad
Pharag us says: Enoch was an observer of the pure n El jah
commands of God; he d d that wh ch was good, and Enoch a
avo ded that was ev l, and cont nued n the worsh p of Thor and
God to the end of h s l fe. Those who have any know- the Cabb
ledge of the worsh p enjo ned at the Pagoda n Travancore, are the
or of the annual fest val held there n honour of the that are
Tr mourt , cannot hes tate to pronounce that the adora- appear t
t on of the De ty wh ch s traced back for more than 5000 true h st
years, or g nated w th Enoch; that the H ndus date the r and wh
d v ne Veda at the per od when Bedav us supposes that place, h
the d v ne Volumes were sent from heaven; that they f ery cha
ascr be the Sastras to the same person whom Elmach nus s der h
represents as the nventor of letters, s as presumpt ve mprove
proof that the same persons were ntended, and that the b rd rev
b rth of the former be ng traced back to A.M. 621, Jews an
amounts to a pos t ve proof that the Buddha, celebrated d t on w
by the author of the Dab stan, was Enoch, the son of and El j
Jared. So far th s enl ghtened wr ter.* Buddha was the of Phœn
* The doctr ne of the renewal of worlds, wh ch forms so pro- fore, see
m nent a feature n all the pr meval theology of Ch na and Ind a, that Ph n
s thought to be h nted at by one of the Hebrew or H ndu trac-
person o
tar ans; where, speak ng of the prov dence of God to all th ngs,
he says, “That thou g vest them they gather: thou openest th ne was a s
hand; they are f lled w th good. Thou h dest thy face; they are Messeng
troubled: thou takest away the r breath: they d e and return to the
dust. Thou sendest forth thy S , they are created: and thou *S
renewest the face of the earth. Ps. c v. 28—30. been Ho
Vers on 20180127
Page 315
ENOCH. 281
f rst word that s gn f ed Incarnat on or Messenger. He

was a Buddha, meant, He was a Mess ah. Enoch s
called Edr s n the Korân, Surat 19. But the Arab ans,
says S r W, Drummond, also hold that Edr s, or Enoch,
was the same w th El jah. See Hott nger de Muham-
med s Genealog â. Aga n, the Arab ans and Jews had
the trad t on that Ph nehas, the son of Eleazer, rev ved*
n El jah. Thus the Jew sh and Arab trad t ons un te
Enoch and El jah, and El jah and Ph nehas, and Ar-
Thor and Sa nt George. Part I, 229. Now, how came
the Cabbal sts to th nk of Ph nehas? Enoch and El jah
are the only men that have l ved on th s earth, and
that are sa d to have escaped death. The Egypt ans
appear to have bu lt the fable of the Phœn x on the
true h story of Enoch, whom they would call Phenoch;
and when the myth cal translat on of El jah took
place, h s d sappearance, l ke that of Phäethon, n a
f ery char ot, probably nduced the or ental sts to con-
s der h m as the same w th Enoch, and further to
mprove on the story of the Phœn x by mak ng that
b rd rev ve am dst the flames. It seems pla n that the
Jews and Arab ans had gotten possess on of some tra-
d t on wh ch connected the fabulous Phœn x w th Enoch
and El jah, and no doubt they fanc ed that the name
of Phœn x was to be traced to Ph nehas. Th s, there-
fore, seems to be the ev dent reason why they fabled
that Ph nehas, and perhaps Enoch, was rev ved n the
person of El jah. I have already shown that El jah
was a secret Hebrew name for Lao-Tseu, the E ghth
Messenger. Part II. 543; Part III, 558. The apha-
* So the Roman poet Enn us always declared that he had once
been Homer.
Vers on 20180127
Page 316
n sm of the Messenger s, n fact, commemorated n the purpose

myst cal words : Cujus pater est Sol, mater vero Luna, of Ner m
portav t eum Ventus n ventre suo: The wh rlw nd hath gu de the
carr ed off n ts embrace that One, whose Father s the and mys
Sun, whose Mother s the Moon; words wh ch the th s mus
In t ated (l ke Ov d) well understood as apply ng to Mussulm
Enoch, and wh ch the poet d vulged under the Phäe- Ka n tes
thont c mythos. The Arab ans l kew se tell us that were on
El jah, who was the same w th Enoch and Ph nehas, was pr son, t
also Al Choder, or K dder, who flour shed n the days of remembe
Aphr dûn, the Phœn x, an Or ental word for th s symbol, death to
wh ch rem nds us of h s Mother Aphrod te, the Holy 61. In
Sp r t; thus nd cat ng the bel ef among these that the the follo
Mess ah and h s Mother was one. Th s Ph nehas, as well Alexand
Phen, Phenosh, and Phenoch, are forms also of Faunus, from the
wh ch s the Ind an Shal-Vahân, or the God Bearer, and great M
the Cymr c, Vau-Nus, or Vau-Han. I bel eve, ndeed, Alexand
that Vau-Nush s but Phenoch softly pronounced, and ous; at o
that t truly represents the Second Mess ah. Note that through
El jah and El sha, are as purely mag nary and myth cal serpents
characters as St. George of England, St. Den s of France, he came
K ng Arthur, or any of the Pagan d v n t es; the hung ch
names are symbol cal of the Messenger only; the one n thousand
h s Cab r c, the other n h s Mess an c development. On one coul
the H ndu name of Enoch, Herames, the Hebrew Horam, encampe
‫םרהּ‬, was founded. Hutch nson had no doubt that t was Pr nces,
synon mous w th Hermes. So Hermon n Hebrew, the Mou
‫ןימרח‬, s gn f es great heat, n allus on to the aff n ty beaut ful
between the Messenger and the Sun. In the Cahermân the pure
Nameh we read that Burage, Meherage, and other ph lo- and ther
sophers and astronomers, hav ng consulted all sorts of gates we
wr t ngs, treat ng of astronomy and geometry, for the pearls, a
Vers on 20180127
Page 317
ENOCH. 283
purpose of cast ng the horoscope of Sam Souvar, the son

of Ner man, f nally resorted to the Book of Enoch, to
gu de them n those parts of knowledge the most subl me
and myst c wh ch t conta ned. See ante, sect on 6. But
th s must have been the forged w zard volume. The
Mussulmans st ll speak of Enoch’s embassy to the
Ka n tes, by wh ch they mean the N ght-Watchers, who
were on earth, and the apostate sp r ts who were n
pr son, to whom our Prophet went. The reader w ll
remember that Jesus s sa d to have preached after h s
death to the mpr soned sp r ts. 1 Peter, ., 19.
61. In the Cosmodrom um of Doctor Gobel n Persona,
the follow ng cur ous narrat ve occurs n h s account of
Alexander the Great when n Ind a. It probably comes
from the same source wh ch so generally connected th s
great Messenger w th mag c and alchemy. And now
Alexander marched nto other quarters equally danger-
ous; at one t me over the tops of mounta ns, at another
through dark valleys, n wh ch h s army was attacked by
serpents and w ld beasts, unt l after three hundred days
he came nto a most pleasant mounta n, on whose s des
hung cha ns or ropes of gold. Th s mounta n had two
thousand and f fty steps all of purest sapph re, by wh ch
one could ascend to the summ t, and near th s Alexander
encamped. And on a day, Alexander w th h s Twelve
Pr nces, ascended by the aforenamed steps to the top of
the Mounta n, and found there a Palace marvellously
beaut ful, hav ng Twelve Gates, and seventy w ndows of
the purest gold, and t was called the Palace of the Sun,
and there was n t a Temple all of gold, before whose
gates were v ne trees bear ng bunches of carbuncles and
pearls, and Alexander and h s Pr nces hav ng entered the
Vers on 20180127
Page 318
Palace, found there a Man ly ng on a golden bedstead; ness was

he was very stately and beaut ful n appearance, and gr eved
h s head and beard were wh te as snow. Then back w t
Alexander and h s pr nces bent the knee to the Sage who had com
spake thus: Alexander thou shalt now see what no couch sa
earthly man hath ever before seen or heard. To whom one s
Alexander made answer: O Sage most happy, how dost a letter
thou know me? He repl ed: Before the wave of the would
Deluge covered the face of the earth I knew thy works; Trees, o
He added: wouldst thou behold the most hallowed Trees* the trun
of the Sun and Moon, wh ch announce all future th ngs? what que
Alexander made answer: It s well, my lord; greatly do th ngs, I
we long to see them; to wh ch the Sage: If ye be pure from Enoch, w
all conversat on w th women, then, ndeed, t s lawful for and s r
ye to see those Trees. Alexander answered, We be pure. The Pala
Then the Sage sa d: Put away your r ngs and ornaments, God, n
and take off your shoes (Part II, 323, 354), and follow (the Tree
me. Alexander d d so, and choos ng out three from the t mes as
Pr nces, and leav ng the rest to awa t h s return, he of the F
followed the Sage, and came to the Trees of the Sun and logue of
Moon. The Tree of the Sun has leaves of red gold, the Phäethon
Tree of the Moon has leaves of s lver, and they are very the s ng
great, and Alexander, at the suggest on of the Sage 258. I
quest oned the Trees, ask ng f he should return n tr umph current o
to Macedon? to wh ch the Trees gave answer, No; but separate
that he should l ve yet another year and e ght months, student
after wh ch he should d e by a po soned cup. And when tomb- ns
he nqu red, Who was he who should g ve h m that Peter Ga
po son? he rece ved no reply, and the Tree of the Moon c ous com
sa d to h m, that h s Mother, after a most shameful and 62. T
unhappy death, should l e long unbur ed, but that happ - the nam
* See Part I, 247-8; Part II, 75. Adam, a
Vers on 20180127
Page 319
ENOCH. 285
ness was n store for h s s sters. Alexander was much

gr eved at th s; but the Sage command ng h m, he went
back w th h s Pr nces, and returned by the way that he
had come, whereupon the Sage ly ng down aga n on the
couch sa d to Alexander: Get thee back, for unto no
one s t perm tted to advance farther. Of that Sage,
a letter from Alexander to Ar stotle says that he
would not allow h m to offer ncense to these
Trees, or to sacr f ce any an mal, but only to k ss
the trunk of each Tree, and to th nk wh le he k ssed
what quest on he would have answered. And from these
th ngs, I am of op n on, that th s Sage must have been
Enoch, who, before the Deluge, was translated by God,
and s reported to be yet al ve on earth, 104, 105.
The Palace of the Sun here ment oned was a Temple of
God, n wh ch the Apocalypse and the Book of Enoch
(the Trees of the Sun and Moon) were consulted n olden
t mes as Oracles by those who sought to obta n knowledge
of the Future. It appears to me, as well to be an ana-
logue of the Palace of the Sun, ment oned n the story of
Phäethon by Ov d. The reader may compare w th th s
the s ngular narrat ve of Harpocrat on g ven n Part I,
258. I quote these myth cal legends because a s lver
current of truth runs through each; the w se reader w ll
separate t from the Fable; the unw se w ll laugh, l ke the
student n G l Blas, who made h mself so merry over the
tomb- nscr pt on: Here l es bur ed the soul of the l cent ate
Peter Garc as, and went h s way mock ng, wh le h s saga-
c ous comrade found and pocketed the h dden treasure.
62. The f rst, who accord ng to or ental trad t on bore
the name of Hermes, was he who appeared next after
Adam, at the commencement of the second Solar Cycle
Vers on 20180127
Page 320
(the Naros), and h m they call Edr s or Enoch: by the 63. Fa

Chaldæans he s surnamed Our aï, or Douvana , the a trad t o
d v ne Enos; and th s t tle means l kew se the Grand went nt
Master and the Teacher of the World. Th s alludes to and Kess
the Ma-Zon c Lodge. He s also called Hermes Al-ao- to be the
phal: the phall c energy of God, AO. Herbelot s not the pr es
pos t ve whether Our aï s not the same as Egypt an Southern
Orus, wh ch we know was a Mess an c symbol-name. the mag
The Book of Hermes says that he was born n the remnant
conjunct on of the Sun w th Mercury, or n the great All, and
Naron c Cycle. He s called K ng, Sage, Ph losopher, Sp r t of
and Prophet. The Arabs hold that Douvana means, by those
Sav our of Men. H s followers, says the legend, revered h story,
h m so h ghly, that after h s death they made mages of r vall ng
h m, and worsh pped them, wh ch led them eventually to and othe
dolatry. Th s ep thet of the Sav our, as may be nferred sacred t
from Proclus on the Cratylus, was g ven by the anc ents to an analo
certa n gods n common. For, speak ng of the Chr st ans nhsA
of h s t me, he observes: Men of the present day do not wr t ng
bel eve that the Sun and Moon are D v n t es, nor do says: It
they worsh p the other Celest al Natures, who are our rel g ous
Sav ours and Governors, lead ng back mmortal souls, and l ke thos
be ng those that fabr cate and g ve subs stence to mortal less than
souls. I should, however, say that men of th s k nd only n
who dare to enterta n such an rrat onal op n on respect- England
ng the Celest als, are hasten ng to Tartarus. See General w th a m
Index to Part III., s. v., Sav our. I need not rem nd myster o
my class cal reader of Juno Sosp ta, or the Holy Sp r t, mean So
n her salut ferous character, nor s t necessary for me to wr tes: T
repeat that the brothers Castor and Pollux were called but thos
The Sav ours. N mrod . 264. See Part III., 558, understa
560, 565 (8). s gn f es
Vers on 20180127
Page 321
ENOCH. 287
63. Fabr c us g ves, on the author ty of Abulpharag us,

a trad t on that Enoch (a m ss onary pr est of h s rel g on)
went nto Eth op a, that s, As at c Eth op a, and taught;
and Kessæus says that the Tsabœans boasted themselves
to be the he rs and possessors of the Book of Enoch. By
the pr ests of the Enoch an fa th also, who carr ed nto
Southern Amer ca the H ndu creed n Maya, was founded
the magn f cent h erarchy of Maya, of wh ch the sole
remnant are the m ghty ru ns of Mayapan, or Pan, the
All, and Maïa, or Maya, the H ndu name for the Holy
Sp r t of Heaven. Th s magn f cent c ty was constructed
by those Mayan bu lders who, already n the dawn of
h story, erected towns and palaces and pyram d temples
r vall ng those of Egypt n area and magn f cence. Chr st
and other Masters, . 136. Note that the sovere gn and
sacred t tle of Ynca, wh ch the Pont ff-K ng bare, was
an analogue of Enoch. Part III., 411, 412, 434. Squ ers,
n h s Abor g nal Monuments of the M ss ss pp Valley,
wr t ng of the r Sacred Works, and the r magn tude,
says: It s d ff cult to comprehend the ex stence of
rel g ous works extend ng w th the r attendant avenues
l ke those near Newark n Oh o, over an area of l ttle
less than four square m les. We can f nd the r parallels
only n the great Temples of Abury and Stonehenge n
England, and Carnac n Br ttany, and assoc ate them
w th a myster ous worsh p of the Sun, or an equally
myster ous Sab an sm. 27. Of th s Eth op a, wh ch may
mean South Amer ca, for t was nomen generale, Herbert
wr tes: The word Αιθι-οψ s of doubtful s gn f cat on,
but those are ent rely w de of the mark who would
understand t of the swarth ness of the sk n; because οψ
s gn f es vo ce and vo ce only, and t has only been con-
Vers on 20180127
Page 322

founded w th ωψ, v s ble form, by the gnorance of places, s
nterpreters. The best op n on I can form of th s word others, a
s to suppose that n the anc ent holy language, or that by blood
of the gods, t was equ valent to αετιοπες, hav ng the were pro
Vo ce of the Eagle (that s, of one of the Cherub c or or Hype
Heavenly Man festat ons). The gods were born on the Jones, m
banks of the r ver N lus Oceanus, and the f rst name reg ons;
(except Oceanus) wh ch that r ver bore was Αετος the rel g on,
Eagle. The same b rd was not only the Messenger and duced n
Armour-bearer of the God Jup ter, but he was the power w th Bu
that conferred upon the man Jup ter h s godhead and Ind a at
un versal monarchy. N mrod . 45. In another place, the Ch n
he says: αετος, an Eagle, s a noun formed from αω, αο, we call
flo, I blow; and although t s a b rd, t s that cherub c long be
b rd by wh ch the Holy Sp r t s typ f ed. . 21. But D v n ty
the Holy Sp r t was somet mes called AO. Dav es, n the Arab
h s Mythology, has many allus ons to the Eagle of and Od n
Gwyd on, Adama, the Hermes of the Br t sh Dru ds, worsh pp
wh ch dwelt n an Æthereal Temple, and wh ch he as appea
dent f es w th the Eagle of Br-Ynach (the creat ve shown O
Enoch). He d st ngu shes th s noble b rd from the two mytholo
dusky eagles of Gwenddo-leu, wh ch guarded h s treasure, truth s,
wear ng a yoke of gold, and wh ch were n the da ly Second,
hab t of consum ng two persons for the r d nner, and the 64. E
l ke number for the r supper. Such, he says, s the lan- though s
guage of the Tr ads; and f th s does not mply the was Sov
sacr f c ng of human v ct ms to some d v n ty who tr buted
acknowledged these b rds for h s symbols or h s attr - tr bunals
butes, I know not what to make of t. 462. See n the ands sub
General Index to Part III., s. v., Eagle. These myths been the
show that the Eagle n Wales, as elsewhere, was some- but th s
t mes a symbol of the Holy Sp r t; and that, as n some characte
Vers on 20180127
Page 323
ENOCH. 289
places, she was honoured by bloodless sacr f ces, so n

others, as to Ind an Kal , or Thuggee, she was appeased
by blood offer ngs. The treasure-guard ng dusky Eagles
were probably the Gr ff ns of the East. The Scyth an
or Hyperborean doctr nes and mythology, says S r W.
Jones, may also be traced n every part of those Eastern
reg ons; nor can we doubt that Wod or Od n, whose
rel g on, as the Northern h stor ans adm t, was ntro-
duced nto Scand nav a by a fore gn race, was the same
w th Buddh, whose r tes were probably mported nto
Ind a at the same t me, though rece ved much later by
the Ch nese, who soften h s name to Fo. The arch tecture
we call Goth c, says Lord Valent a, ex sted n Arab a
long before t was known n Europe. The Welsh
D v n ty Hu-On, or the Supreme God, s the same as
the Arab c Hou, of whom Chard n makes ment on. Hu
and Od n, says Dr. Wa t, was one and the same character,
worsh pped under d fferent t tles. He was called Bûddwas,
as appears from the Myvyr an archæology, and we have
shown Od n to be n l ke manner resolved nto th s
mytholog cal personage. Clas. Journ. xv . 53. The
truth s, they all had occult reference to the F rst,
Second, and Th rd Messengers.
64. Enosh, or Anosch, son of Seth, son of Adam,
though sa d to be of another race, means Enoch. He
was Sovere gn Pr nce and Grand Pont ff; and f rst d s-
tr buted alms among the poor. He establ shed also publ c
tr bunals for the adm n strat on of just ce throughout the
ands subject to h s pont f cature. He s also sa d to have
been the f rst who planted Palms and d str buted dates;
but th s must have symbol c reference to h s Mess an c
character, as Palms are ment oned by h s predecessor n
Vers on 20180127
Page 324
the Apocalypse. There s a most cur ous passage n connex o

Ph lo Judæus referr ng to th s name, wh ch the student asserts a
of the Myster es w ll understand: He who places all h s the Dau
hope n God as n the Author of h s ex stence, shall object on
obta n for the pr ze of h s v ctory n the game of l fe on th s m
that l v ng person who s a compound of the Mortal and n some
Immortal, be ng ne ther the same w th, nor yet d fferent the terre
from h m by whom the pr ze s obta ned. Th s l v ng barred th
person the Chaldees denom nate Enos. On Rewards and that Eno
Pun shments. Part III., 743. I have used N mrod’s reappear
vers on, wh ch s d fferent from and better than the quotes a
common one. It alludes occultly to the f nd ng of the El as the
Mess ah by the truth-seek ng sp r t; that Mess ah who, tator say
Mortal (as man), and Immortal (as an archangel), s yet sp r t as
not d fferent from the lowl est, who s also a Son of God. Cantacuz
The author of N mrod deeply stud ed the Book of Enoch; Chetar (
but had not comprehended ts d v ne nature. What shall eccentr c
we say or th nk of the follow ng? The prophecy of man as
Enoch, he says ( v. 44), of wh ch the memory was never not und
ext nct even among the heathens, was handed down to the cr t c se.
days of St. Jude, and from them down to ours. It s ed t on,
compr sed n the s x f rst chapters of the Æth op an In a sub
Book of Enoch; and I shall presently show that t s s x chap
the genu ne effus on of the Prophet who hath not seen n a part
death. Immed ately after the conclus on of that holy God wer
song, the d sgust ng and heret cal h story beg ns abruptly 65. W
n these words. The reverend author then c tes Chapter 9 Deva-Nu
of th s ed t on, and thus cont nues: That doctr ne s the
bas s of the Sab an superst t on, and of more than half
the cr mes and extravaganc es of the Cabal sts and *T
and In
Rosycruc ans. But N mrod, strange to say, takes the
from D
narrat ve n ts l teral sense, as f t mpl ed a phys cal Ach les
Vers on 20180127
Page 325
ENOCH. 291
connex on between sp r ts and mortals, whereas t only

asserts an all ance between the Sons of the Fa thful and
the Daughters of the Inf del; and as nearly all h s
object ons to the authent c ty of the Book are founded
on th s m stake, they are of no value. He then ndulges
n some w ld dreams that Enoch s st ll al ve n Parad se,
the terrestr al heaven, of wh ch the f ery Cherub m
barred the ngress to all men bes des; and there he says
that Enoch and El as both are, and the latter w ll
reappear n h s due Cycle l ke Imam Mah d . He
quotes an author who calls St. George H dj r Iljas, .e.,
El as the Flour sh ng, K dder-El as, and the commen-
tator says he was so called because he had the same
sp r t as El as by metempsychos s. The emperor John
Cantacuzene says that the Mussulmans call St. George
Chetar (K dder) El az. I have c ted th s passage for ts
eccentr c t es. It s marvellous that so accompl shed a
man as Herbert could have dr velled so. He really d d
not understand the book wh ch he presumed thus to
cr t c se. There s a great deal of nonsense n Laurence’s
ed t on, but hardly any so bad as to just fy th s cr t c sm.
In a subsequent page ( v. 93) N mrod says that the f rst
s x chapters before spoken of are “anted luv an”; and
n a part st ll later he appears to th nk that the sons of
God were not angels, but men.
65. W lford, n h s As at c Researches, tells us that
Deva-Nusha,* or D onys us, .e., holy Anûsh, or the D v
* The holy sland Deven sh, n Ireland, st ll reta ns ts Enoch an

and Ind an name. So Cashel s Ind an; Cash -el Loch Derg s
from Durga, Goddess of Lakes; and Ach l sland commemorates
Ach les-war, the Lord of Ach l, a famous shr ne at Aboo, n the
O2
Vers on 20180127
Page 326
of Mount Nyssa, a name for the Second Messenger, to the H

v s ted the Countr es n the West, Europe and Atlant s, Part III.
and there bu lt C t es called after h s own name: he gave out of t
also h s name to r vers. H s route s thus descr bed n of the h
the Puranas (that s, the L on-Book, and the Book of that I co
Har , the Sav our). He f rst descended from the elevated grandson
pla ns of l ttle Bokhara, w th a numerous army, and n- formed.
vaded [d ffused the Apocalypt c and Enoch an books and symbol,
tenets through] the countr es of Samarcand, Bahlac, and or Pheno
Cabul, wh ch were then nhab ted by the Sakas, S khs, [Naron c
and Sacasenas; he conquered afterwards Irân, Egypt, on the sa
and Eth op a; and proceed ng afterwards through the mean ng
dw p of Vahara or Europe, he conquered Chandra dw p Part II.,
or the Br t sh slands. He went thence nto Curu, wh ch Messeng
ncludes the northern parts of Europe and the whole of
S ber a; hav ng conquered Ch na, the countr es to the
south of t, and Ind a, he returned to the pla ns of Meru,
through the pass of Hurdwar. All th s means colon zat on
by Enoch an pr ests, who spread the tenets of the True
Rel g on, and thus were called Conquerors. The Seven
Pagodas, or Churches, were n those days l ke the Rom sh
College of Propaganda. Note that n the Sem t c, Enos
means pre-em nently The Man: that s, the Messenger;
the Man of men; and t s sa d that n h s days, men
(that s, the N ght Watchers) began to make profanat on The read
n the name of Jehovah. sengers
66. The pr mary mean ng of the Hebrew Jonech ‫קּנע‬ has show
or the Phoen x, s to enc rcle. Th s, I th nk, has relat on but was a
also obse
nter or of Western Ind a, ment oned by Colonel Tod. Phen usa
Pharsa, or the Phœn x of Br ghtness, was an Ir sh name for
always h
Phenoch or Enoch. be mmo
renewal.
Vers on 20180127
Page 327
ENOCH. 293
to the H ndu Yon , and Yoneg, del ght. Book of God,

Part III., xxv . 391. S r W. Drummond says: It s
out of the trad t ons wh ch rema ned to the Egypt ans
of the h story of Henoch, confounded w th that of Anak,
that I conce ve the fables told of Phœn x, the son or
grandson of Neptune (the Holy Sp r t) to have been
formed. The Palm-tree hav ng been chosen as a solar
symbol, was named ‫קנע‬, onech, or Phœn x, after Enoch,
or Phenoch, n whom the pr ests of Egypt recogn zed the
[Naron c) Year person f ed; and the fabulous b rd rece ved
on the same account the same appellat on. The pr mary
mean ng of Henoch, ‫ךינח‬, n Hebrew s In t at on.
Part II., 56, 65, 572. Phœn x, the symbol of the
Messenger, and more espec ally of the S xth, the offspr ng
of Phen, s thus del neated
n a medal of Constant ne,
who affected to be a Mes-
s ah. Part III., 789. T.
R. S. means , w th S. for
Sav our. I th nk t
may be the myst c Abab l
or ABA-BEL, a b rd men-
t oned n the Koran, and
wh ch also s gn f es a Tree.
The reader w ll remember that the E ghth and N nth Mes-
sengers n the Apocalypse are symbol zed by Trees. Bryant
has shown that Phœn x was not the name of a country only,
but was also a term of honour appl ed to many places. He
also observes that t was the name of a Tree, wh ch was
always held n the h ghest honour, and was thought to
be mmortal, as, f t d ed, t obta ned a second l fe by
renewal. Hence t was an emblem of mmortal ty among
Vers on 20180127
Page 328
all nat ons. It s probably to ts renovat ng property heaven.

that the Psalm st alludes when he says, the r ghteous 389. Se
shall flour sh l ke the Palm tree. Its name n Hebrew the Godd
s ‫רמת‬, Tmr. In John x . 13, we f nd the express on, t s Au
τα βαϊα των φοινκων—branches of Palm trees. It s n other
ment oned n the Maccabees that the Jews entered the Pallas, a
temple upon a solemn occas on, Μετα αινεσεως και βαϊ ων. Zeus.
It was called βαι or Ba n Egypt, and from ts supposed d fferent
mmortal ty the Egypt ans gave the name Βαι to the ment one
Soul. Εστι μεν γαρ το βαι, ψυχη. Th s word Ba s mytholo
formed from the Tuba trees wh ch are ment oned by Keuthon
Mohammed (Part III., 777), every leaf of wh ch was a 67.
l v ng Soul. Tzetzes, n h s Methomer ca, says N mrod, Clymene
e ther makes Phœn x a colleague of the Son of the flocks o
Morn ng, or, as I rather th nk, puts Phœn x n appos t on or a Go
to Mem-n-On (the S x hundred of the Sun). Memnon, beaut ful
when dead, was transformed nto a B rd, ncomparable conta ne
for beauty and sagac ty, the Or -On [or Orus of the Sun] spec es
of the Ind ans, and Phœn x of the class cal wr ters. Dragon.
Memnon was the Son of Aurora (the Holy Sp r t). Now own and
Phœn x was the B rd of the Morn ng and also of Parad se; h s Mys
h s dwell ng was n the very East, at the Gate of Heaven, also to
n the Land of the Spr ng, and n the Grove of the Sun, F rst Me
upon a pla n of unalloyed del ghts, ly ng twelve cub ts the name
h gher than the h ghest of Mounta ns, and wh ch alone as comm
of all the earth was unhurt by the F re of Phaëton and w thout
the Water of Deucal on. But w th all th s, Phœn x was prevent
l kew se a Tree, sacred to the glory of conquerors. Quæ Heph. ap
gratum Phœn x ex ave nomen habet. Upon the h ghest Part III.,
umbo of the Ach llean Sh eld stood a Palm or Phœn x two Hol
Tree, and upon the summ t of that aga n sate Mart al Guarded
V rtue [or the Cab r emblem] w th her hands upl fted to on the ot
Vers on 20180127
Page 329
ENOCH. 295
heaven. The Palm s therefore another God Tree. .

389. See Part III., General Index, Matut nus. Aurora,
the Goddess of Morn ng, s a name for the Holy Sp r t;
t s Aur-aur-Ra, F re, the Ray or Emanat on of F re;
n other words, the F re that s emaned from God.
Pallas, another of her names, was Flame ssu ng from
Zeus. Probably one reason for th s vast var ety of
d fferent names be ng g ven to the Messenger s that
ment oned n the Apocalypse. Part III., 611. The
mytholog st Apollodorus occultly alludes to t as the
Keuthonymus or Name-Concealer. . 201.
67. Atlas, or Atlaz, was the son of Iapetus and
Clymene: the Moon-Vo ce. He had a great number of
flocks of every k nd, that s, he was a Shepherd-Pr nce
or a Good Shepherd; and to h m also belonged the
beaut ful Gardens so celebrated n ant qu ty, wh ch
conta ned the Golden Apples, and abounded w th every
spec es of fru t, the care of wh ch he entrusted to a
Dragon. The mean ng of th s s, that he possessed h s
own and Gaudama’s Apocalypse, and that he watched
h s Myster es w th the care of a Dragon. It alludes
also to the secrets conta ned n the Revelat on of the
F rst Messenger, and wh ch Revelat on was known by
the name of The Myst c Dragon: so called for one reason,
as commemorat ng the defeat of the F re-breath ng Dragon
w thout a name, whom Hercules, the Mess ah, slew to
prevent h s destroy ng Juno, the Holy Sp r t. Ptol.
Heph. ap Phot., p. 147. See Apocalypse, sect on 8, and
Part III., 376. Note what N mrod says, that there were
two Holy Gardens, n each of wh ch was a Serpent-
Guarded Tree; and on one of them Golden Apples, and
on the other the Fleece of a Golden Sheep; but the Apple
Vers on 20180127
Page 330
and the Sheep are one and the same, for μηλον s the Mene, s
Greek name for both al ke. Atlas hav ng been nformed Sp r t; t
by an Oracle that a Son of Jup ter (a Son of God) would another m
dethrone (that s, succeed) h m, he refused to Perseus (or Atlas, th
Br ghtness) the r tes of hosp tal ty, and even offered h m Gardens
v olence. Perseus showed h m the Head of Medusa (the conta ne
Apocalypse), nt mat ng to h m that he was only one of Holy Sp
the Messengers, and must w thout envy g ve way to h s w th Jup
successor (Part I., 100, 116); on wh ch Atlas was changed myst cal
nto a mounta n (see Apocalypse, sect on 13), wh ch the Enoch.
anc ents sa d supported heaven. Atl-Az s F re Stone, carr ed o
Jup ter Lap s, the Magnet. The mean ng of th s mythos labour o
s clear. In analogy to th s word, Perses, we have the followed
sect of Parsees, who represent n a measure the f re-br ght Kerberos
truths of Zaratusht, though n a very d m n shed form. from the
They are a body, however, an mated by most noble v ews are clear
of rel g on. A s m lar mythos s related of Phen, Phan , labour o
Phenoch, or Ph neus, but n a d storted form. Ov d Hercules
tells us that n a contest w th Perseus, the latter, by s cop ed
show ng h m Medusa’s head, transformed h m to stone,
l b. v. 233. Other mytholog sts relate that he was carr ed
off by the F re-W nds to the land of the M lk-Eaters—
that s, to the Garden of Parad se, where the food only
was fru ts and m lk, and where the learned author of
N mrod th nks that he st ll rema ns, though others say
that he has aga n appeared, and, l ke Hes od, Pythagoras,
Tal es n, Enn us, and Jesus an mated a new form (9).
These legends ev dently relate to the same person; they
strangely connect Pheneus, Enos, Phenoch, and Atlas,
who were n real ty the same person. Note that Iapetus,
the father of Atlas, was the same as Chadâm, and was
the son of Heaven and Earth, and that h s mother, Cly-
Vers on 20180127
Page 331
ENOCH. 297
Mene, s Cal -Mena and Cl-Men , names for the Holy

Sp r t; the name, too, of the mother of Phaëton. In
another mythos connected w th Enoch under h s name of
Atlas, the Heaven-bearer we read that the Hesper-Id
Gardens, kept by the daughters or d sc ples of Atlas,
conta ned the Golden Apples wh ch Yuno, or Yon (the
Holy Sp r t), presented to them on the day of her marr age
w th Jup ter (God, or J d). These were Apocalypt c and
myst cal secrets conta ned n the Books of Chadâm and
Enoch. Hercules (a Mess ah) entered the Garden, and
carr ed off those apples to Argos. Th s was the eleventh
labour of a l fe employed n do ng good, after wh ch
followed h s conquest over Hell, typ f ed by h s cha n ng
Kerberos, when he rece ved a complete su t of armour
from the Gods, and ascended to heaven. All these myths
are clear to those who study my Book of God. The last
labour of Jesus was h s descent nto Hell; then, l ke
Hercules, he went to Heaven. In the follow ng, wh ch
s cop ed from a draw ng by Colonel Coombes of a carv ng
Vers on 20180127
Page 332
n one of the Cave-Temples of southern Ind a, we see The fa th. T

Serpent of Etern ty embrac ng the Tree of L fe, or the regard n
Phœn x Tree, and contemplat ng w th del ghted eye the anc ent M
happ ness of H s creatures, wh le the l on-clothed Mes- related o
senger leads S n, person f ed as a Dog of Hell, capt ve n colon z n
h s leash. Note that t was after Hercules obta ned the to preac
Golden Apples that he passed the r ver Evenus and slew pr ests o
Nepus. Evenus, as Court de Gebel n observes, s l terally as those
Water of the Sun. So t was after Jesus sa d, I leave the under da
world and go to the Father (John xv . 28), that he crossed ru ns of
the brook Cedron, or the Receptacle of the Sun, n m ta- Andowa
t on, as John puts t, both of Hercules and of the Angel fert le va
who, n the Apocalypse, passed the Water of L berat on. of stone
See Part I., 609; Part III., 776. the h lls
68. Enoch, or the sacred congregat on of the Seven vast hal
Pagodas, who nher ted h s Book and doctr nes, sent columns
pr ests and m ss onar es over the earth, but pr nc pally to s f lled
the great Central Amer can pla ns, where the remnants blocks o
of h s rel g on and h s name Anahuac are st ll found. former p
The Egypt ans, says N mrod, commemorated the magn f - two grou
cence of Enoch a, or Enoch’s land, n the r legend of Seven of
Atlant s, v. 302. Th s I regard as a most wonderful less than
guess by th s learned pr est. We f nd one of h s legates anc ent
or representat ves n Afr ca. In W ndhus’s Journey to c v l zat
Meguenez, a trad t on s ment oned that Idr s founded aga n, th
the c ty of Fez, or F re, and was the f rst Arab Pr nce m ghty A
who re gned n Barbary: he was sa nted, and h s tomb so powe
s a sanctuary. There s a c ty, he adds, wh ch takes ts could no
name from th s Sa nt, wh ch stands close under the h gh taken fro
mounta n Zar-On (the Rock of the Sun), wh ch they say engraved
runs as far as the great mounta n Atlas. But the Idr s engrav n
here ment oned was only a h gh pr est of the Enoch an been dec
Vers on 20180127
Page 333
ENOCH. 299
fa th. The reader w ll do well to bear th s n m nd,

regard ng not only the Second but ndeed all the more
anc ent Messengers. Many fool sh and false th ngs are
related of them, wh ch have reference only to pr ests, to
colon z ng m ss onar es, and professors of the r fa th, and
to preachers from the r sacred wr t ngs. To colon z ng
pr ests of th s k nd may probably be referred ru ns such
as those descr bed by a wr ter n the Natal Mercury,
under date of February 2, 1869, when treat ng of the
ru ns of a place named S mbaoe:—A day’s march from
Andowa, between two h lls, at the end of a vast and
fert le valley, are the ru ns of Axum. Incred ble fl ghts
of stone steps conduct the traveller up the summ ts of
the h lls, n one of wh ch are found deep grottoes and
vast halls, cut out of the rock and ornamented w th
columns. The adjo n ng valley, shaded by majest c trees,
s f lled by the rema ns of the c ty, cons st ng of huge
blocks of stone. Very l ttle of the debr s reveal the r
former purpose. There may, however, be d st ngu shed
two groups of fourteen or f fteen obel sks thrown down.
Seven of them are covered w th ornaments, and are not
less than th rty-s x feet n length. These masterp eces of
anc ent arch tecture reveal to us the fact of an anc ent
c v l zat on n the heart of Afr ca, wh ch has d sappeared
aga n, thousands of years s nce. N ebuhr tells us of a
m ghty Abyss n an emp re ex st ng here, and says t was
so powerful that even the Roman and Parth an strength
could not preva l aga nst t. Th s last statement was
taken from a Greek nscr pt on found among the ru ns
engraved n stone. On the reverse s de s another
engrav ng n some anc ent language, wh ch has not yet
been dec phered. The savage tr bes guard these ru ns
Vers on 20180127
Page 334
w th jealous care. No l v ng an mal s allowed to be luxur an

k lled n them, no tree perm tted to be destroyed, every- cotton g
th ng connected w th them be ng held sacred, as belong ng dye ng;
e ther to a good or ev l power. The Basutos often tell the l fe
us, when asked f they acknowledge God, about the b g perpetua
stones n the Banya , where all created th ngs are to be of s lver
seen, even sph nxes, pyram dal-shaped bu ld ngs, and cata- r ch per
combs. gladdene
69. Fynyk and Kouyun k, on the route to N neveh, th s po
are ev dently Phenoch an names and memor als. The rev v ng
Yez d worsh p also preserves two Apocalypt c and earnest
Enoch an names for God and the Holy Sp r t: Melek K ngdom
Isa, and She kh Ad . Layard ment ons th s, but he t me thr
has ev dently blundered n the matter. It s mposs ble unt l t
that they could have called Is s or Isa a K ng. So pr ests, w
he has blundered n suppos ng the Yez d to be Dev l- other pu
worsh ppers. There are no professed dev l-worsh ppers of God.
n the East, or n the West, though there are many Hardw c
m ll ons
fa th. who,
In the I fear,
same pract
d str cally
ct we haveadopt
Mahand follow
Hanan that
sho, or the true
colon zn
Enosh the Great. At Kouyun k was a grand colossal cont nen
mage of the F sh-God, Oannes. The walls, says Layard, s n fac
were more elaborately decorated than those of Nemrood h m. As
and Khorsabad. Almost every chamber explored, and they also
they amount to above seventy, was panelled w th by some
alabaster slabs, carved w th numerous f gures and w th forest, qu
the m nutest deta ls. Each room appears to have been majesty
ded cated to some part cular event, and n each apparently from the
was the mage of the K ng h mself. The name s also shower,
found n Amer can Anahuac. flowers
70. In the golden age of Anahuac (see Part III., 78, spec es,
434, 455) we are told that the corn sprang up w th such v rtue, a
Vers on 20180127
Page 335
ENOCH. 301
luxur ance that one ear became a burden for a man;

cotton grew of all colours so as to supersede the art of
dye ng; other products of the so l were so abundant that
the l fe of the commun ty m ght be descr bed as one
perpetual feast. The palaces were constructed of gold,
of s lver, and of prec ous stones; the a r was laden w th
r ch perfumes, wh le the b rds n br ll ant plumage
gladdened every heart w th the r enchant ng mus c. All
th s po nts to an era, when the Enoch an rel g on
rev v ng the Chadam c, brought peace and pur ty and
earnest ndustry n ts tra n, from As a nto the m ghty
K ngdom of Atlant s, from wh ch t d ffused tself n
t me throughout the vast reg ons of Central Amer ca,
unt l t grew corrupt and h deous n the hands of the
pr ests, who seem to have been nvented for hardly any
other purpose than to po son and pollute the Revelat ons
of God. The w ld man of Amer ca, says Archdeacon
Hardw ck, allud ng to the Red Man, who s at present
the true representat ve of the race whom the Enoch an
colon z ng pont ffs taught, and who have f lled the Central
cont nent w th the r myst cal and stupendous bu ld ngs,
s n fact a worsh pper of all above h m and all around
h m. As the sk es, the woods, the waters are h s books,
they also form h s oracles and h s d v n t es. Pervaded
by some Sp r tual Essence, every leaf that rustles n the
forest, qu te as much as the great orbs that move n s lent
majesty across the f rmament, conveys to h m a message
from the Unseen World. The threaten ng cloud, the gen al
shower, the l ghtn ng, thunder, and the northern aurora,
flowers of every hue, and an mals of every shape and
spec es, are al ke regarded as nst nct w th supernatural
v rtue, and as f tted to enk ndle n the human heart the
Vers on 20180127
Page 336
sent ments of awe or love, of adorat on or of deprecat on. of Engla

Chr st and other Masters, ., 128. The archdeacon sees and wr t
n th s subl me confratern ty between all l v ng th ngs, almost u
between the flower, the moon and the star, only that tempt up
dreaded th ng Panthe sm: but who w ll deny that n every pa
thus br ng ng the soul and sp r t nto d rect commun ca- 72. T
t on w th all the beaut ful ex stent works of the Supreme, the Tao o
the rel g on wh ch ach eves so great a result s far super or Theos, d
to that stol d, sensual, chaw-bacon Petro-Paul sm now beheld n
prevalent, wh ch reduces ts bel evers to a cond t on of whom w
hardened and d ot c self shness, ak n to that of sw ne. and g ve
The mounta n tr bes of Armen a, accord ng to Layard, Inv s ble
st ll worsh p venerable oaks, great trees, huge sol tary and pur
rocks, and other grand features of Nature. Compare a sure defe
common Red Ind an, or Armen an mounta neer panthe st, w thout
as descr bed above, w th a common Engl sh protestant n Cause o
the rural d str cts, and how nf n tely super or s the f rst. was reve
The one communes w th Nature n her s lent grandeur, Nature.
n her glor ous features; the other th nks but of h s L -Poka,
belly; h s summum bonum s pork, or cheese and beer. ent rely
But even th s d v ne sympathy w th l fe un versal, wh ch M rror.
thus so exqu s tely ex sts n these untutored Ch ldren of could th
the Forest, as t does through H ndostan, s subord nated, splend d
as Prescott says, to the subl me concept on of One Great them w
Sp r t, the Creator of the Un verse. Conquest of Peru Do I dre
Part III., 354, 370, 371, 372. the real
71. There are but few of the Burmas, says Dr. return of
Buchanan, wr t ng 80 years ago n the As at c Researches, 73. In
who do not read and wr te; almost every man carr es per od as
w th h m a parawa k n wh ch he keeps h s accounts t ll he (see Gen
can repeat them from memory, and takes memorandums of Argos: h
anyth ng cur ous, v . 307. Would that th s could be sa d ch dæ; t
Vers on 20180127
Page 337
ENOCH. 303
of England, where not one person n every ten can read

and wr te, and where the most appall ng gnorance seems
almost un versal. Yet Bull looks down w th great con-
tempt upon the Burman, who s as far above h m n
every part cular as a c v l zed man s above a savage.
72. The Mex can name for God s Tao-Te, wh ch s
the Tao of Ch na, and the Tua of the South Sea Islanders.
Theos, deva, deus, t us, are but forms of Tao. They
beheld n H m, says Archdeacon Hardw ck, the Be ng by
whom we l ve; Omn present; that knoweth all th ngs
and g veth all g fts, w thout whom man s as noth ng;
Inv s ble, Incorporeal; One God of perfect perfect on
and pur ty; under whose w ngs we f nd repose and a
sure defence. He was worsh pped by some elevated sp r ts,
w thout mage, sacr f ce, or temple; he was called the
Cause of all causes, and the Father of all th ngs. He
was reverenced as the parent and product ve Pr nc ple n
Nature. Chr st and other Masters. . 139. As Tez-Cat-
L -Poka, he s addressed as the Sh n ng M rror, a phrase
ent rely As at c. See Part III, General Index, s. v.
M rror. How blest were the cond t on of Europeans,
could they be brought to bel eve n th s manner. How
splend d and ennobl ng are these v ews, f we contrast
them w th those wh ch are now generally enterta ned.
Do I dream, f at t mes I behold as n celest al phantasy
the real zat on of th s Golden Age among mank nd? the
return of my countrymen to the fa th of the r fathers?
73. In Greece, Enoch was known at a very early
per od as Inachus (son of Oceanus and Tethys, or T t-Is)
(see General Index, s. v. Teat) the founder of Arg, or
Argos: hence the Hellenes were called Inach and Ina-
ch dæ; that s, of the Enoch an creed. Cush, the Son,
Vers on 20180127
Page 338
says N mrod, . 11, was also known as Ina-Chus, and the there s
Inst tutes of Cush, or of some other d v ne Lawg ver, of th s l
were revered by the Saxons as the Laws of Ina. These 74. T
Inst tutes were n real ty the Books of Enoch wh ch the connecte
Saxons rece ved from the old Br tons. Ina, as the reader hence a
of the former volumes knows, was part of the myst c was an
Shek-Ina, and Chus, or Cush, s Darkness. Part III, generally
x . Ina-Chus s, therefore, the Dark or Concealed One Chadâm
of Ina, the Holy Sp r t; Yuno, or Juno. Io, or Is s, the shown; b
Holy Sp r t, was called Inach a Bos. Horace calls Second
Enoch pr scus Inachus (Od. . 3, 21). Arg, Arg , or d scusse
Ar ch , s the L on of the Naros. Part III, 442. Ionosh, supernat
or An us, the f rst k ng of Thessaly, was a son of the the m nd
Sun, and was the f rst who co ned gold and s lver. See n v ew
Book of God, Part III, 437, 443. At Icon um, says to h s pe
N mrod, there l ved for more than three hundred years, myst c a
one Annachus, concern ng whom t was foretold that when apollo s
he d ed all men would per sh. Su das ment ons that he denote—
was a k ng who re gned before Deucal on, and prophes ed here; 2,
the flood, and made suppl cat ons together w th the whole nat ve co
assembly of the people n order to avert the same. The establ sh
sojourn of Enoch was 365 years, and t s mposs ble to therefore
harbour a doubt that he s here descr bed. . 481—3. Th s, shown,
Icon um, was so called because t conta ned the Icon, enumera
or Image of God, set up there n the Apocalypse, perhaps or rather
also n the Book of Enoch. Other places have been has stud
dent f ed w th h s name, such as Anuchta n Sus ana, and w ll kno
the Hen och n the Caucasus. Buttman, n h s Mytho- also why
logy (and n th s all our Petro-Paul te pr ests follow h m), n secrec
dent f es Enoch w th Annachus, who was d st ngu shed w th the
for h s p ety, l ved 300 years, and pred cted the deluge of those of
Deucal on— . e, the destruct on of Atlant s. Indeed Chr st an
Vers on 20180127
Page 339
ENOCH. 305
there s hardly any land wh ch does not conta n legends

of th s llustr ous Pont ff.
74. Th s great Messenger was more than any other
connected w th the prophecy of the Atlantean Deluge:
hence a reason why the symbol c Phœn x, wh ch
was an analogue, or an anagram of h s name, was so
generally un f ed w th h m. True t s that t was to
Chadâm n the Apocalypse th s great catastrophe was f rst
shown; but t was n the Myster es as perfected by the
Second Messenger that ts advent was more dec dedly
d scussed. It overshadowed them w th a spec es of
supernatural awe, wh ch could not but deeply mpress
the m nd w th rel g ous reverence; w th such a purpose
n v ew the Great Judge allowed t to be occultly shown
to h s people n the Oann an sem -c v l sed age. In these
myst c assembl es t was symbol zed as Phœn x. Hor-
apollo says: That the Egypt ans dep cted th s B rd, to
denote—1, The soul or sp r t dwell ng for a long per od
here; 2, An nundat on; 3, A traveller return ng to h s
nat ve country after a long absence. 4, Any last ng re-
establ shment or per od renewed. The word Phœn x,
therefore, may be n real ty a corrupt on, as we have
shown, of Phenoch or Enoch, and the four emblems
enumerated above, all have relat on to th s Messenger,
or rather to all of the Mess an c rank. The reader who
has stud ed the preced ng Parts of the Book of God,
w ll know to what these allus ons relate. He w ll know
also why the very soul of anc ent rel g on was enwrapped
n secrecy and mystery. Ph lo, of Alexandr a, acqua nted
w th the ph losoph cal op n ons of the Or entals, and
those of the Greeks, endeavoured some t me before the
Chr st an era, to conv nce h s people of the excellence
Vers on 20180127
Page 340
and super or ty of a secret system of knowledge, wh ch 75. T

had been long s nce founded n the bosom of the Jew sh n v s on
rel g on. L ke the Bauddha system t taught that the rated by
æthereal reg on was peopled w th nhab tants of an youth s
mmortal nature; some of k ndred w th the earth, and Vo ce, t
add cted to ts pleasures, descended to attach themselves mpostor
to other sp r ts, for wh ch they had a worldly des re; but through
that others of them, d sgusted w th the van t es of l fe, Th s wa
cons der ng the body as a pr son, fled on l ght w ngs to rad ant
Heaven, where they passed the rema nder of the r ex st- pol shed
ence. Others of them yet more pure and excellent, d s- doors sh
da n ng all the temptat ons that earth could offer, became mansh p
the M n sters of the Supreme God, and the agents of the had carv
Great K ng, see ng all and understand ng all. S m lar and the
op n ons are enterta ned by the Bauddhas regard ng the over that
or g n of mank nd; and Mr. Hodgson’s account of th s woods, a
subject seems but a vers on of what s related n Genes s the f gu
about the assoc at on of the Neph l m w th the daugh- s gns of
ters of men; by wh ch mank nd, fall ng from the r state the left.
of or g nal pur ty, came under the dom n on of the th ther b
pass ons, and a sp r t of d scord. The Nepaul statement h s paren
of the same h story s, that the half male and female sence of
be ngs nhab t ng n l ght and pur ty the Abhaswara not bear
Bhuvana, and who had never yet n the r m nds conce ved garment
the sexual des re, or known the d st nct on of sex, hav ng br ll ant
eaten of the earth lost the power of fly ng back to the r the Day
Bhuvana, and were obl ged to rema n on earth, where Hours, w
they l ved on ts fru ts, and assoc ated w th each other. fresh Sp
All th s dent f es Chadâm and Enoch w th T bet and blossom
H ndostan, and the Jews, w th the r leader Deu-Cal -On, garlands
under whom was the r true Exodus from As a. See Part knows h
III. des re of
Vers on 20180127
Page 341
ENOCH. 307
75. The f ery aphan sm of Enoch, when he was wrapt

n v s on to the Empyrean, s d sgu sed but commemo-
rated by Ov d under the mythos of Phäethon. Th s
youth s the ch ld of the Sun by Cl-Mena, or the Moon-
Vo ce, the Holy Sp r t; he s taunted w th be ng an
mpostor, and w th h s mother’s consent he f nds h s way
through Æth op a and Ind a to the Palace of the Sun.
Th s was ra sed h gh on stately columns, br ght w th
rad ant gold and carbuncle that r vals the flames;
pol shed vory covered ts h ghest top, and double fold ng
doors shone w th the br ghtness of s lver. The work-
mansh p even exceeded the mater al; for there Mulc ber
had carved the sea c rcl ng round the encompassed earth,
and the orb of the earth, and the heavens wh ch hung
over that orb. The earth has upon t men and c t es, and
woods, and w ld beasts, and r vers. Over these s placed
the f gure of the sh n ng Heaven, and there are s x
s gns of the Zod ac on the r ght door, and as many on
the left. Soon as the son of Clymene had arr ved
th ther by an ascend ng path, and entered the house of
h s parent, he mmed ately turned h s steps to the pre-
sence of h s father, and stood at a d stance for he could
not bear the refulgence nearer. Arrayed n a purple
garment Phœbus was seated on a throne sparkl ng w th
br ll ant emeralds. On h s r ght hand, and on h s left,
the Days, the Months, the Years, the Ages, and the
Hours, were arranged at correspond ng d stances, and the
fresh Spr ng was stand ng crowned w th a chaplet of
blossoms; Summer was stand ng naked and wear ng
garlands made of ears of corn. The class cal reader
knows how the Sun made oath by Styx to grant the
des re of Phäethon: how the youth begged perm ss on to
Vers on 20180127
Page 342
dr ve the Horses of the Sun for one day; how h s father 648), wr
d ssuaded h m n va n. And now the watchful Aurora the once
opened her purple doors n the ruddy east, and her halls whether
f lled w th roses. The stars d sappear; T tan orders the more ll
sw ft Hours to yoke the horses; the goddesses lead forth
the steeds snort ng flames and f lled w th the ju ce of
ambros a. Phäethon leaps nto the char ot, wh le the
f ery horses f ll the a r w th ne gh ngs, send ng forth
flames, and beat the barr ers w th the r feet. The result
s known. Phäethon d sappears n flame, str cken by the
hands of God h mself, for so the d sgu sed mythos ran.
Every scholar who has made mythology h s study adm ts
that Phäethon s a name for Enoch; an Eleus n an name
n all probab l ty; let the reader now compare the Apo-
calypse, sect on 13, w th the descr pt on of the Man on
the f re-red horse, and he w ll ask h mself n va n how a
poor ll terate Jew, l ke the fabulous John, who s sup-
posed to have composed th s great and most profound
work, the Apocalypse, could have known anyth ng—even
a thousandth part of the mytholog es of all nat ons and
peoples wh ch are conta ned n t. To make the mythos
complete, Phäethon, when fallen, s rece ved n Her -
danush, the Garden of Juno, or of the Sav our (Part
III, 21, 76, 139). Phäethon means the Gleam ng On, Mess ah
or Sun, and s a name g ven to the Messenger, whose the Apo
grand des re to llum nate the earth w th sunl ght leads surround
so often to a sudden and gnom n ous death. The Tsa- the Twe
bæans called Phäethon Aur ga, or Hen ochus, wh ch we s repres
know was the Star of Enoch; thus they were dent f ed Rosary o
by that w se race. The mpregnat on of the D v ne 1582, un
V rg n by the Sun, s cur ously shown n the follow ng clear tha
pr nt, of wh ch the learned Inman (Anc ent Fa ths, ., t on, we
Vers on 20180127
Page 343
ENOCH. 309
648), wr tes thus: If I had been able to search through

the once celebrated Alexandr an L brary, t s doubtful
whether I could have found any p ctor al representat on
more llustrat ve. The Holy V rg n, the mother of the
Mess ah, s seen here n front of an altar, the altar of
the Apocalypse, sect on 20. God n h s solar aspect s
surrounded by Eleven glor ous Sp r ts or Archangels;
the Twelfth s nfused nto the Immaculate Womb, and
s represented n the p cture, wh ch s cop ed from a
Rosary of the Blessed V rg n Mary, pr nted at Ven ce,
1582, under the l cense of the Inqu s t on. It seems
clear that the eccles ast cs who sanct oned th s publ ca-
t on, were, l ke Steheln (Part III, 291), Mazons of a
Vers on 20180127
Page 344
h gh degree, who well understood the true mean ng of never fa

the true Apocalypse of the F rst. Statues,
76. W lford, n the As at c Researches, speaks of the erect, an
C ty of Bam-yan, or Balch, near wh ch the F rst Mes- cut out.
senger preached, and I th nk t can hardly be doubted
but that t was v s ted by Enoch or h s m ss onary centre.
pr ests also. He alludes to the statues of God and the the sec
towards
Holy Sp r t wh ch are near t. The c ty of Bam yan
c rcle,
[Aum and Yon ], he says, cons sts of a vast number of d rect o
apartments and recesses cut out of the rock, some of wh ch rat ve e
the out
on account of the r d mens ons are supposed to have
2. Now
been temples. They are called Samach’h n the language shoulde
the out
of the country, and Samaj n Pers an. There are no
afterwa
p llars to be seen n any of them, accord ng to the nfor- shoulde
mat on I have rece ved from travellers who have v s ted taken.
the f rs
them. Some of them are adorned w th n ches and carved
trap), a
work, and there are to be seen the rema ns of some are obs
f gures n rel evo. Some rema ns of pa nt ng on the open ng
and co
walls are st ll to be seen n some of them; but the smoke
po nt ng
from the f res made there by the nhab tants, has almost choose
obl terated them. It s sa d by the Ayeen Akbery that po nt y
aga n
there are about 12,000 of these recesses.* But what
and by
least te
* It was the C rcle of Inchoat on wh ch s represented n the th s ro
fold ng plate, and wh ch typ f ed the wander ngs of the lapsed r ght; p
Sp r t n search of ts centre, the Sun, wh ch gave the r or g n to t nue t
these labyr nth ne Cave-Temples, of wh ch we every day have arr ve
some new d scovery. They are sa d to have been f rst nvented by number
Tubal-Ka n, or Vulcan, at Enoch a. In the centre s the Heaven of left; tu
God, symbol zed as a Sh n ng Sun. The manner n wh ch entrance lowed
s to be accompl shed s not w thout a certa n s gn f cance. The great turn sh
feature of the puzzle s to avo d that path wh ch s the most Here tw
tempt ng. Hav ng once been put on the track, though the tra- are trap
veller’s object s to get nto the centre, he must, nevertheless, two op
avo d every open ng that, apparently, leads h m nearer to the mmed
Vers on 20180127
Page 345
ENOCH. 311
never fa ls to attract the not ce of travellers are two colossal

Statues, wh ch are seen at a great d stance. They are
erect, and adhere to the mounta n from wh ch they are
cut out. They are n a sort of n ches, the depth of
centre. Another feature s, after pass ng from the f rst c rcle nto
the second, to work on cont nually to the left. Outer, means
towards the c rcumference; nner, means towards the centre;
c rcle, means the space between the l nes. W th these general
d rect ons on start ng, the track may be followed up w th compa-
rat ve ease. 1. Enter at the foot, and turn to the r ght, follow ng
the outer c rcle as far as you can, t ll you enter the second c rcle.
2. Now proceed to the left, and cont nue t ll you meet w th a
shoulder; pass ng round th s, you encounter two open ngs; select
the outer one. 3. Follow ng up th s c rcle and st ll cont nu ng ever
afterwards to keep to the left, you w ll be conducted to a s m lar
shoulder, wh ch must be passed round, and the outer open ng
taken. 4. St ll cont nu ng to the left, we reach an nner c rcle;
the f rst open ng to the r ght must be passed unheeded (th s s a
trap), and by press ng on we make another advance; two open ngs
are observable; take the outer one, and aga n avo d the adjo n ng
open ng to the r ght. 5. Pass round the left shoulder of the T,

and cont nu ng the road, you arr ve at the foot of the same T,
po nt ng to the centre. There are two roads open to the traveller;
choose that to the left, wh ch w ll lead to a shoulder. 6. At th s
po nt you had better pause to v ew your pos t on, and know t
aga n n case of los ng your way. There you f nd four open ngs,
and by follow ng the rule at f rst la d down, you must take the
least tempt ng, and pass up to the outermost turn ng. 7. Follow
th s road; pass round a shoulder; avo d the f rst turn ng on the
r ght; pass along unt l ntroduced to the tenth c rcle. St ll con-
t nue to the left; pass the two open ngs on the r ght, and you
arr ve at a small perpend cular l ne po nt ng to the centre, and a
number of open ngs; avo d all these; pass round the l ne to the
left; turn the corner; take the open ng on the left, wh ch, fol-
lowed up, advances us two c rcles. 8. On enter ng the next c rcle
turn sharp round to the left, and you w ll advance rap dly. 9.
Here two open ngs to the r ght lead apparently to the centre (these
are traps); therefore cont nue t ll you meet w th a shoulder w th
two open ngs; take the outer one; pass on to the left, and you are
mmed ately at the end of your d ff culty.
Vers on 20180127
Page 346
wh ch s equal to the th ckness of the statues. It s sa d another

n the Ayeen Akbery, that the largest s e ghty ells h gh, Part III,
and the other only f fty. Accord ng to the author of the or the M
Pharang Jehangh r , c ted by T. Hyde (De Vet. Ret. s preser
Per, 132), they are sa d to be only f fty cub ts h gh; the Nam
wh ch appears to be the true d mens ons. At some d stance Symbol-
from these Two Statues s another [the Messenger] of a Sp r t n
smaller s ze, be ng about f fteen cub ts h gh. Nat ves Messeng
and Pers an authors who have ment oned them agree In allus
ne ther about the r sex nor the r names. The few H ndus Holy S
who l ve n these countr es say that they represent Bh m shewn to
[God] and h s Consort; the followers of Buddha, that Pont ff
they are the statues of Shah-Ama [K ng Aum, . e., God], Twelve
and Sal’sa’la [Issa, the Sav our Goddess.] In another assumes
place W lford calls her Sa-Ras-Ala, wh ch s Issa, the hand gat
W sdom of God. As. Res. v . 527. Ras n the Arab c Tree of G
s a t tle for a Ruler, who s supposed to be an mper- Sp r t) an
sonat on of w sdom—the sovere gn, as we n England form of
say, can do no wrong. It s the H ndu Rajah and the ters, says
Lat n Rex. The Musselmans ns st that they are the Twelve
statues of Kay-Umurz and h s Consort—that s to say, success v
Adam and Eve—and that the th rd s ntended for Se sh, nterpret
or Seth, the r son; whose tomb, or at least the place Sunbeam
where t stood formerly, s shewn near Bahac. Th s s of the H
n some measure conf rmed by the author of the Pharang are so m
Jehangh r , who says that these statues ex sted n the ascerta n
t me of Noah [that s, were mmeasurably anc ent]; one of t
though he g ves them d fferent names, and supposes the ger; be
th rd to represent an old woman called Nesr, more gene- Apollo],
rally represented w th the countenance of a Vulture. of the br
See Part II, 415, 535. Part III, Pr m t ve Roots. towards
Racham, xx . Rach-Aum s the Sp r t of God. It s but seem to
Vers on 20180127
Page 347
ENOCH. 313
another form of Ruach Ale m. Part II, 271, 427, 433.

Part III, 135, 320, and the S kh, or Sak, word Rah m,
or the Merc ful: each from the same roots. The word
s preserved n the Arab c B sm llah rahman rah m ; n
the Name of the most Merc ful God. Th s Sacred
Symbol-B rd s seen on the head of the Egypt an Holy
Sp r t n the engrav ng, ante, 176: Is s w th the youthful
Messenger Orus n her arms. On her head s the Sun.
In allus on to th s Heavenly Vulture Racham, or the
Holy Sp r t, we read that Twelve Vultures were
shewn to the founder of Rome—that s, that he was a
Pont ff who was acqua nted w th the mystery of her
Twelve Sons, the Messengers. The Mess ah somet mes
assumes th s form w th h s Mother. Thus at the left
hand gate of Troy, where stood the shr ne of Apollo, the
Tree of God was planted, upon wh ch M nerva (the Holy
Sp r t) and Apollo (the Messenger) were seen to s t n the
form of Vultures. II. v . 237; v . 60. Some nterpre-
ters, says N mrod, . 496, were d sposed to construe the
Twelve Vultures as of Twelve Men who should re gn
success vely n the d v ne emp re. Th s was the correct
nterpretat on. Note, that Racham, means Ray or
Sunbeam from God (L ght, Gen. . 3), a beaut ful emblem
of the Holy Sp r t. These statues, cont nues W lford,
are so much defaced that I bel eve t s d ff cult to
ascerta n the r sex. Travellers do, however, agree that
one of them at least s a beardless youth [the Messen-
ger; beardless l ke Hermes, Jesus, Pythagoras, or
Apollo], some more part cularly ns st that the swell ng
of the breasts s remarkably obv ous, and that both look
towards the East; so that when the Sun r ses they
seem to sm le, but look gloomy n the even ng. The r
Vers on 20180127
Page 348
dress, as descr bed to me, s much the same w th that the pr m

of the two f gures half bur ed near Tuct Rustum, near Lâtt, Go
Istacar, n Pers a: w th th s d fference, that the female have now
f gure has no head dress, but the male has such Sp r t, o
a t ara as s worn by the supposed female f gure at of them
Tuct Rustum. These statues were v s ted at least ten mmense
or twelve d fferent t mes by a famous traveller called Red God
Me’ Yan Asod Shah, who s a man h ghly respected, both are two
on account of h s descent from Mohammed, and h s nto the h
personal character. He nformed me lately that these that any
Two Statues are n two d fferent n ches, and about forty through
paces d stant from each other. That the drapery s hands. T
covered w th embro dery and f gured work, wh ch Two pro
formerly was pa nted of d fferent colours, traces of absorbed
wh ch are st ll v s ble. The one seems to have been are thou
pa nted of a red colour [F re], and the other e ther Yaguth a
reta ns the or g nal colour of the stone, or was pa nted translate
gray [A r or Water]. That one certa nly represents a the Moo
female from the beauty and smoothness of her features others th
and the swell ng of her breasts; the head be ng so much Great G
elevated s secure from nsult below, and s also protected Conceale
from the weather by the project on above. The statue Idol som
of the r supposed son s nearly half a m le d stant, and wh ch se
about twenty feet h gh. * * * In th s place they Nesr, n
show to th s day the Samach n wh ch the famous Vyasa branches
composed the Vedas, and others where d vers holy men cannot p
gave themselves up to med tat on and the contemplat on h s beam
of the Supreme Be ng. v . 464. Th s latter passage Hyde the
shows that Bam yan was probably the s te of one of the worsh pp
pr meval colleges, contemporary w th the days of the Sowa n
Seven Churches. Yaguth w
77. These H ndu statues were the same as those wh ch H ppa, a
Vers on 20180127
Page 349
ENOCH. 315
the pr meval Arabs venerated under the names of Al-

Lâtt, God, and Al-Uza, Issa; though the r descendants
have now erad cated all ment on of the latter, the Holy
Sp r t, out of the r creed. The follow ng s the account
of them n Hyde, to wh ch W lford refers. These
mmense Images, he says, were called by the Pers ans the
Red God and Gray God, symbols of F re and Water. They
are two remarkably great Statues carved out of the rocks
nto the he ght and magn tude of towers, hollow ns de, so
that any one enter ng by the sole of the foot m ght pass
through the ent re ns de even to the ends of the feet and
hands. Th s nd cated to the symbol sts that out of these
Two proceeded all th ngs; even as all th ngs m ght be
absorbed nto them. These mages, says a learned wr ter,
are thought by some to be those wh ch the Arabs called
Yaguth and Yauk n the age of Noah. Note, that Yaug s
translated by Colonel W lford Dom nus Lunus, our Lord
the Moon; that s, the Male-Female. As. Res. v . 487. By
others these de t es are called Manât [Mah-Naut, the
Great God], and Lâtt [the Holy Sp r t, the Latona, the
Concealed]. And not far from these s sa d to be another
Idol somewhat smaller called Nesres, or Nesr, or Nesâr,
wh ch seems to be a Statue placed n a grove, because
Nesr, n Pers an, s gn f es a shade formed by leafy
branches, a recess n the mounta ns wh ch the sun’s rays
cannot penetrate; for such places be ng protected from
h s beams, seemed to be most su ted for the rel g ous.
Hyde then goes on to say that the f rst people of Arab a
worsh pped Wodd, or God, n the l keness of a Man, and
Sowa n the form of a Woman (ante, 234), and that
Yaguth was f gured as a L on, Yauk as a Mare, or Ceres
H ppa, and Nesr as a Vulture. The Hawk and Vulture,
P2
Vers on 20180127
Page 350
as we know, were Egypt an types of the Menu and of ng and d

the All-protect ng Sp r t of God. The nat ves, says yan, as f
Colonel W lford, look upon Bam yan [Balkh], and the and of a
adjacent countr es as the place of abode of the progen tors they gro
of mank nd. By Bam yan and the adjacent countr es fect on.
they understand all the country from S ston to Samarcand the fore
reach ng towards the east as far as the Ganges. Th s, as ground,
may be seen, ante, sect on 28, 211, s the reg on of matur ty
Enoch. And th s trad t on s of great ant qu ty, for t 79. A
s countenanced equally by Pers an authors and by the ledged t
sacred books of the H ndus. The f rst heroes of Per- adopted
s an h story l ved and performed there nnumerable g ous co
ach evements. The r sacred h story places also n that lands, an
country the r holy nstructors, and the f rst temples most lea
that ever were erected. The cl mate s the same as n lege, we
Greece. wh thers
78. The c ty of Bam yan, says the same learned d sun on
wr ter [W lford], be ng represented as the founta n of venerabl
pur ty and hol ness, t was called w th propr ety Para- and each
Bam- yan, or Bam yan, the pure and holy; for the ng qual
same reason the d str ct of Bam-yan m ght be called each othe
Para-desa, the pure and holy country. Th s d str ct s Seven C
now barren and w thout a s ngle tree. The sacred upon a
books of the H ndus, and of the Budd sts, do, however, served n
declare most pos t vely that t was otherw se formerly. ord nanc
Trad t on nforms us also that the number of nhab - Seven B
tants was at one per od so prod g ous that the trees, Derv she
underwood, grass, and plants, were destroyed. The d stance
vegetable so l be ng no longer protected, was, n the the spot
course of ages, washed away by the ra ns; certa n t rema ned
s that the so l n the valleys s most fert le, and the cess vely
whole d str ct, such as t now s, s st ll most enchant- the ne gh
Vers on 20180127
Page 351
ENOCH. 317
ng and del ghtful. The country to the eastward of Bam -

yan, as far as the Indus, s the nat ve country of the v ne,
and of almost all the fru t trees we have n Europe: there
they grow spontaneously, and to a great degree of per-
fect on. When the nat ves f nd a v ne, an apple tree, &c., n
the forests, they clear all the wood about t, d g the
ground, and by these means the fru t comes to perfect
matur ty. As. Res. v . 494.
79. After the Seven Pagodas had rece ved and acknow-
ledged the Apocalypse as a D v ne Revelat on, they
adopted the custom of send ng sevens out of each rel -
g ous commun ty, w th cop es of the work nto fore gn
lands, and those m ss onar es, chosen from among the
most learned, p ous, and energet c, of th s Sacred Col-
lege, were the preachers of the true Chadam c fa th
wh thersoever they went. Nor was there any danger of
d sun on among them; for all com ng from the same
venerable repos tory of rel g ous truth and knowledge,
and each one be ng spec ally chosen for some d st ngu sh-
ng qual f cat on, they acted as gu des to, and checks upon,
each other. The old mythos of Seven Sages, Seven Doctors,
Seven Champ ons, Seven W se Men, &c., &c., s founded
upon a recollect on of th s custom. There s st ll pre-
served near Sh rauz, n Pers a, a memor al of th s anc ent
ord nance. It s called by the people Heft Tun, or the
Seven Bod es, on account, says Franckl n, of Seven
Derv shes, or rel g ous men, who com ng from a great
d stance to res de n th s country, took up the r abode on
the spot where the above bu ld ng s erected, and there
rema ned unt l they all d ed, each bury ng the other suc-
cess vely unt l the only surv vor, who was nterred by
the ne ghbours upon th s spot, and n memory of wh ch
Vers on 20180127
Page 352
event Ker m Khan has erected a beaut ful hall w th f elds rou
adjo n ng apartments; th s hall s 27 feet by 18, and trees, no
40 feet h gh; one-th rd of the he ght of the hall s they abo
l ned w th wh te marble from Taur s, and the rest and myrtles,
the ce l ng are ornamented w th blue and gold enamel; t water; fo
s bu lt on the same plan as those of Haf z and the Dewan of sweet
Khana, and s really a noble bu ld ng. Tour. 95. Th s a nav ga
modern structure covers the s te of a very anc ent one rents and
wh ch had fallen nto ru n; t has been d sf gured, produces
however, by some pa nt ngs of fabulous scenes and wh ch n
legends; as most ndeed of the H ndu anc ent caves and a m
and temples have been, by symbols and statues of a t me wh ch cr
far more recent than that of the r or g nal bu lders and the var e
des gners. sweetnes
80. I have already nt mated that Uranus (wh ch n and plea
Celt c s Uur, En; that s, Ur, the F re, En, of Heaven) flowers,
was one of the names of Enoch. Part III, 434. By a Parad s
h m, or by some of h s pr ests, was founded the republ c The Tem
of Panchæa, a synonym of Maya-Pan, or the Holy Island, jo ned a
and perhaps All the Earth, of wh ch D odorus S culus as many
has g ven a descr pt on, l b. v., chap. 3. In th s sland, he c ty seen
wr tes, there s a famous c ty called Pan-Ara, not nfer or th ck p l
to any for wealth or grandeur. The c t zens are called Temple
the suppl ants of Threefold Zeus, and are governed by a workman
democracy w thout a monarch. They choose every year Temple
the Pres dents that have all matters under the r cogn - d v ne se
zance, but what concerns l fe and death, and to most s perfor
we ghty affa rs they return to the College of the r pr ests. course o
The Temple of Zeus Tryph l us [the Tr ad c] s about 60 yards n
furlongs from the c ty n a champagne pla n; t s held n brazen s
great venerat on because of ts ant qu ty, and the statel - the end
ness of the structure and the fert l ty of the so l. The
Vers on 20180127
Page 353
ENOCH. 319
f elds round about the Temple are planted w th all sorts of

trees, not only for fru t, but for pleasure and del ght; for
they abound w th tall cypresses, plane trees, laurels, and
myrtles, the place abound ng w th founta ns of runn ng
water; for near the Temple there s such a m ghty spr ng
of sweet water, rush ng out of the earth, that t becomes
a nav gable r ver; thence t d v des tself nto several cur-
rents and streams, and waters all the f elds thereabouts, and
produces th ck groves of tall and shady trees, amongst
wh ch n summer abundance of people spend the r t me,
and a mult tude of b rds of all sorts bu ld the r nests,
wh ch create great del ght both by affect ng the eye w th
the var ety of the r colours, and tak ng the ear w th the
sweetness of the r notes. Here are many gardens, sweet
and pleasant meadows, decked w th all sorts of herbs and
flowers, and so glor ous s the prospect that t seems to be
a Parad se worthy of the hab tat on of the gods themselves.
The Temple was bu lt of wh te marble most art f c ally
jo ned and cemented, two hundred yards n length, and
as many n breadth (that s, a perfect square l ke the
c ty seen n the Apocalypse), supported w th great and
th ck p llars cur ously adorned w th carved work. In th s
Temple are placed huge statues of the gods, of adm rable
workmansh p, and amaz ng grandeur. Round the
Temple are bu lt apartments for the pr ests that attend
d v ne serv ce, by whom every th ng n that sacred place
s performed. All along from the Temple s an even
course of ground, four furlongs n length, and a hundred
yards n breadth, on e ther s de of wh ch are erected vast
brazen statues (Sph nxes) w th four square pedestals. At
the end of the course breaks forth the r ver from the
Vers on 20180127
Page 354
founta ns before ment oned, from whence flows most clear are assoc
and sweet water, the dr nk ng of wh ch conduces much peaks th
to the health of the body. Th s r ver s called the Water of See Part
the Sun. The whole founta n s l ned on both s des, and 81. N
flagged at the bottom w th stone at a vast expense, and who s s
runs out on both s des for the space of four furlongs. was n re
Beyond s a h gh Mounta n ded cated to the gods, wh ch of h s k
they call the Throne of Celus (Keylas) and Three-fold dent f e
Zeus (Keylas and God), for they report that Uranus memorat
(Enoch), when he governed the earth employed h mself n of Atlan
th s place, and from the top of the mounta n observed the great de
mot on of the Heaven and Stars (10). The pr ests every h s w fe
year solemn ze a sacred fest val on th s mounta n w th was afte
great devot on. These pr ests for del cacy, state, and he was n
pur ty of l fe far exceed all the rest of the nhab tants; st t ously
the r robes are of wh te l nen, and somet mes of pure Ganyme
soft wool. They wear l kew se m tres embro dered w th translat o
gold. They attend ch efly upon the serv ces of the gods, nfluence
s ng ng melod ous songs of pra se; the altar of the god have bee
s s x cub ts long and four broad; n the m ddle s placed the N le
a great Golden P llar, whereon are letters nscr bed, fragment
called by the Egypt ans Sacred Wr t ng, express ng the the wate
famous act ons of Uranus. So far D odorus. There are f rmame
many th ngs n th s account of a fabulous or legendary w th h s
nature, wh ch can hardly be wondered at, as he wrote or Ochus
only from hearsay, or probably from the wr tten narrat ve and οωγ
of others; but I th nk no reasonable doubt can ex st that The tem
the mounta n from wh ch Uranus, or Enoch, made h s bu lt of
observat ons, was an analogue of Cadr Idr s n Wales, c rcumfe
Kedar Nauth n Ind a, and Chadâms peak n Ceylon, and t n, and
generally of those h gh places n var ous countr es wh ch Such are
Vers on 20180127
Page 355
ENOCH. 321
are assoc ated w th the Mess an c name, and from whose

peaks they so often saw the r marvellous v s ons (11).
See Part I, 259.
81. N mrod, not know ng that the Enos, or Enoch,
who s sa d untruly to have belonged to the l ne of Ka n,
was n real ty Enoch, the Prophet-Messenger, thus speaks
of h s k ngdom, wh ch, by a wonderful guess at truth, he
dent f es w th Atlant s. The Egypt ans, he says, com-
memorated the magn f cence of Enoch a n the r legend
of Atlant s. That settlement was founded before the
great deluge by Euanor (the man of Hou or God), and
h s w fe Leuc ppa (the lum nous Mare), v. 302. Enoch
was afterwards called Neptune by the gnorant, because
he was not only the Prophet of the Flood, but was super-
st t ously regarded as the author of t. He was the
Ganymede whom God took to heaven, and who after h s
translat on became the flood-star Aquar us, by whose
nfluences the submers on of Atlant s was supposed to
have been occas oned, and who causes the nundat ons of
the N le by the mot on of h s g gant c feet. (P ndar
fragments.) He was Og, the G ant, who waded through
the waters of the flood, and closed the w ndows of the
f rmament w th h s hand, and the doors of the great deep
w th h s foot. The last syllable of Enoch’s name s Og,
or Ochus, and s the same as the f rst syllable of ωκεανος,
and οωγενος, mean ng Water, as ogha does n Shanscr t.
The temple of the ch ef c ty was fabled to have been
bu lt of gold and s lver; the walls of the outermost
c rcumference were cased n brass, the next to them w th
t n, and the next aga n w th f ery-coloured or chalchum.
Such are some of the great mytholog c fantas es connected
P3
Vers on 20180127
Page 356
w th the name of Enoch;* they are of the same nature f for th

as these related of Chadâm, the F rst Messenger, and of bosom o
wh ch the reader has seen gl mpses n the preced ng th s symb
parts; Ind an n the r concept on; certa nly Or ental. I n the Ar
know not whether the engrav ng, wh ch I subjo n (taken w th the
from Bryant by Dr. Inman), has reference to Enoch, as r ght of
the Ol ve Branch, conveyed by the Dove on the waters; Atlant s
but the Holy Sp r t s undoubtedly s gn f ed; 1. as the arr ved a
Crescent float ng above the Ocean: 2. by the Ra nbow seen upo
n the h g
excog ta
what the
came. T
everyth n
mortal a
va led a
turp tude
that He
h s palac
of that C
ng port
result of
and delu
bur ed th
w th wh ch the Sacred Crescent s crowned; 3. by the 82. B
Dove wh ch bears the myst cal Branch, or Messenger, as Atlant s
Babylon
* The allus ons to Waters connect h m w th the F sh Avatar,
ment oned ante, sect on 46; w th the F sh, wh ch s emaned *N
from AO, and w th the Saphar , or Sav our F sh, ment oned wh ch
Part III, 61, though the latter may allude as well to Fo-h , says, d
the Th rd Messenger. εδυ κατ
Vers on 20180127
Page 357
ENOCH. 323
f for the purpose of depos t ng t n the mmaculate

bosom of the V rg n Mother, the float ng Ark. Upon
th s symbol sm was founded the mythos of Moses float ng
n the Ark on the N le, wh ch was somet mes synonymous
w th the Ocean c Waters. Mount Meru s shown on the
r ght of the engrav ng. N mrod attr butes the deluge of
Atlant s to the v ces of ts people. Human w sdom was
arr ved at ts he ght. The greatest k ngdom perhaps ever
seen upon earth was from one end to the other llum nated
n the h ghest degree; the most recond te lodges could not
excog tate anyth ng farther, and they could not remedy
what they had already done, and the end of all flesh
came. The c t zens of Atlant s, as we read, lost s ght of
everyth ng wh ch was d v ne n the r nature and or g n;
mortal affect ons, and laws of human contr vance, pre-
va led among them, and the r glory was changed nto
turp tude, wh ch so offended the eyes of the God of gods,
that He summoned all the de t es to attend a Counc l at
h s palace n the Centre of the World. The proceed ngs
of that Counc l were unhapp ly lost w th the conclud-
ng port on of the Cr t as of Plato. But we read the
result of t n the T mæus—v z., that a sudden earthquake
and deluge swallowed up the warr ors of Atlant s, and
bur ed that k ngdom under the sea. v. 305*
82. But th s subl me c v l zat on d d not belong to
Atlant s only, or ts cap tal c ty. In the k ngdom of
Babylon, says N mrod, . 531, the arts and sc ences
* N mrod makes a most remarkable observat on on th s, w th

wh ch compare Part III, 468. The earthquake and cataclysm, he
says, d d not k ll the Atlant dæ, but sent them under the ground:
εδυ κατα γης. Plat. T mæus
Vers on 20180127
Page 358
made no small progress; a progress far greater than the the book
wander ng fug t ves whom t sent forth were for long lypse. I
ages able to re-atta n; even allow ng to the advocates of scr t Adî
the moderns the quest onable super or ty they assert. The Part I,
ant qu ty of human w sdom, such as t s, was llustrated Mess an
by M. Dutens, n h s Or g ne des Descouvertes attr butés Hermet c
aux Modernes. Babylon s the l mbo of lost or g ns, and rupt on
wherever a sc ence or f ne art s found to walk the earth, Chadâm
but h de ts head n the clouds, you may w th some safety the East
refer t to the amb t ous ages of the Neph l m and Re- Adam.
pha m; all l terature, metr cal and prosa c, the wonderful and con
game of chess, the secrets of magnet sm and of gun- and rem
powder, and the embalm ng of the dead. The moderns Cloak o
may have slender reason to assert a super or ty n throne o
Mechan cs, Hydraul cs, or Metallurgy. Dædalus was the shall tra
nventor of certa n statues to wh ch he could mpart to both,
v s on, locomot on, and most of the attr butes of l v ng and the
creatures. Vulcan made for Zeus a Dog of brass called myst cal
La laps, an mated and charmed w th such a spell that the v. 401,
prey wh ch t pursued could never escape. When Thet s the syna
v s ted h s brazen starry palace, she found there twenty h s sk n
tr pods upon golden wheels, wh ch came and went by garment
the r own l v ng mot on, and d vers golden statues wh ch n the A
followed the lame god and m n stered to h m. These t to N m
th ngs are not to be taken l terally, but they po nt to a beasts a
h gh state of mechan cal art n the earl est ages of the transm tt
earth. Part III., 650. g ven t,
83. There are two other pr meval names, Cham and earth an
Dardanus, wh ch have by many been connected and den- the heav
t f ed w th the Second Messenger. I bel eve, however Messeng
that Cham was an Adam c, or Chadam c, t tle, and that of that
Vers on 20180127
Page 359
ENOCH. 325
the books wh ch passed under h s name were the Apoca-
lypse. In the Eth op c, Kadam , l ke the Shan-
scr t Adîm, means the F rst—that s, Gaudama, or Adam.
Part I, 264. Cham was a form of th s, and was a
Mess an c name, and Cadmus, says N mrod, . 476, s an
Hermet c t tle of Cham (the Sun), and perhaps a cor-
rupt on of that very name. Adama, Chedem, ‫םדק‬, or
Chadâm, or Chaudama, l ke the Sanscr t Adîm, means
the East as well as the F rst. See Part I, 264.
Adam. And I th nk, f we look back to Part III, 430,
and cons der what s there narrated of a certa n Cloth,
and remember also that the Apocalypse was called the
Cloak of Stars, and f we bear n m nd the tesselated
throne on wh ch Os r s s always represented s tt ng, we
shall trace n the legend that follows, a covert allus on
to both, and w ll have no d ff culty n say ng that One
and the same mythos s at the bottom of all the three
myst cal allus ons. One of those Rabb ns, says N mrod,
v. 401, who call themselves Jews, and are not, but are
the synagogue of Satan, relates that the Old Serpent shed
h s sk n presently after the fall of man, and God made a
garment of t for Adam. That garment was preserved
n the Ark, and worn by Cham, who afterwards gave
t to N mrod, and whenever N mrod put t on all the
beasts and b rds worsh pped h m. H s mag c art was
transm tted to h m from Adam, to whom God had
g ven t, and t had power over all the sp r ts of the
earth and the heavens, and even those who are above
the heavens. Horus, the Egypt an symbol-name of the
Messenger, appears n the anc ent frescoes and carv ngs
of that myster ous land enveloped n the serpent sk n
Vers on 20180127
Page 360
of the Cobra, wh ch s an allus on to th s mythos, and Supreme

the destruct ve Cobra s an analogue of Cab r. In th s Sp r t, th
gem we see Venus Cab ra, the Sp r t of Beauty, wear ng In t ated
w th the
mag c an
the real
of t, ch
also was
cloth ng
detested
t ve of
Enoch an
We are
of mag c
therefore
armour, feed ng the Cab r Serpent, who s her War- the Inve
Messenger. See Part II, 571, 579. The f gure of the f rst fou
Holy Sp r t myst cally represents A, and round her body Holy Sp
of the pr
s O. Under the l ke symbol sm the spots on the sk n
day of th
of the Crocod le nd cated the starry heavens; h s want of
Romans
tongue s gn f ed that the Creator has no need of that
or the d
organ to make known H s w ll. Hence he was a symbol
pr ests,
of God. See Part III. Let the reader now cons der n
called n
what mystery the Apocalypse was wrapped, and what a
the best
secret of m ghty power also was conta ned w th n ts
Anak.
pages, and I th nk he w ll see the or g n of th s we rd,
84. I h
w ld story. The mythos of the many-coloured serpent
d t ons—
sk n was a w zard and satan cal pervers on of the cloth ng
order to
w th the Ra nbow, wh ch from the beg nn ng was a Mes-
local Jew
s an c allus on (Part II, 204, 213, 353, 438, 439), and
Messeng
of the Stellar Serpent n the Heavens, wh ch typ f ed the
man; tha
Vers on 20180127
Page 361
ENOCH. 327
Supreme. The Messenger was clothed w th the Holy

Sp r t, the Splend d One of Ra nbow l ght; hence the
In t ated were called Scarabæe and Salmons, and Panthers
w th the part -coloured star-l ke cover ng. But the
mag c ans and w tches of the olden t me not know ng
the real secret of the allus on, but hav ng got a h nt
of t, changed t nto the serpent-sk n of Satanas, wh ch
also was sa d to be many-coloured, and thus the heavenly
cloth ng of the heaven-descended Sp r t became n the r
detested org es the symbol of the ch ld and representa-
t ve of darkness. But though Cham was not an
Enoch an name, I am qu te certa n that Dardanus was.
We are told by Pl ny that Dard-Anus wrote books
of mag c that were depos ted n h s sepulchre, and t was
therefore called the Dardan an art; the same was also
the Inventor of the Myster es. He was honoured as the
f rst founder of the myster ous II-Yon; God and the
Holy Sp r t, or God the Sun. Æneas, l ke Anch-Isa, one
of the pr ests of Enoch, was called Dardanus. The same
day of the week that we s gnal se as Thor’s day, and the
Romans as D es Jov s, s called by the Ir sh D a Darda n,
or the day of Dardanus. These Anach m, or Enoch an,
pr ests, Ben -Anak, or Sons of the G ant Atlas, are
called n the old Phœn c an-Ir sh, Fe neag, wh ch some of
the best ant quar es of E re th nk s the same as Ben -
Anak.
84. I have collected all these legends, fables, myths, tra-
d t ons—whatever the reader chooses to call them— n
order to d spel the b bl cal dea that Enoch was a mere
local Jew, and to demonstrate that, l ke all the other
Messengers of God n those early ages, he was a un versal
man; that s, a man who by h s teach ngs made traces
Vers on 20180127
Page 362
on the people, wh ch they d ffused by colon zat on and from tha

m ss onary enterpr se from East to West, from North to n every
South. There s hardly a place n wh ch remnants of publ she
the Chadam c and Enoch an creeds are not to be found. 84. N
I have already proved th s n the case of the former eastern o
sacred revelat on; the scattered fragments of Enoch from a c
wh ch I have above collected from many reg ons w ll go nspect t
far to demonstrate that the same observat ons apply to h s be nduc
wr t ngs as well as to the Apocalypse. The author of mode of
the Cambr dge Key h t upon exact truth when he proved probable
that Enoch was the second Buddha; and, though the for that
object wh ch he had n v ew was far d fferent from m ne, n h s Ce
yet t s well to accept truth and fact from any quarter; of the B
and th s certa nly s truth and fact. Whether a copy of subject,
the true Enoch an volume n the pr meval language may alphabet
yet be found I know not; or f found, t could be decy- ment as
phered by any, t s of course mposs ble to say. But, f remarks,
t should ever be d scovered, t w ll be seen that t does formed o
not, and ndeed cannot, mater ally d ffer from that wh ch the wr t
follows. In the vast and unexplored l brar es wh ch that wh
ex st n Central As a, I enterta n a bel ef that the Apo- Sanskr t,
calypse, n the exact form n wh ch I have pr nted t, and aff rm th
n the most early perfect language known to man, st ll mean to
ex sts, and that w th t, notw thstand ng the devastat ng t cal, the
waves of t me, and war, and revolut on, the wr t ngs of cypher o
Enoch, as they are here g ven, also surv ve. L ke all the found n
true Revelat ons of God, the real or g nals have ever hence t
been concealed, and only forged or mut lated cop es, l ke and Ind
that wh ch Dr. Laurence ed ted, have been d ffused guage w
among the mult tude. These, f they th nk f t, have f rst race
only to exerc se reason and to compare; f they should, the Rom
they w ll be able to d scern, w th but l ttle to l, the True Eth ops,
Vers on 20180127
Page 363
ENOCH. 329
from that wh ch s False and Fabulous, and to recogn ze

n every page of the Apocalypse and Enoch, as I have
publ shed them, the sh n ng mpr nt of nsp rat on.
84. No ncons derable proofs, says Dr. Wa t, of the
eastern or g n of both Dru ds and Goths, may be adduced
from a cons derat on of the r languages. The more we
nspect the rema ns of Dru d cal fa th, the more shall we
be nduced to bel eve that they adopted some pr vate
mode of transm tt ng the r tenets to poster ty, and t s
probable that, l ke Buddh sts and Brahm ns, they chose
for that pr vate way a sacerdotal language. Mr. Dav es,
n h s Celt c Researches, adm rably exh b ts the structure
of the Bard c letters, and from h s researches nto the
subject, conf rms the conjecture; n fact, the Bard c
alphabet seems to have the same ph losoph cal arrange-
ment as the Devanagar . S r W. Jones n l ke manner
remarks, many of the Run c letters appear to have been
formed of s m lar elements, and t has been observed that
the wr t ng at Persepol s, bears a strong resemblance to
that wh ch the Ir sh call Ogham; the word, Agam, n
Sanskr t, means myster ous knowledge, but I dare not
aff rm that the two words had a common or g n, and only
mean to suggest that, f the characters be really alphabe-
t cal, they were probably secret and sacerdotal, or a mere
cypher of wh ch the pr ests only had the key. Dav es has
found n the As at c Researches words ev dently Celt c;
hence t s nferr ble that the ancestors of both Dru ds
and Ind ans res ded n a country where one parent lan-
guage was n use. S r W. Jones pronounces that the
f rst race of Pers ans and Ind ans, to whom we may add
the Romans and Greeks, the Goths and old Egypt ans, or
Eth ops, or g nally spoke the same language and professed
Vers on 20180127
Page 364
the same popular fa th. Both D ogenes Laert us and the great
Ar stotle were correct n class ng the Dru ds w th the n the ha
Babylon sh Chaldæans, the Pers an mag , and the Ind ans; says the
n wh ch they are followed by other wr ters. Meyr ck dor of
supposes that Hugadarn brought the rel g on of Br ta n perfume
from As a, and Maur ce conce ves the Dru ds to be de- s ng ng
scendants of a tr be of Brahm ns s tuated n a h gh three wa
northern lat tude border ng on the vast range of Cau- the Gent
casus, wh ch, when the Ind an emp re was most extended, The seco
m ngled w th the Celto-Scyth an tr bes wh ch were n the Of th s,
deserts of Grand Tartary, w th whom they were gra- the rever
dually ncorporated though not confounded, ntroduc ng Ark to b
the Brahm n cal r tes, but occas onally adopt ng those of cumbere
the Scyth an. Class cal Journal, x . 3. Mr. Faber says, s attend
‘The close resemblance of the whole Lev t cal ceremo- form dab
n al to the ceremon al n use among the Gent les has Ma mon
often been observed, and has d fferently been accounted full leng
for. Th s resemblance s so close and so perfect that t and the
s al ke absurd to deny ts ex stence, and to ascr be t to culars, h
mere acc dent. The th ng tself s an ncontrovert ble approbat
matter of fact, and t s a fact wh ch m ght at f rst seem shews th
to be of so extraord nary a nature that we are mper ously undertak
called on to account for t. Aga n, he says, Spencer has pr nc ple
shown at full length that there s scarcely a s ngle outward And n
ord nance of the Mos acal law wh ch does not m nutely allow th
correspond w th a parallel outward ord nance of Gen- Noah, h
t l sm. If persons w ll only reflect a l ttle they w ll me altog
perce ve that, f every ord nance of the Jews s the same ser ous r
as the ord nances of the Gent les, the Mythoses must rel g on
necessar ly be the same—that s, that the rel g ons n Pre-adam
the r ch ef part must be the same. Mr. Maur ce says, and refor
After all we must own, w th Calmet, that the temple of 85. I
Vers on 20180127
Page 365
ENOCH. 331
the great Jehovah had many decorat ons s m lar to those

n the hallowed temples of As a. He was served there,
says the last c ted author, w th all the pomp and splen-
dor of an Eastern monarch. He had h s table, h s
perfumes, h s throne, h s bed chamber, h s off ces, h s
s ng ng men, and h s s ng ng women. Mr. Faber states
three ways of account ng for these facts. The f rst s, that
the Gent les cop ed from the Jews. Th s he eas ly refutes.
The second s, that the Jews cop ed from the Gent les.
Of th s, he says, The second theory, wh ch s prec sely
the reverse of the f rst, and wh ch supposes the Lev t cal
Ark to be a copy of the ark of Os r s, s wholly un n-
cumbered, ndeed, w th chronolog cal d ff cult es; but t
s attended by others wh ch perhaps are scarcely less
form dable. Its or g nal author was, I bel eve, the Jew
Ma mon des; the learned Spencer has drawn t out at
full length; he has d scussed t w th wonderful ngenu ty,
and the m ghty Warburton, w thout descend ng to part -
culars, has g ven t the honourable sanct on of h s ent re
approbat on. Pag. Idol., . 628. He then sat sfactor ly
shews that ne ther of these schemes s defens ble, and
undertakes to prove that all the ceremon al and r tual n
pr nc ple or g nated from an old patr archal rel g on.
And n th s I qu te concur w th h m; though I cannot
allow that rel g on to have cons sted n an adorat on of
Noah, h s ark, and h s fam ly; the dea of wh ch s to
me altogether r d culous; too r d culous to deserve a
ser ous refutat on. Anacalyps s, . 275. Th s patr archal
rel g on was that wh ch the Twenty-Four Anc ents, or
Pre-adam te Pont ffs, preached, and wh ch was renewed
and reformed by the F rst and Second Messengers.
85. I conclude w th a few remarks on a subject wh ch
Vers on 20180127
Page 366
s deeply connected w th the success ve Ep phan es, or nvented

Appearances, of the several Messengers, and wh ch cannot l ved les
be too often mpressed on the general ty. The follow ng, the revo
observat ons, says H gg ns, of the very celebrated astron- pl shed.
omer Cass n , made more than a hundred years ago, and ex- ages, wh
tracted from Loubere’s H story of S am, w ll enable me only be
to el c t several conclus ons respect ng the famous Naros Jews alw
of the greatest mportance. As an astronomer, M. make us
Cass n s n the f rst rank. No one w ll deny that h s exam ne
calculat ons, upon acknowledged or adm tted facts, are Ind an ru
ent tled to the h ghest respect. I th nk they w ll enable then tha
me to po nt out the or g n of many of the d ff cult es 7,421 lu
respect ng Buddha and Chr stna, and to expla n them. must be
They w ll also enable me to show the mode wh ch was w th the
adopted by the early Popes and other pr ests n f x ng months.
the t mes of several of the most mportant Chr st an lunar mo
epochas, as well as to exh b t the mode n wh ch the m nutes,
gods Buddha and Cr stna have been regenerated. These of whol
c rcumstances have e ther been unobserved or they have Gregor a
been concealed from Europeans. After a long d scuss on 219,146
on the format on of the S amese astronom cal and c v l lunar pe
epochas, n wh ch, w th profound learn ng, Cass n ex- Ind an ru
pla ns the process by wh ch they have been formed, he ages s th
says: The f rst lun solar per od composed of all ages 600, mak
s that of 600 years, wh ch s also composed of 31 per ods o
per ods of 9, and one of 11 years. Though the chrono- do make
log sts speak not of th s per od, yet t s one of the nterval
most anc ent that have been nvented. Josephus, speak ng Euseb us
of the patr archs that l ved before the deluge, says, to the v
that ‘God prolonged the r l fe as well by reason of These lu
the r v rtue as to afford them the means to perfect the Ind ans
sc ences of geometry and astronomy wh ch they had w th the
Vers on 20180127
Page 367
ENOCH. 333
nvented; wh ch they could not poss bly do f they had

l ved less than 600 years, because that t s not t ll after
the revolut on of 6 ages that the great year s accom-
pl shed. Th s great year, wh ch s accompl shed after 6
ages, whereof not any other author makes ment on, can
only be a per od of lun solar years l ke to that wh ch the
Jews always used, and to that wh ch the Ind ans do st ll
make use of. Wherefore we have thought necessary to
exam ne what th s great year must be accord ng to the
Ind an rules. By the rules of the f rst sect on t s found
then that n 600 years there are 7,200 solar months,
7,421 lunar months, and . Here th s l ttle fract on
must be neglected, because that the lun solar years do end
w th the lunar months, be ng composed of ent re lunar
months. It s found by the rules of sect on 2, that 7,421
lunar months do comprehend 219,146 days, 11 hours, 51
m nutes, 52 seconds; f, therefore, we compose th s per od
of whole days t must cons st of 219,146 days. 600
Gregor an years are alternat vely of 219,145 days and
219,146 days, they agree then to half a day w th a sol -
lunar per od of 600 years calculated accord ng to the
Ind an rules. The second lun solar per od composed of
ages s that of 2,300 years, wh ch, be ng jo ned to one of
600, makes a more exact per od of 2,900 years, and two
per ods of 2,300 years, jo ned to a per od of 600 years,
do make a lun solar per od of 5,200 years, wh ch s the
nterval of the t me wh ch s reckoned accord ng to
Euseb us’s chronology from the creat on of the world
to the vulgar Epocha of the years of Jesus Chr st.
These lun solar per ods, and the two epochas of the
Ind ans wh ch we have exam ned, do po nt unto us, as
w th the f nger, the adm rable epocha of the years of
Vers on 20180127
Page 368
Jesus Chr st, wh ch s removed from the f rst of these Parvulus

two Ind an Epochas, a per od of 600 years, want ng a new bor
per od of 19 years, and wh ch precedes the second by a fort s, pa
per od of 600 years and two of 19 years. Thus the year on th s p
of Jesus Chr st (wh ch s that of h s ncarnat on and b rth s tuat on
accord ng to the trad t on of the church, and as Father racter of
Grandamy just f es t n h s Chr st an chronology, and Father ad mult
R cc olus n h s reformed astronomy) s also an astronom cal s n the
Epocha, n wh ch, accord ng to the modern tables, the the who
m ddle conjunct on of the moon w th the sun happened letter s
the 24th of March accord ng to the Jul an form, re- numer ca
establ shed a l ttle after by Augustus at one o’clock allude to
and a half n the morn ng at the mer d an of Jerusalem, wh ch w
the very day of the m ddle Equ nox, a Wednesday, wh ch prophecy
s the day of the creat on of these two planets. The day present
follow ng, March 25th, accord ng to the anc ent trad t on H st. S a
of the church, reported by St. August ne, was the day of Anacalyp
our Lord’s ncarnat on, was l kew se the day of the f rst V rg l’s
phas s of the moon; consequently t was the f rst day of the Many of
month accord ng to the usage of the Hebrews, and the f rst co nc de
day of the Sacred Year, wh ch by the d v ne nst tut on and tha
must beg n w th the f rst month of the Spr ng, and the f rst shall now
day of a great year, the natural epocha of wh ch s the to the s
concourse of the m ddle equ nox, and of the m ddle S amese
conjunct on of the Moon w th the Sun. Th s concourse t nues, T
term nates, therefore, the lun solar per ods of the pre- word ‫הבר‬
ced ng age, and was an epocha from whence began a new leaves l
order of ages accord ng to the oracle of the S byl, related th s k nd
by V rg l n these words (Eclog. v):— no mean
Magnus ab ntegro saeclorum nasc tur ordo; St. Peter
Jam nova progen es cœlo d m t tur alto. Pope an
Th s oracle seems to answer the prophecy of Isa ah, lett ng o
Vers on 20180127
Page 369
ENOCH. 335
Parvulus natus est nob s (ch. x., 6 and 7); where th s

new born s called God and father of future ages, Deus
fort s, pater futur sæcul . The nterpreters do remark
on th s prophecy, as a th ng myster ous, the extraord nary
s tuat on of a Mem f nal (wh ch s the numer cal cha-
racter of 600) n th s word ‫הברםל‬, lmrbe, s gn fy ng
ad mult pl candum (the ncrease), where th s Mem f nal
s n the second place, there be ng no other example n
the whole text of the Holy Scr pture wherever a f nal
letter s placed only at the ends of the words. Th s
numer cal character of 600 n th s s tuat on m ght
allude to the per ods of 600 years of the Patr archs,
wh ch were to term nate at the accompl shment of the
prophecy, wh ch s the epoch from whence we do at
present compute the years of Jesus Chr st. Loubere
H st. S am, Tome, II. ss. xx . xx ., c ted n H gg ns’s
Anacalyps s, . 166. After c t ng n the same place
V rg l’s 4th Eclogue, verses 3—52, H gg ns adds:
Many of our d v nes have been much aston shed at the
co nc dence between the prophecy of the heathen S byl
and that of Isa ah; the d ff culty I flatter myself I
shall now be able to remove by show ng that t related
to the system of cycles wh ch Cass n detected n the
S amese manuscr pt. A few pages farther, he con-
t nues, The case of the Mem f nal n the Hebrew
word ‫הברםל‬, lmrbe, the s gn of 600 not ced by Cass n ,
leaves l ttle room to doubt of the allus on. Secrets of
th s k nd const tute sacred myster es, cabala. I am by
no means certa n that there s not a secret rel g on n
St. Peter’s not known perhaps to any persons but the
Pope and the Card nals. I bel eve I am at th s moment
lett ng out the r secrets (12). I beg leave to ask them f
Vers on 20180127
Page 370
they have not n some of the Adyta of St. Peter’s These se

Church a column, or l thos, of very pecul ar shape [a take fro
l ngam] on wh ch are nscr bed the words Zeus Soter Leaves
[the Sav our God], or some words of nearly s m lar to nd ca
mean ng. I have not seen t, but I have t on author ty appearan
wh ch I cannot doubt. [The Duke of Sussex, Grand nd cates
Master of the Freemasons.] Th s Mem was understood the Holy
by P cus, of M randula, who ma nta ned that the closed the Papa
‫ם‬, Mem, n Isa ah, taught us the reasons of the Para- the Apoc
clete com ng after the Mess ah. He ev dently under-
stood that there was a secret concealed under th s word
of Isa ah. He was a man much celebrated for h s
learn ng n the ant qu t es of the Jews, and thus t
appears that my dea taken from Cass n , s no modern
thought, but that a s m lar op n on respect ng th s word
was held 400 years ago by a man who, of all others n
modern t mes, was the most l kely to understand t.
Anacalyps s, . 172. N ebhur not ces the trad t on of the
Alban and Lat n states be ng formed of 600 fam l es, and
also that some of the very heavy and oldest co ns called
ases w thout nscr pt ons have the head of a young man
on one s de wear ng a Phryg an bonnet, and on the reverse
a wheel w th s x spokes, wh ch nd cated the Naros.
Vers on 20180127
Page 371
ENOCH. 337
These secrets are nd cated n the Myst c Cross, wh ch I

take from Ruben us and Beger. It cons sts of Ol ve
Leaves and Lotus-Rays of L ght blended; s x of each
to nd cate the Naros; Twelve to s gn fy the Mess an c
appearances. The C rcle, w th a po nt n the centre,
nd cates Sol-Ipse, God, the Un verse, or Yon -verse, and
the Holy Sp r t. One of the eccles ast cal ornaments of
the Papal Church represents many of the myst c secrets of
the Apocalypse and of the H gher Myster es. It s n the
Q
Vers on 20180127
Page 372
shape of the sh eld of Dav d, or double tr angle, the emblem

of God the Creator, and the Holy Sp r t, or Pass ve Power.
It s a Star of s x po nts wh ch we know symbol zed the
Naros. It conta ns R mmon, or the Pomegranate,
a type of the fru tful Womb of Nature; th s occup es the
NOT
centre; w th n t s the Starry Un verse, st ll further llus-
trated by the two crescents or New Moons, n wh ch the
old peoples adored the Sp r t of God. There are ten fleur- Note
de-lys heads to s gn fy the Ten Ind an Incarnat ons (13). only on

wh ch
Lev tes
books
was co
the Co
565. T
N mrod
other o
. 362
compos
3000 b
l ke ma
for he
be ng
pound n
that th
d scour
also of
way by
of the
for the
to a H
called
so muc
nsp red
not ons
of the
xv . 8
s obl g
form,
Josephu
had as
Vers on 20180127
Page 373
NOTES TO BOOK III.
Note 1 (page 181).—But the apocryphal books were not those

only on wh ch destruct on fell. Those also were made away w th
wh ch d m n shed the power or the prof ts of the pr ests and
Lev tes. Th s object began to shew tself f rst n the burn ng of
books at Ant och as descr bed n the Acts of the Apostles, and
was cont nued by a success on of counc ls, t ll the last canon of
the Counc l of Trent aga nst heathen learn ng. Anacalyps s, .
565. The Chron cles of the K ngs of Israel (see Part I., 409), says
N mrod, are no longer extant, hav ng been for some reason or
other om tted from the Canon by the restorers of the Temple.
. 362. Josephus, n h s Ant qu t., l b. 8, wr tes, That Solomon
composed Books of Songs, 1005; of Parables and S m l tudes,
3000 books; and that he d sputed of every k nd of plant, as n
l ke manner of beasts, f shes, and all other l v ng creatures, &c.,
for he was not gnorant of, ne ther d d he leave unexam ned any
be ng or nature, but ph losoph zed of all th ngs, em nently ex-
pound ng the r nature and propert es, &c. And Euseb us wr tes,
that these Books of Solomon’s proverbs and songs where n he
d scoursed of the nature of plants and of all k nds of an mals, as
also of med c ne or the cur ng of d seases, were removed out of the
way by Hezek ah, because the people d d thence seek the cur ng
of the r d seases w thout recourse to God (that s, to the pr ests)
for the same:—so that t was a matter of almost equal nd fference
to a Hebrew whether he forged or destroyed one of the Books
called sacred. It s a matter of wonder, however, that they left
so much n the Old Testament as proves that t cannot be an
nsp red work, and that ts wr ters generally had only the lowest
not ons of the Supreme. Take, for nstance, that m serable account
of the enterta nment of the Tr n ty by Abraham g ven n Gen.
xv . 8, on wh ch the B shop of Ely, n the Speaker’s Commentary,
s obl ged thus to wr te: That sp r tual v s tants, though n human
form, should eat, has been a puzzle to many commentators.
Josephus and Ph lo say, t was n appearance only. If the Angels
had assumed human bod es though but for a t me, there would
Q2
Vers on 20180127
Page 374
have been noth ng strange n the r eat ng. In any case the food sent sta
may have been consumed m raculously or not: and the eat ng of g ve no
t was a proof that the v s t of the angels to Abraham was no some s
mere v s on, but a true man festat on of heavenly be ngs!! The of cont
reverend B shop does not tell us where the Angels, or the Tr n ty upon t
rather, found these bod es wh ch they assumed, or what they d d com ng
w th them when the r m ss on was completed; nor does he say most fu
why they assumed three hungry bod es at all. He does not seem by cul
to be n the least aware that to connect deas of eat ng and dr nk- more o
ng and d gest on w th the Celest al, s gnorance f not blasphemy; the rem
and he asks us to swallow down the whole fable of abom nat on to ts
as f t were really true. Part I., 103, 443. Let us now hear ne ther
what s sa d by the reverend Dr. Chalmers as to the majesty of hand t
the Un verse whereof th s m ghty Sp r t s Lord and Maker. Mr. D
After expat at ng on the he ghts and depths explored, and the Th rdly
wonders unfolded by the telescope and m croscope, he observes been le
that the splendour and var ety of the Un verse would suffer as ever ye
l ttle by the ann h lat on of a world l ke ours, and all that nher t s on s
t, as the verdure and subl me magn tude of the forest would been t
suffer by the destruct on of a s ngle leaf, and the myr ads wh ch argume
nhab t ts surface. And he cont nues: Now, on the grand scale ‘Preh st
of the Un verse, we the occup ers of th s ball, wh ch performs ts wholly
l ttle round among the suns and systems wh ch astronomy has more c
unfolded, may feel the same l ttleness and the same nsecur ty have d
as the meanest of those nsects. We d ffer from the leaf only n than th
th s c rcumstance, that we requ re the operat on of greater elements any pro
to destroy us—and these elements ex st. And yet t s for th s of the
contempt ble atom n Inf n te Space that the God who made th s type; y
almost boundless Un verse, w th ts m ll ons of spheres, f lled apart fr
w th countless myr ads of l v ng and glor ous Sp r ts, s supposed more o
to have assumed human shape, to have d gested veal w th Abra- to the
ham, and bro led f sh w th Peter, to have spent many years tual.
mend ng cha rs and tables for the Jew furn ture brokers of that un
Jerusalem, and f nally to have d ed a death of shame and agony comes
on the cross, between a couple of th eves! Those who bel eve an mal,
w th Darw n, that they are really but apes and monkeys, may fad ng
have th s degraded v ew of God—no others can. Upon th s man, l f c.
I nsert the follow ng observat ons, taken from the Commentary, natural
and wh ch are about the only valuable ones wh ch t conta ns: On thes s w
the quest on of man’s d rect creat on, t says, n d st nct on to there e
the hypothes s of development, and on h s or g nal pos t on as a Apes t
c v l zed be ng, not as a w ld barbar an, we may remark, f rstly, moral s
t s adm tted, even by the theor sts themselves, that n the pre- be bor
Vers on 20180127
Page 375
COMMENTARY ON THE APOCALYPSE. 341
sent state of the ev dence the records beneath the earth’s surface
g ve no support to the hypothes s, that every spec es grew out of
some spec es less perfect before t. There s not an unbroken cha n
of cont nu ty. At t mes, new and strange forms suddenly appear
upon the stage of l fe, w th no prev ous nt mat on of the r
com ng. Secondly; In those creatures, n wh ch nst nct seems
most fully developed, t s mposs ble that t should have grown
by cult vat on and success ve nher tance. In no an mal s t
more observable than n the bee; but the work ng bee only has
the remarkable nst nct of bu ld ng and honey-mak ng so pecul ar
to ts race; t does not nher t that nst nct from ts parents, for
ne ther the drone nor the queen-bee bu lds or works; t does not
hand t down to ts poster ty, for tself s ster le and ch ldless.
Mr. Darw n has not succeeded n reply ng to th s argument.
Th rdly. C v l zat on, as far as all exper ence goes, has always
been learned from w thout. No extremely barbarous nat on has
ever yet been found capable of n t at ng c v l zat on. Retrogres-
s on s rap d, but progress unknown, unt l the f rst steps have
been taught. (See Abp. Whately, ‘Or g n of C v l zat on,’ the
argument of wh ch has not been refuted by S r John Lubbock,
‘Preh stor c Man.’) Moreover, almost all barbarous races, f not
wholly w thout trad t on, bel eve themselves to have been once n a
more c v l zed state, to have come from a more favoured land, to
have descended from ancestors more enl ghtened and powerful
than themselves. Fourthly. Though t has been asserted w thout
any proof that man, when greatly degenerate, reverts to the type
of the monkey, just as domest cated an mals revert to the w ld
type; yet the analogy s mperfect and untrue. Man undoubtedly,
apart from ennobl ng nfluences, degenerates, and los ng more and
more of the mage of h s Maker, becomes more closely ass m lated
to the brute creat on, the earthly nature overpower ng the sp r -
tual. But that th s s not natural to h m s shewn by the fact,
that under such cond t ons of degeneracy, the race gradually be-
comes enfeebled, and at length d es out; whereas the domest cated
an mal, wh ch reverts to the type of the w ld an mal, nstead of
fad ng away, becomes only the more powerful and the more pro-
l f c. The w ld state s natural to the brutes, but the c v l zed s
natural to man. Even f the other parts of the Darw n an hypo-
thes s were demonstrable, there s not a vest ge of ev dence that
there ever ex sted any beast ntermed ate between apes and men.
Apes too are by no means the nearest to us n ntell gence or
moral sense, or n the r food or other hab ts. It also deserves to
be borne n m nd, that even f t could be made probable that
Vers on 20180127
Page 376
man s only an mproved ape, no phys olog cal reason can touch Reform
the quest on, whether God d d not, when the mprovement reached th s. “
ts r ght po nt, breathe nto h m “a l v ng soul,” a sp r t wh ch sp r t,
goeth upward, when bod ly l fe ceases. Th s at least would have out any
const tuted Adam a new creature, and the founta n-head of a new storm s
race. Vol. I., 43. “The Speaker's Commentary” has been rev ewed and tho
n a recent number of the Gott. Gel. Anze gen, by Professor Ewald. overwh
I subjo n some extracts from h s art cle:—“We have n these Note
volumes general ntroduct ons to the Pentateuch, and n part cular celest a
to Genes s, then to Exodus, and Lev t cus, and so on. But there of Eno
s no trace of any exact knowledge of the extent and value of the n- by the
vest gat ons and results of our modern sc ence on th s d ff cult ground. God, s
Nay, what s worse, the plan and character, as here exh b ted, benef t
of the nqu ry nto so compl cated a subject, are dest tute of all to Lord
sc ent f c mpulse and elevat on. Thus, the quest on whether would
Moses s the author of the Pentateuch or not plants tself before f ct t ou
the authors at the very threshold of the nvest gat on, l ke a and st
monster wh ch guards the door w th fur ous gestures, and be mad
threatens to swallow up any one who w ll move a foot over the expl ca
entrance w th the v ew of penetrat ng nto the house. Our fa r to
sc ence has long recogn zed that, n an h stor cal po nt of v ew, jumble
noth ng can be more groundless, and, at the same t me, noth ng form t
n the matter tself more prejud c al to our certa n knowledge of wh ch
th ngs, than to propound, n so coarse and rough a fash on, and the r tr
so st ffly to set up, th s quest on whether Moses composed the phet ca
Pentateuch as t stands dur ng h s l fet me, and then to make the cont nu
cred t of th s book, and, by consequence, of the B ble also, my rep
dependent on the answer to th s quest on. . . . It s also n vulgar
pursuance of such an unsc ent f c sc ence that the ent re d sserta- compar
t on on the Pentateuch s n th s work reduced to three heads— Note
(1) an attempt on the author’s part to shew that Moses could shews
have wr tten the Pentateuch (but what could not Moses have earl est
done, and what can not every one do even now, accord ng to the that of
unfounded presuppos t ons wh ch have been enterta ned of h m?); Some p
and then a collect on of (2) external and (3) nternal test mon es rats or
to prove that he actually composed t, wh ch s adduced w thout fam ly;
any ser ous reflect on that not one of these des derated test mo- Mentz;
n es actually establ shes what t s brought to prove.” After- jud c o
wards the cr t c proceeds:—“We can, n conclus on, only have n
s ncerely lament that the great major ty of the clergymen of the and d v
Engl sh Ep scopal Church n our day are so l ttle d sposed to demned
comprehend what s the r fa rest task and the r best duty”— .e., destruc
to understand the B ble more correctly, and apply t as the
Vers on 20180127
Page 377
NOTES TO BOOK III. 343
Reformers d d. Many excellent clergymen, he says, understood

th s. “But unt l the great major ty of the clergy r se to a better
sp r t, all must proceed n these dark and unfru tful paths, w th-
out any secur ty that sooner or later a sudden and all-destroy ng
storm shall not burst forth, and overtake both the sp r tual leaders
and those whom they gu de on these desolate paths, and hopelessly
overwhelm them.”
Note 2 (page 182).—The beauty and clearness w th wh ch the
celest al pol ty s la d open n both the A and the Book
of Enoch, are beyond all pra se; by these qual t es no less than
by the r espec al grandeur, the r d v ne or g n s establ shed. If
God, says Lardner, make a Revelat on, ntended for the general
benef t of mank nd, one would expect t should be clear. Letter
to Lord Barr ngton. Who can doubt that th s s true? Yet who
would venture to assert that the common Apocalypse or the
f ct t ous Book of Enoch, w th the r thr ce- nvolved perplex t es,
and st ll more w ld explanat ons of those perplex t es, could ever
be made clear to any? The f rst has rece ved at least a thousand
expl cat ons, each one d fferent from all the rest; the second b ds
fa r to have a hundred. Th s necessar ly followed from the
jumble nto wh ch they had got. But n the r true and perfect
form they are not suscept ble of any other expl cat on but that
wh ch I have g ven. Th s alone and of tself would demonstrate
the r truth. The A , says De Wette, s the only pro-
phet cal book wh ch s executed on the plan of a progress ve and
cont nually expand ng whole. How true th s s when appl ed to
my republ cat on of t; but how nappl cable f addressed to the
vulgar ed t on. How true also s t f th s Book of Enoch be
compared w th that of Dr. Laurence.
Note 3 (page 205).—There s a note n N mrod v. 458, wh ch
shews how we should nterpret these arcane allus ons. The
earl est mag c (says Iambl chus of Babylon) was ἡ των μυων,
that of the M ce, and so the Myster es are called from the M ce.
Some people are fabled to have been hunted down, or devoured by
rats or m ce; such as Popel II., K ng of Poland, w th h s whole
fam ly; Herburtus de Fulst n; Hatto, the second archb shop of
Mentz; W lderolf, B shop of Strasburg, arcano De cons l o ac
jud c o a mur bus devoratus; a certa n nobleman whose name I
have not met w th belong ng to the Court of Emperor Henry II.,
and d vers others. I understand these people to have been con-
demned to death n the assass n tr bunals, and pursued to
destruct on by the μυες or m ce of the Myster es. The same
Vers on 20180127
Page 378
system of d sgu se s sa d to be pursued by the Mormons of Note

Utah, who call the r assass ns Destroy ng Angels. that wh
Note 4 (page 216).—In the Ep stle of Sa nt Clement to the Om, an
Cor nth ans, he thus alludes to the Phœn x. Let us cons der, w ll th
beloved, how the Lord does cont nually shew us, that there shall how, w
be a future resurrect on, of wh ch he has made our Lord Jesus mag ca
Chr st the F rst-fru ts, ra s ng h m from the dead. Let us con- b t of
template, beloved, the resurrect on that s cont nually made whoeve
before our eyes. Day and n ght man fest a resurrect on to us. know y
The n ght l es down, and the day ar ses; aga n the day departs, deeply
and the n ght comes on. Let us behold the fru ts of the earth. wh ch
Everyone sees how the seed s sown. The sower goes forth and of con
casts t upon the earth; and the seed wh ch when t was sown were t
fell upon the earth dry and naked, n t me d ssolves; and from followe
the d ssolut on, the great power of the prov dence of the Lord secret d
ra ses t aga n, and of one seed many ar se, and br ng forth fru t. tural.
Let us cons der that wonderful type of the resurrect on wh ch s the loa
seen n the Eastern Countr es, that s to say, n Arab a. There s they be
a certa n b rd called a Phœn x; of th s there s never but one at account
a t me, and that l ves s x hundred years. And when the t me of pall um
ts d ssolut on draws near, that t must d e, t makes tself a nest Tartary
of Frank ncense and Myrrh, and other sp ces, and wh ch, when last alw
ts t me s fulf lled, t enters and d es. But ts flesh putr fy ng, Solur a
breeds a certa n worm, wh ch be ng nour shed w th the ju ce of of the
the dead b rd, br ngs forth feathers; and when t s grown to a the wo
perfect state, t takes up the nest n wh ch the bones of ts parent He afte
l e, and carr es t from Arab a nto Egypt, to a c ty called Hel o- nat ve
pol s, and fly ng n open day n the s ght of all men, lays t upon Br t sh
the altar of the sun, and so returns from whence t came. The dom n o
pr ests then search nto the records of the t me, and f nd that t Moham
returns prec sely at the end of s x hundred years. And shall we m ns.
then th nk t to be any very great and strange th ng for the Lord dant o
of all to ra se up those that rel g ously serve H m n the assurance V cram
of a good fa th, when even by a b rd he shews us the greatness of r ght to
h s power to fulf l h s prom se? For he says n a certa n place, descend
Thou shalt ra se me up, and I w ll confess unto thee. And aga n, by the
I la d me down and slept and awaked, because thou art w th me. the the
And aga n Job says, Thou shalt ra se up th s flesh of m ne, that them to
has suffered all these th ngs. See Part III., General Index, s. v. the Afg
Phœn x. Note that the Paul te nst tut on of the Feast of Palms of the
and Palm Sunday s founded on the Apocalypse and Enoch. r d culo
Numa nst tuted the fest val of the Inv nc ble Sun, Natal s Sol s Govern
Inv ct , wh ch was celebrated on the 25th of December, whence Z n.
our Chr stmas Day.
Vers on 20180127
Page 379
Note 5 (page 221).—Ogham, wh ch s a secret character, l ke

that wh ch Enoch learned, s pronounced Oum, and s the H ndu
Om, and Aum, or Ineffable Name. H gg ns says: If a person
w ll th nk deeply, he w ll have no d ff culty n form ng an dea
how, when the art of wr t ng was secret, a wr tten word would be
mag cal. A few l nes scrawled n the presence of a person on a
b t of leaf or bark, m ght be g ven to h m, and he m ght be told
whoever s a mag c an or n t ated, on see ng that scrawl, w ll
know your name or any other des red fact. A person must th nk
deeply on th s, or he w ll not see the force of the argument,
wh ch ar ses from the dupe hav ng no dea of the nature or power
of convey ng knowledge by symbols. As the Chaldæan pr ests
were the only people who understood the secret of wr t ng, t
followed that they were all mag or mag c ans; and, when the
secret d d beg n to creep out, all letters were mag cal or superna-
tural. Th s and some other secrets—the telescope, astronomy,
the loadstone, made the Chaldæans masters of the world, and
they became Moguls. Mogul s but Al Mog, The Mage. On th s
account all the pr nces of Ind a des re to be nvested w th the
pall um by the old Mogul of Delh , successor of Geng s Khan of
Tartary, the last Incarnat on of D v ne W sdom. The mythos at
last always reverts to ts b rth place, Ind an Tartary—the Mount
Solur a, the snow capped Meru, where the Gods s t on the s des
of the North. How the Mogul comes to be Lord paramount of
the world I shall expla n n a future book. Anacalyps s, . 175.
He afterwards adds: It s a fact not h therto expla ned that the
nat ve H ndoo pr nces formerly sol c ted (and even yet, f the
Br t sh d d not prevent t, would sol c t) nvest ture n the r
dom n ons by the hand of the Mogul at Delh , though he s a
Mohammedan and they are followers of Chr stna or of the Brah-
m ns. The reason s found n h s be ng supposed to be a descen-
dant of Geng s Khan, who was bel eved to be an Avatar a
V crama d tya; and, as such, ent tled to un versal dom n on—a
r ght to wh ch dom n on s bel eved st ll to ex st n h s l neal
descendant. The fact of the H ndoo pr nces sol c t ng nvest ture
by the hand of the Mahomedan Mogul may be accounted for by
the theory wh ch I advocate, that Mohamed also s cons dered by
them to have been an Avatar, as he was certa nly cons dered by
the Afghans. * * * On th s rests the r cla m or t tle of Son
of the Sun and Moon, wh ch at f rst appears to us so monstrously
r d culous. The Emp re of Geng s Khan was called the W se
Government, or The Government of W sdom, and h s name was
Z n. Respect ng th s pr nce see n the Ency. Br t. art. Mogul,
Q3
Vers on 20180127
Page 380
299, &c., the ped gree from Japhet, the romant c account of h s John s
ancestors for 400 years, h s naugurat on by a prophet, the change t make
of h s name from Temuj n, and the bel ef of h s subjects that he made
was ent tled to possess the whole world. Th s naugurat on of Hales a
Geng s took place n the 13th century, when n Europe the M l- (cap. x
len um was expected, when all men were look ng out for some one p ous g
to come. Geng s Khan marched nto Ch na n A.D. 1211, . phet c
352-3. these g
Note 6 (page 228).—The Hebrew year was shorter than the solar by them
year by eleven days—after three years they nsert a th rteenth Note
month, wh ch they call Ve-Adar, or a second Adar. How far the produce
Jew sh computat on by lunar years, the r gnorance of astronomy, d scove
and want of exact tables, may have ncreased the r d ff cult es we fested
need not say. But these, and many more reasons, wh ch we w ll ngly ph ny,
om t, have nduced a great number of learned chronologers, put nt
anc ent and modern, such as St. Jerom, Scal ger, Voss us, Gere- h s num
brand, and others, to th nk t next to mposs ble to adjust the ployed
Jew sh chronology by those few books of the rs that are extant. well-kn
Anc ent Un versal H story, . 226. We have seen that the year relat on
n Adam’s t me cons sted, or was thought to cons st, of 360 days h s not
only. The sudden alterat on n the Earth’s course around the Bleton
Sun, wh ch produced the Deluge of Atlant s, doubtless was the a secon
cause of ts be ng lengthened to ts present number of days. But among
th s change was known only to the most sc ent f c of the pont ffs aff dav
of the true Church, and many centur es passed before t was t cated,
known even to the learned. It s sa d by Syncellus that the year M. Tho
of 365 days was establ shed by As s, or Aseth, who began to as h s
re gn over Egypt about 1772 years before Chr st, and who sat analyse
about f fty years on the throne. From th s statement we m ght year 16
nfer that the year of 360 days had been n use before the t me of then t
As s; but from the accounts of Plutarch and D odorus S culus, t Vecan,
would appear that the f ve days had been ntercalated even pre- only d
v ously to the b rth of Os r s and Is s—that s, n ages wh ch we now and as
call preh stor c. I therefore conclude that As s had only reformed be foun
the calendar, or had changed the thoth, or commencement of the Grenob
year. As s, as we know, was a Mess an c name; t s Azez, and H story
Hesus, and Jesus. The As s here alluded to was probably Br goo, murder
or Zaratusht. When D odorus ment ons a th ng as done n the hours
days of Os r s and Ir s, he means n days of pr meval ant qu ty: the Co
unless, ndeed, the word “earthly” s pref xed to Os r s, t always held n
s gn f es e ther God or the Sun: when so pref xed t means one of d v n ng
the Heavenly Messengers. See Part III, v . The profoundly and d r
learned H gg ns says: That the work called the Apocalypse of St. from f
Vers on 20180127
Page 381

John s of very great ant qu ty s clearly proved by the fact that
t makes the year only 360 days long; the same length that t s
made n the th rd book of Genes s, as Ba ll has proved, and Dr.
Hales adm tted. It ass gns 1260 days to three years and a half
(cap. x. 2, 3; x . 6, 14; x . 5, and Calmet n voce, year). The
p ous get over these matters by say ng that th s was the pro-
phet c year. It s mposs ble to help sm l ng at the credul ty of
these good people. No reason can be too absurd to be rece ved
by them. Anacalyps s, . 577.
Note 7 (page 261).— About the year 1780 great exc tement was
produced n the south of France by the extraord nary power of
d scover ng, or d v n ng, subterranean spr ngs and waters, man -
fested by a poor herdsman of Bouvantes n the prov nce of Dau-
ph ny, named Anto ne Bleton. These marvellous talents were soon
put nto requ s t on, and Bleton speed ly acqu red great fame by
h s numerous d scover es of water, by wh ch the many who em-
ployed h m were enr ched. He shortly attracted the not ce of a
well-known savant, M. Thouvenel, who devoted a pamphlet to a
relat on and nvest gat on of the facts wh ch had come beneath
h s not ce. Three years later M. Thouvenel, whose adherence to
Bleton sme had drawn upon h m a host of antagon sts, publ shed
a second pamphlet replete w th nterest ng and mportant matter,
among wh ch w ll be found a summary of the d scuss on, the
aff dav ts by wh ch the alleged d scover es of Bleton were authen-
t cated, and a most cur ous narrat ve of the excurs ons made by
M. Thouvenel, w th Bleton and another person s m larly endowed,
as h s ass stants, n pursuance of a comm ss on from the k ng, to
analyse the m neral and med c nal waters of France. About the
year 1690, a power was attr buted to the d v n ng rod, wh ch t ll
then t had not been held to possess. A poor mason of Sa nt
Vecan, also n Dauph ny, asserted that w th a wand he could not
only d scover water and metals, but also the m sdeeds of robbers
and assass ns. The fullest narrat ve of h s proceed ngs w ll
be found n a pamphlet by a M. de Vagny, procureur du ro , at
Grenoble. Th s s ent tled (the t tle be ng translated) “Marvellous
H story of a Mason, who, gu ded by the d v n ng rod, followed a
murderer dur ng forty-f ve hours upon land, and more than th rty
hours upon water!” B ll ngsley, n h s “Agr cultural Survey of
the County of Somerset,” (Bath, 8vo, 1797), speaks of the fa th
held n that county by the Mend p m ners n the eff cacy of the
d v n ng rod:—“The general method of d scover ng the s tuat on
and d rect on of these seams of ore (wh ch l e at var ous depths,
from f ve to twenty fathoms, n a chasm between two benches of
Vers on 20180127
Page 382
sol d rock) s by the help of the d v n ng rod, vulgarly called Mother

jos ng; and a var ety of strong test mon es are adduced n sup- pervas
port ng th s doctr ne. Most rat onal people, however, g ve but elemen
l ttle cred t to t, and cons der the whole as a tr ck. Should flames
the fact be allowed, t s d ff cult to account for t; and the the cen
nfluence of the m nes on the hazel rod seems to partake so much of her
of the marvellous, as almost ent rely to exclude the operat on of by the
known and natural agents. So conf dent, however, are the com- each by
mon m ners of the eff cacy, that they scarcely ever s nk a shaft but cornuco
by ts d rect on; and those who are dexterous n the use of t s gn fy
w ll mark on the surface the course and breadth of the ve n; and see the
after that, w th the ass stance of the rod, w ll follow the same N nth
course twenty t mes follow ng, bl ndfolded.” M. Thouvenel Note t
arr ved at the conv ct on that the phenomena of the d v n ng rod con c f
were attr butable to magnet sm or electr c ty; a s m lar op n on Suev ,
s also formed by M. Formey, secretary of the Academy of Berl n, the f rs
n h s art cle on the subject n the D ct onna re Encycloped que. the Eg
It appears that Bleton became aware of the presence of water, Table,
&c., by an nternal “commot on,” as he termed t, and was n no exactly
way dependent for the d scovery upon the hazel rod, wh ch from s del n
the t me of Moses and the Chaldæan soothsayers, to that of by a C
S drophel, cuts so mportant a f gure n the operat on. So also Is s; an
the Zahor es of Spa n, to whom s ascr bed the same faculty of Note
d scover ng h dden water w thout the agency of the rod; together as one
w th a keenness of prec p ency not possessed by others. Upon wrote a
th s the Quarterly Rev ew remarks:—“Reject ng, however, the
supernatural powers of v s on wh ch have been ascr bed to them,
and n wh ch ch ldren born on Good Fr day are also bel eved to My or g
share, t s not unl kely that by long exper ence, and attend ng to w th th
nd cat ons wh ch escape the less exper enced eye, they may be n us, p
able to g ve a tolerable guess at the ex stence of subterranean El as.
waters. Someth ng s m lar s told of the Arabs of the Desert by for he
a modern traveller, who says that they have an uncommon fac l ty dead.
n d scover ng d fferent wells by atmospher cal or other s gns, was sen
wh ch do not affect the senses of an European.” It would seem, body, a
on the other hand, that the rod tself has been held to possess n- v ously
dependent powers, and to be able to make the d scovery w th- of El j
out the ntervent on of the human operator. h story
Note 8 (page 286).—A female Panthe c f gure n s lver, w th come d
the borders of the drapery plated w th gold, and the whole works
f n shed n a manner surpass ng almost anyth ng extant, was had the
among the th ngs found at Macon on Saone n 1764, and publ shed name
by Count Caylus. (Tom. v ., pl. lxx .) It represents the Un versal ma nta
Vers on 20180127
Page 383
Mother, w th the mural crown on her head, and the w ngs of

pervas on grow ng from her shoulders, m x ng the product ve
elements of heat and mo sture, by mak ng a l bat on upon the
flames of an altar from a golden patera, w th the usual knob n
the centre of t, represent ng probably the l ngam. On each s de
of her head s one of the D oscur , and upon a crescent, supported
by the t ps of her w ngs, are the f rst Seven Messengers, s gn f ed
each by a bust rest ng on a globe. In her left hand she holds two
cornucop as, w th busts of Apollo and D ana; the Sun and Moon,
s gn fy ng the conjunct on n the Naron c Cycle. The reader w ll
see the D oscur , or two L ons of J d, that s, the E ghth and
N nth Messengers, n one of the pr nts n the fold ng plate.
Note that the D sa or Isa of the North was represented by a
con c f gure n a net. Th s goddess s the Is s whom the anc ent
Suev , accord ng to Tac tus, worsh pped; for the n t al letter of
the f rst name appears to be an art cle or pref x jo ned to t; and
the Egypt an Is s was occas onally represented, as n the Is ac
Table, and n Olaus Rudbeck (Atl. . 209), enveloped n a net,
exactly as the Scand nav an goddess was at Upsal. Th s goddess
s del neated on the sacred drums of the Laplanders accompan ed
by a Ch ld, or a Mess ah, s m lar to Egypt an Orus n the lap of
Is s; ante 176.
Note 9 (page 296).—Hes od, says N mrod, . 529, was regarded
as one of the myst cally regenerated, or tw ce-born; and P ndar
wrote an nscr pt on for h m:
Farewell, thou w sest teacher of mank nd,
Hes od, tw ce born and tw ce to death cons gned.
My or g nal country, says Tal es n, a myst c name for the Messenger
w th the Cymr c Dru ds, s the reg on of Cherub m. Gunn’s Nen-
n us, p. 41. And he boasts of hav ng assoc ated w th Enoch and
El as. Even Herod the Tetrarch bel eved n th s metempsychos s,
for he sa d of Jesus, Th s s John the Bapt st, who s r sen from the
dead. Matt. xv . 14. Or gen aff rmed that the soul of Sa nt John
was sent from heaven, parad se, or some other place to assume the
body, and that h s soul was more anc ent than h s body, and pre-
v ously subs st ng, and he ns nuated that h s body conta ned the soul
of El jah. In Evang. Johan, ., p. 180. Hes od’s age and
h story are altogether myth cal, and h s obscure poem, wh ch has
come down to us w th several nterpolat ons, s one of the oldest
works n ex stence. I have shewn n Part II., 472, that Hes od
had the A . He was probably an Enoch an pr est. H s
name s an analogue, as N mrod says, of Hesus. The Talmud sts
ma nta n that the soul of Esau revolved nto Hesus or Jesus of
Vers on 20180127
Page 384
Nazareth. N mrod v. 596. So the soul of Ca n passed n three Ineffab

d v s ons nto three cotemporary men, Korah the Israel te, Jethro Suns a
the M d an te, and the Egypt an whom Moses slew; quæ omnes Space—
tres tamen sunt homo unus omn no, as Rabb J zschak wr tes. wood,
Note 10 (page 320).—The Mytholog sts gave out that Atlas De ty w
supported heaven: one reason for th s not on was that upon whole
Mount Atlas stood a Temple to Coëlus [Cal or Ko la, the Holy aston sh
Sp r t]. It s ment oned by Max mus Tyr us n one of h s d sser- mpl c t
tat ons, and s here, as n many other nstances, changed to κοιλος, enqu r n
hollow. The temple, says Bryant, was undoubtedly a cavern wr t ng
[l ke Elora or Elephanta]; but the name s to be understood n book o
ts or g nal acceptat on as Coël, the house of God, to wh ch the of thos
nat ves pa d the r adorat on. Th s mode of worsh p among the n the
Atlanteans betrays a great ant qu ty, as the temple seems to have the goo
been merely a vast hollow n the s de of the mounta n, and to not ons
have had n t ne ther mage, nor p llar, nor stone, nor any mate- fact e t
r al object of adorat on. Th s Atlas (of wh ch I have been speak- about p
ng) s a mounta n, and of a tolerable he ght, wh ch the nat ves bel eve
esteem both as a Temple and a De ty; and t s the great object one da
by wh ch they swear, and to wh ch they pay the r devot ons. taken l
The cave n the mounta n was certa nly named Coel, the house of theolog
God, equ valent to Coelus of the Romans. To th s the people Ind an
made the r offer ngs; and th s was the heaven wh ch Atlas was m nd.
supposed to support. It seems to have been no uncommon term plemen
among the Afr cans. There was a c ty n L bya named Coël, v z., the
wh ch the Romans rendered Coëlu. There are plenty of people I pro
who, tak ng t l terally, laugh at the not on of Atlas support ng ar sen
the heavens, and who p ty the Gent les for the r bel ef. But t s tory of
not more ncred ble than some of the th ngs wh ch we read n a Matthew
book c rculated by m ll ons, as f to d ffuse a knowledge of our whose
credul ty over all the earth. It would be d ff cult, says Drummond facts r
n h s Œd pus Juda cus, to mag ne a more s ngular h story than down t
that wh ch relates to the construct on of the Tabernacle and of w thout
the Temple, conta ned n the Old Testament. The De ty s repre- great d
sented as g v ng the pattern of both, as order ng the whole fur- wh ch
n ture, and as descend ng to the most m nute deta ls concern ng resurrec
the arrangement. Noth ng s left unnot ced by the D v ne Arch - I pro
tect, who condescends to speak w th amaz ng prec s on and rect on,
fam l ar ty, both of the ornaments and of the utens ls: of l ntels, t culars
curta ns, fr nges, r ngs, tongs, tables, d shes, bowls, spoons, and m nute:
candlest cks. Th s, however, s not all. The Tabernacle and 1st. W
the Temple were nhab ted by the De ty. The God of Nature Matt
and of the Un verse, the Creator and Preserver of all th ngs, the says, M
Vers on 20180127
Page 385
Ineffable and Pr mord al Be ng who called nto ex stence all those

Suns and Planets wh ch roll through the boundless reg ons of
Space—the sole God, f xed h s res dence n a box made of sh tt m
wood, and overla d and l ned w th gold. Upon th s box too the
De ty was carr ed about by a barbarous horde of robbers. The
whole of th s h story, f l terally taken, s surely very strange and
aston sh ng. There can be no doubt, however, that t obta ns
mpl c t cred t among the general ty of Chr st ans, who, w thout
enqu r ng nto the sp r t and character of the anc ent Or ental
wr t ngs, are f rmly persuaded that facts only are recorded n the
book of the Old Testament. . . . I confess myself to be one
of those who f nd t mposs ble to reconc le the h stor es related
n the Old Testament, f l terally taken, to my not ons e ther of
the goodness or greatness of God. Who ndeed that has any just
not ons of the Supreme Be ng can bel eve that the De ty d d n
fact e ther s t down to breakfast w th Abraham, or talk to Moses
about pans and shovels, and fleshhooks and f repans? Who can
bel eve that the Eternal and Unchangeable God d d that n anger
one day for wh ch He was sorry the next. If these th ngs be
taken l terally, there can be noth ng more ncons stent w th true
theology; and most surely we should be the f rst to laugh f an
Ind an were to tell us that h s God was so very apt to change h s
m nd. Th s extract from Drummond’s learned work may be sup-
plemented by a theses on a card nal po nt of petro-paul te bel ef,
v z., the Resurrect on of Jesus from the dead.
I propose to state, says my author, a few problems that have
ar sen n my m nd, n nvest gat ng for myself the B bl cal h s-
tory of the resurrect on of Chr st. I assume that the gospels of
Matthew, Mark, Luke, and John, were wr tten by known persons,
whose names they bear, and that they were all eye-w tnesses of
facts recorded by each; that the r wr tten test mony has come
down to us w th absolute certa nty of be ng n the r own words,
w thout nterpolat on, or alterat on, or suppress on. I assume a
great deal. It m ght be d ff cult to substant ate all these po nts,
wh ch yet are absolutely necessary to prove the fact of Chr st’s
resurrect on.
I propose to look at the recorded facts, so as to v ew the resur-
rect on, not as a s mple art cle of bel ef, but as a number of par-
t culars. I w sh to make my creed on th s subject more
m nute:—
1st. Who came f rst to the sepulchre?
Matthew says, Mary Magdalene and the other Mary. Mark
says, Mary Magdalene and Mary the mother of James (the other
Vers on 20180127
Page 386
Mary of Matthew), and Salome. Luke says, Mary Magdalene sepulch

and Mary the mother of James, and Joanna and other women. man, s
John says, Mary Magdalene. He me
Here I d scover that none but John wrote from personal know- found t
ledge. He, who personally nvest gated th s wonderful and central n, and
fact, says Mary Magdalene came, and told h m and Peter. pass, a
Well, who was f rst at the sepulchre? stood b
I can’t tell, I am sure. They all agree that Mary Magdalene John
was there, but d ffer as to the others. I do not th nk my f rst dark, u
quest on can be pos t vely answered. the sep
How would Mary Magdalene compare w th certa n persons who and to
test fy to modern m racles, as to moral character, san ty, general They h
cred b l ty? not wh
She had once seven dev ls cast out of her; so once she must that oth
have been a very poor w tness before a court of Jew sh sa nts, the togethe
Phar sees—or f the actual dev ls were den ed, she must have to the
been qu te deranged; n e ther case, she s a poor w tness n such the l ne
a momentous case, when compared w th the moral and mental Peter f
character of thousands who test fy to certa n strange facts they l nen c
declare they have w tnessed now-a-days, and who yet are utterly ly ng w
d sbel eved, and char tably pronounced nsane. tself.
2nd. At what prec se t me d d these women v s t the sepul- the sep
chre? not the
Matthew says, ‘As t began to dawn.’ Mark says, ‘Very early the d s
n the morn ng, at the r s ng of the sun n the Greek, Anate l stood w
antos tou hel ou;’ the sun hav ng ar sen. Luke says, ‘Very early stooped
n the morn ng.’ John says, ‘Early, when t was yet dark.’ n wh t
Well, at what prec se t me d d these women v s t the sepul- where t
chre? Here
Why, t was clearly very early n the morn ng, wh le t was yet mag ne
dark, after sunr se! the f rs
I am afra d these w tnesses, test fy ng to such a very wonderful try and
and strange th ng, f cross-quest oned by our modern scr bes and jected
lawyers n our Sanhedr m, would not prec sely agree here. I fear would
the creeds would not be un form. Sunr se and dark are not pre- scrut n
c sely the same to the eyes of scept cs of the n neteenth century, The
who are dec dedly of op n on that Swedenborg was a lunat c. modern
3rd. What d d these women, or th s woman see, when they sepulch
came so early to the sepulchre, wh le t was yet dark, the sun asserts
be ng up? sh n ng
Matthew says they saw an angel, whose ra ment was wh te as angels
snow, and whose countenance was l ke l ghtn ng, s tt ng upon the rocks t
stone wh ch he, the angel, had rolled away from the mouth of the dea of
Vers on 20180127
Page 387
sepulchre. Mark says, they saw, w th n the sepulchre, a ‘young

man, s tt ng on the r ght s de, clothed n a long wh te garment.’
He ment ons that the stone was ‘very great.’ Luke says, they
found the stone rolled away from the sepulchre, and they entered
n, and found not the body of the Lord Jesus. ‘And t came to
pass, as they were much perplexed thereabout, behold, two men
stood bes de them n sh n ng garments.’
John says:—‘Mary Magdalene came early, when t was yet
dark, unto the sepulchre, and seeth the stone taken away from
the sepulchre. Then she runneth and cometh to S mon Peter,
and to the other d sc ple whom Jesus loved, and sa th unto them,
They have taken away the Lord out of the sepulchre, and we know
not where they have la d h m. Peter therefore went forth, and
that other d sc ple, and came to the sepulchre. So they both ran
together; and the other d sc ple d d outrun Peter, and came f rst
to the sepulchre. And he, stoop ng down, and look ng n, saw
the l nen clothes ly ng; yet went he not n. Then cometh S mon
Peter follow ng h m, and went nto the sepulchre and seeth the
l nen clothes l e; and the napk n that was about h s head not
ly ng w th the l nen clothes, but wrapped together n a place by
tself. Then went n also that other d sc ple wh ch came f rst to
the sepulchre, and he saw and bel eved. For as yet they knew
not the Scr pture, that he must r se aga n from the dead. Then
the d sc ples went away aga n unto the r own home. But Mary
stood w thout at the sepulchre, weep ng; and, as she wept, she
stooped down and looked nto the sepulchre, and seeth two angels
n wh te, s tt ng, the one at the head, and the other at the feet,
where the body of Jesus had la n.’
Here we have the test mon es of the four w tnesses. Let us
mag ne t occurred last week n New York C ty, and now, for
the f rst t me, spread before the learned and p ous world. Let us
try and mag ne the r g d cross-exam nat on they would be sub-
jected to by the Church and Mechan c Inst tutes! What harmony
would they demand! How m croscop c the eyes wh ch would
scrut n se every tem of the story!
The stone was ‘very large.’ It s qu te probable, then, these
modern good men would argue, that t was not rolled nto the
sepulchre, but was qu te consp cuous outs de of t. Matthew
asserts that the woman saw an angel s tt ng on th s stone w th a
sh n ng face and garments. Here a modern savant would ask f
angels (ethereal, mental abstract ons and breaths) could roll heavy
rocks that were real and no shadows, when he would sneer at the
dea of angels hav ng a part of the body necessary for s tt ng
Vers on 20180127
Page 388
down: n a word, that they have no—bas s for the rest of the stand n
body, and mply ng so many other correspond ng human organs. home:
For a g ven bas s for a body and a face, you would not suppose t n, saw
was all sk n and surface, but would nclude lungs, and hearts, and at the fe
stomachs, and l vers, and bowels, and k dneys, and what not. A Not
pretty story th s of an angel s tt ng on a b g rock! I dare not ns de;
say how fool sh and nsane these poor women would be thought f rst; n
to-day by our Churches and Academ es of Sc ence! angels s
Matthew seems, then, to assert one angel s tt ng on th s very Our
large rock out of the tomb. w thout
Mark says, they saw a young man s tt ng n the tomb on the the phy
r ght s de, n a long wh te garment. th s, th
A young man s tt ng ns de! Not exactly the same as Matthew, t c nq
I fear our modern scept cs would dec dedly h nt. Who was th s Doctor
young man n such a pecul ar garment? Was t a man at all? 4th.
Do you suppose t was the same person Matthew called an angel? Matt
And are angels men? Men are human bod es, and angels are r sen a
sh n ng, empty abstract ons! Here s a pretty story for these unto h s
women to br ng us Rabb s of the people. Mark
Luke says, two men stood there, ns de, w th sh n ng gar- Luke
ments. had r s
Here our modern cr t cs would rem nd us of Falstaff’s ‘men n happen
buckram.’ F rst, an angel s tt ng outs de on the rock; next, a John
young man s tt ng ns de the tomb; now, two men, stand ng ns de, The
w th sh n ng garments! How would a p ous Matt son; learned aga n a
and yet unsoph st cated doctors of med c ne at Buffalo; h gh sh n ng
pr ests, too, and rulers n our synagogues; how would they curl h s wh
the r know ng l ps at these tr v al t es, upon wh ch was based the ‘How
most stupendous fact the earth has w tnessed! A modern cr t cal You do
savant even now wh spers n my ear, what k nd of stuff I sup- tongue,
pose the r garments were made of; and who cut and made them chorda
up? ‘Clothes don’t grow, you know, n any cl mes we know of. over h
Clothes mply matter, ta lors, washerwomen, and soap; clothes’- and tha
l nes, clothes’-presses, bureaus, and drawers, and needles, and regular,
other th ngs that our synagogue and our nst tute know noth ng occas o
about.’ t when
An angel s tt ng upon the rock. A young man s tt ng ns de, n are em
wh te clothes. Two men stand ng ns de, n wh te also. orthodo
John, who was an eye-w tness, says Mary saw nobody and no other f
body: that she ran and told Peter and John; that they ran; f rst tw
they saw the stone rolled away (d d not see the angel s tt ng on and tha
t w th h s l ghtn ng-l ke face); went nto the tomb one after the Luke s
other; d d not see the young man s tt ng there, nor the two men that th
Vers on 20180127
Page 389
stand ng there, both n consp cuous wh te dresses; they went

home: and after they were gone, Mary, stoop ng down, and look ng
n, saw two angels s tt ng ns de, one at the head, and the other
at the feet, where the body had la n, and clothed n wh te.
Not one angel s tt ng upon the rock; not one young man s tt ng
ns de; not two men stand ng ns de; but Mary saw nobody at
f rst; ne ther d d Peter nor John; but afterwards she saw two
angels s tt ng ns de.
Our learned cr t c says he s w ll ng to let th s go to a jury
w thout a word. He says, ‘If one out of the twelve can bel eve
the phys cal resurrect on of a dead man upon such test mony as
th s, the other eleven would pet t on the court for a wr t de luna-
t c nqu rendo, and they would take care of the poor fellow n
Doctor Bell’s Asylum.’
4th. What d d the men or angels say?
Matthew says, the angels told them not to fear, that Jesus was
r sen and not there; that he would go before, and show h mself
unto h s d sc ples n Gal lee.
Mark says the same th ng.
Luke says, the two men told them he was not there; that he
had r sen, as he had before told them, wh le n Gal lee, t would
happen to h m.
John says, that the two angels asked Mary why she wept?
The same ngen ous as well as ngenuous cr t c asks me here
aga n about th s angel; th s gl tter ng phantasm; th s ntang ble,
sh n ng abstract on, s tt ng on the rock, so large and so sol d, w th
h s wh te garments made nowhere, out of moonsh ne, by nobody:
‘How could he speak, and make these women hear the words?
You don’t suppose he has a real, substant al body, do you, w th
tongue, and teeth, and palate, and glott s, and ep glott s, and
chorda vocal s, and trachea, and lungs, and m dr ff, and muscles
over h s r bs? Do you suppose any of h s teeth were decayed,
and that sa d abstract on ever had the toothache? Was th s h s
regular, every-day body, or only h s Sunday one, assumed for the
occas on? And f so, where d d he drop t, and what became of
t when he d sappeared? D d anybody f nd one? Our museums
are empty of any such cur os t es, and I have never seen n any
orthodox anatomy the d ssect on of any such corpus d rel ct.’ An-
other fr end, a shrewd lawyer, po nts out that, accord ng to the
f rst two w tnesses, the d sc ples were commanded to go to Gal lee,
and that there Jesus prom sed to show h mself unto them; wh le
Luke says they were commanded to ‘tarry n Jerusalem,’ and
that there alone, and n ts close v c n ty, he appeared to them;
Vers on 20180127
Page 390
and that the fourth w tness says the angels sa d noth ng about furlong
th s; ‘I am afra d your four w tnesses w ll not command much events,
cred t w th our modern author t es, who do not l ke to g ve full near ev
credence to persons who d rectly contrad ct each other.’ ‘And
‘Go nto Gal lee: there shall ye see h m.’ bread,
‘Tarry at Jerusalem,’ there alone they saw h m.’ eyes w
5th. When, where, and by whom was Jesus seen? Matthew the r s
says, as the two Marys were go ng to tell the d sc ples what they Sunday
had seen and heard from the angel on the rock. ‘Behold, Jesus gathere
met them, say ng, All ha l! And they came and held h m by the Lord
feet, and worsh pped h m. Then sa d Jesus unto them, Be not told wh
afra d; go, tell my brethren that they go nto Gal lee, and there of them
they shall see me. Then the eleven d sc ples went away nto Jesus s
Gal lee, nto a mounta n where Jesus had appo nted them. And unto y
when they saw h m, they worsh pped h m; but some doubted.’ that the
Mark says, ‘Jesus f rst appeared to Mary Magdalene, out of troubled
whom he had cast seven dev ls. She went and told them that she hands a
had been w th h m, as they mourned and wept.’ But they d d sp r t h
not bel eve her. Afterwards, he appeared n another form unto had thu
two of them as they walked, and went nto the country. And wh le t
they went and told t unto the res due; ne ther bel eved they them, H
them. bro led
‘Afterward, he appeared unto the eleven, as they sat at meat, them.’
and upbra ded them w th the r unbel ef and hardness of heart, as to t
because they bel eved not them wh ch had seen h m after he was ye be e
r sen. And he sa d unto them, ‘Go ye nto all the world, and far as
preach the Gospel to every creature. He that bel eveth, and s And t
bapt sed, shall be saved; but he that bel eveth not shall be them,
damned. And these s gns shall follow them that bel eve: n Jerusale
my name they shall cast out dev ls; they shall speak w th new John
tongues; they shall take up serpents; and f they dr nk any tself; t
deadly th ng, t shall not hurt them; they shall lay the r hands when h
on the s ck, and they shall recover. So, then, after the Lord had and tel
spoken unto them, he was rece ved up nto heaven, and sat on the Father—
r ght hand of God.’ and tol
Luke has a d fferent account. He says, the women ‘returned bled th
from the sepulchre, and told all these th ngs unto the eleven, stood
and to all the rest.’ They had only seen and heard the two he sho
men, ‘and the r words seemed to them as dle tales, and they saw h
bel eved them not;’ that Peter then saw and looked nto the be ng
sepulchre, and saw nobody, and noth ng but the grave clothes; came a
that Jesus appeared and walked w th two of the d sc ples that h s rea
same day, on the road to a l ttle v llage about three score
Vers on 20180127
Page 391
furlongs from Jerusalem; that he talked w th them about these

events, that and they d d not recogn se h m: that— t be ng late, and
near even ng—they pressed h m to tarry w th them.
‘And t came to pass, as he sat at meat w th them, he took
bread, and blessed t, and brake, and gave to them. And the r
eyes were opened, and they knew h m; and he van shed out of
the r s ght.’ That these two rose up the same hour of that
Sunday, and ‘returned to Jerusalem, and found the eleven
gathered together, and them that were w th them, say ng, The
Lord s r sen ndeed, and hath appeared to S mon. And they
told what th ngs were done n the way, and how he was known
of them n the break ng of bread. And as they thus spake,
Jesus stood n the m dst of them, and sa th unto them, Peace be
unto you. But they were terr f ed and affr ghted, and supposed
that they had seen a sp r t. And he sa d unto them, Why are ye
troubled, and why do thoughts ar se n your hearts? Behold my
hands and my feet, that t s I myself; handle me, and see; for a
sp r t hath not flesh and bones, as ye see me have. And when he
had thus spoken, he showed them h s hands and h s feet. And
wh le they yet bel eved not for joy, and wondered, he sa d unto
them, Have ye here any meat? And they gave h m a p ece of
bro led f sh, and of a honeycomb. And he took t and d d eat before
them.’ That he then proceeded to expound the Scr ptures to them
as to the r m ss on. ‘But tarry ye n the c ty of Jerusalem, unt l
ye be endued w th power from on h gh. And he led them out as
far as Bethany; and he l fted up h s hands, and blessed them.
And t came to pass wh le he blessed them, he was parted from
them, and carr ed up to heaven.’ That they then returned to
Jerusalem.
John says, Jesus f rst appeared to Mary Magdalene at the tomb
tself; that she at f rst d d not recogn se h m; but afterwards d d,
when he addressed her, b dd ng her not to touch h m, but to go
and tell h s d sc ples that he would ascend to h s Father and the r
Father—to h s God and the r God: that Mary Magdalene came
and told h s d sc ples these th ngs: that when they were assem-
bled that same even ng, and the door was shut, ‘Jesus came and
stood n the r m dst, and sa d to them, Peace be unto you;’ that
he showed them h s wounds, and that they were glad when they
saw h m; that Thomas doubted all these th ngs; and that,
be ng aga n together w th closed doors, e ght days after, he
came aga n and stood n the r m dst, and conv nced Thomas of
h s real ex stence; that he aga n appeared to h s d sc ples at
Vers on 20180127
Page 392
the sea of T ber as, and conversed w th them, and gave them Mark
bread and f sh; and that th s was the th rd t me he appeared to eleven a
h s d sc ples after h s resurrect on from the dead. Luke
Luke, or the unknown author of the Acts, states that Jesus d d ascende
not ascend nto heaven t ll after forty days from h s resurrect on; cont nu
and that he commanded them not to depart from Jerusalem John
t ll they had rece ved the Holy Ghost. Accord ng to Mat- e ght d
thew, Jesus met the two Marys as they were go ng to tell h s f nally,
d sc ples. all, as
Mark says he appeared to Mary Magdalene f rst. Luke says he alone
f rst appeared to S mon and another d sc ple, as they were walk ng that t
to Emmaus. John says he f rst appeared to Mary Magdalene. that Jo
Matthew, Mark, and John, nearly agree. Luke d ffers from them was by
all. Aga
Now, as to t me, and the c rcumstances when he met those Acco
who f rst saw h m. comma
Matthew says t was when the two Marys were runn ng to tell them,
h s d sc ples. of augh
Mark says noth ng of the c rcumstances, but that he afterwards Here
appeared to two of h s d sc ples as they walked, and after that synagog
to the eleven, when he was rece ved up nto heaven. doubt,
Luke says the women came and told of see ng the tomb empty and cap
and the angels, but not that they saw Jesus: that he appeared and ho
that day f rst to the two d sc ples walk ng to Emmaus; next, that fr ends
even ng, to the eleven n Jerusalem, and that was all: for the not, aft
same n ght he was rece ved up nto heaven. (See chap. 24, v. 13, out clo
36—50.) he get
John says t was by the tomb n the garden; next, that even- of mat
ng, to the d sc ples n Jerusalem; next, about e ght days after, to my ma
the same w th Thomas; and fourthly, to them all by the sea of that sol
T ber as. Mark
Luke, or the author of the Acts, says he was seen of h s d sc - form to
ples for forty days before he was rece ved up nto heaven. they d
Paul, lastly, n 1st Cor. 15; 5, 6, 7, 8, says he was f rst seen of seven d
Peter or Cephas; next of the twelve (as Judas was gone, there were My
only the eleven): next of f ve hundred at once (of wh ch won- compre
derful th ng there s noth ng sa d by any one else); next of James Bel eve
(ment oned n the last ‘Gospel of the Hebrews’); and f nally of talk ng,
all the apostles; n all f ve t mes; and not hav ng sa d of the exper e
appearance to the woman or Mary, wh ch, added, makes s x test mo
n all. woman
Matthew says, to the women as they were go ng to tell the d s- w tness
c ples, and aga n to the eleven n Gal lee.
Vers on 20180127
Page 393
Mark says, to Mary Magdalene, to the two, and f nally to the

eleven at meat.
Luke says, to the two, then to the eleven; and that, f nally, he
ascended to heaven the same n ght; wh le he says n Acts he
cont nued to be seen for forty days.
John says, to Mary Magdalene; then, to the eleven n the c ty;
e ght days after, to the same w th Thomas; and fourthly and
f nally, to them all by the sea of T ber as. Paul d ffers from them
all, as to where he was seen by the d sc ples. Matthew makes t
alone n the mounta n n Gal lee. Mark and Luke and John say
that t was alone n Jerusalem and ts mmed ate v c n ty; except
that John says that the th rd t me he was seen by h s d sc ples,
was by the sea of T ber as.
Aga n as to what he d d:
Accord ng to Matthew, he went at once to Gal lee, where he
commanded h s d sc ples to follow h m. There he was seen by
them, ‘though some’ even of them ‘doubted.’ Noth ng s sa d
of aught else, or of h s ascens on.
Here my sc ent f c scr be, a worthy person n h gh repute n h s
synagogue, asks, ‘Why or how any that knew h m should or could
doubt, f t was s mply h s nan mate body ra sed to l fe aga n,
and capable of eat ng and d gest ng real, mater al, and bro led f sh
and honey-comb? Had he changed so much that h s nt mate
fr ends d d not know h m? If so, how do we know they were
not, after all, m staken? D d he travel there from the c ty w th-
out clothes, as he had left them n the tomb? If not, where d d
he get them? I shall refer the excellent scr be to our professors
of matter-of-fact sc ence, to sat sfy the reasonable quest ons of
my mater al fr end. I am not aware of any mater al ph losophy
that solves the pecul ar d ff culty.
Mark says, read what he says, about h s appear ng n another
form to the two; and then how he upbra ded the eleven, because
they d d not bel eve Mary Magdalene, ‘out of whom he had cast
seven dev ls,’ nor the two who had seen h m n another form.
My learned and truly respectable fr end, the scr be, cannot
comprehend why they deserved th s severe rebuke. What!
Bel eve that a dead man was al ve, and walk ng about, and even
talk ng, n the face of all our sc ence, founded on the un versal
exper ence of all sens ble men for ages! And on what sc ent f c
test mony and proof? Why, merely on the report of th s poor
woman, who was notor ously mad, or much worse; or on the
w tness, bes de, of two men, one of whom was Peter, whose cha-
Vers on 20180127
Page 394
racter for truth was not, at that part cular t me, the most can acc
des rable for sc ent f c accuracy w th those who w shed good the ho
test mony to the facts they were called upon to bel eve! I tell for the
you t s mbec le to bel eve on the test mony of ten thousand well-kn
men, no matter what the r character for ntell gence, v rtue, and and co
san ty, facts that contrad ct all our sol d sc ence. I tell you all d sorde
th ngs are sheer humbugs or s lly craz ngs, that our mater al 6th.
ph losophy does not expla n and make pla n as the ‘mult pl cat on Matt
table.’ I have not a word n just f cat on of the ‘upbra d ng’ ascende
bestowed by Jesus upon h s unbel ev ng d sc ples. 36, 49,
Luke ment ons h s walk ng some d stance, and convers ng w th days h
h s two d sc ples, though they d d not know h m; that he fr end
van shed out of the r s ght just as the r eyes were opened; that cannot
he suddenly came nto the r m dst, and fr ghtened them, as they 7th.
supposed they saw a sp r t or ghost; that he corrected the r m s- Matt
take by mak ng them feel h s flesh and bones; and by eat ng lem. L
real, substant al, not sp r tual, bro led f sh and honey-comb, and t. The
that the same n ght he ascended nto heaven. 4, 9, an
I cannot venture to dep ct the w ther ng contempt w th wh ch In m
my learned and worthy fr end asked f I ‘had no more proper resurrec
and ph losoph cal concept on of heaven, than a bel ef of th s story the gr
would nd cate? Heaven, wh ch has no relat on to space or the ascende
pred cates of gross matter, wh ch s nowhere n space.’ That Bethany
‘flesh and bones’ should ascend there, by r s ng up through the well est
atmosphere, carry ng w th n t that bro led f sh and honey-comb! Ther
‘My dear s r, the test mony of the world could not conv nce me and see
of such an absurd ty. These w tnesses ought to be char tably put after th
under my fr end Dr. Bell’s care. the sud
I really do not see what the current ph losophy can do w th by Pau
these facts. I, too, respectfully refer them to the Doctor’s con- careful
s derat on. chap. 2
John says, he came nto the m dst of h s d sc ples when the able co
door were shut; spoke to them aud bly; showed them h s 7: ‘An
wounds; appeared aga n, e ght days after, to them, w th Thomas, hear ng
through the closed doors, and conv nced them of h s personal that w
dent ty by the most tang ble and sensuous proof; that he after- they he
wards, at the sea of T ber as, was seen on the shore by h s d s- That
c ples; spoke to them; gave them f sh and bread; and f nally, call a
conversed for some t me w th Peter. stateme
I commend these statements, w th those made by Luke of a such co
st ll more nexpl cable character, to our sc ent f c assoc at ons and e ghtee
the learned, scrut n s ng, and scept cal Professors there n. They authent
Thus
val d ty
Vers on 20180127
Page 395
can accept th s on the s ngle author ty of John, and base thereon

the hope of mmortal ty; and yet deny, and refuse to w tness
for themselves, s m lar phenomena, test f ed to by thousands of
well-known, sane, v rtuous, and ntell gent men, the r ne ghbours,
and complacently p ty the r s lly nonsense and the r ev dently
d sordered bra ns. Proh Pudor! What a jewel s cons stency!
6th. How long was he seen after h s resurrect on?
Matthew does not say; ne ther does Mark. Luke says he
ascended to heaven on Sunday n ght. (See chap. 14, verses 13,
36, 49, 50, and 51.) John does not say, but t was after e ght
days had passed. The author of Acts says, for forty days. My
fr end does not th nk they ent rely agree. I am sorry, for I really
cannot reconc le these facts, wh ch yet must be all true.
7th. Where d d the ascens on nto heaven f nally take place?
Matthew declares, n Gal lee. Mark seems to po nt out Jerusa-
lem. Luke declares t was at Bethany. John says noth ng about
t. The author of Acts says, from Mount Ol vet. (Chap. 1, verses
4, 9, and 12.)
In my attempt thus to be more prec se n my creed as to the
resurrect on of Jesus, I cannot say that these parts that make up
the great whole are very harmon ous and sat sfactory. He
ascended n Gal lee; he ascended at Jerusalem; he ascended at
Bethany; he ascended at Mount Ol vet. All these po nts are
well establ shed, and equally to be accommodated n the Credo.
There s yet another w tness to the fact that Jesus was al ve
and seen upon earth, and that h s vo ce was heard for some years
after th s. In Acts 9, 13—16, s a very remarkable account of
the sudden convers on of Paul. The same strong facts are related
by Paul h mself n chapters 22 and 26. I commend them to the
careful cons derat on of our modern learned, p ous scept cs; also
chap. 23, ver. 11. I call the r part cular attent on to the remark-
able co nc dence of test mony n two of these chapters, chap. 9, v.
7: ‘And the men wh ch journeyed w th h m stood speechless,
hear ng the vo ce but see ng no one.’ Chap. 22, v. 9, ‘And they
that were w th me saw ndeed the l ght, and were afra d; but
they heard not the vo ce of h m that spoke unto me.’
That, my learned and cand d fr end, the professor, s pleased to
call a remarkably happy co nc dence of test mony. Both of those
statements are nfall bly true, and to be cord ally bel eved; but
such co nc dence n test mony as to any fact that d d not happen
e ghteen centur es ago, but last week, would d ssolve the facts so
authent cated nto the most ncred ble folly. Let us be cons stent.
Thus have I cr t cally gone over the test mony, upon the
val d ty of wh ch are based all the hopes of a l fe after death to
Vers on 20180127
Page 396
so large a port on of the c v l sed world. I have compared Mat- already

thew w th Luke, and Mark w th John. I have not d storted or larly.
m srepresented; but, w sh ng n truth to bel eve someth ng more If t
part cular as to the fact of Chr st’s resurrect on, behold the result! m nutel
Grant ng that every word n our common B bles s to be rece ved th s trut
as the eternal truth of God, as t appears n the natural sense of the Wha
letter, I have, I th nk, f rmly establ shed the follow ng add t onal h stor e
art cles, to be rece ved nto the church creed w th mpl c t fa th: For
I bel eve that the two Marys came f rst to the tomb. I bel eve my rea
that the two Marys, Joanna and other women were the f rst. I a work
bel eve that the two Marys and Salome were the f rst. I bel eve cares t
that Mary Magdalene came there f rst and alone. I bel eve t was exam n
early n the morn ng. I bel eve t was yet dark. I bel eve that creed.
the sun had r sen. I bel eve there was one angel s tt ng upon the perusal
rock outs de of the tomb. I bel eve there was a young man s t- mmens
t ng ns de. I bel eve there were two young men stand ng ns de. Mered
I bel eve there were two angels s tt ng ns de. I bel eve the t may
angel told the d sc ples to go nto Gal lee to meet the r sen Jesus. 31, 187
I bel eve the angels commanded them to tarry n Jerusalem to of t:—
meet h m. I bel eve he ascended nto heaven from Gal lee. I Renan,
bel eve he ascended from Jerusalem. I bel eve he ascended from popular
Bethany. I bel eve he ascended from Mount Ol vet. I bel eve L fe of
he ascended w th n twenty-four hours after h s resurrect on. I the En
bel eve he d d not ascend t ll forty days after h s resurrect on. I than E
bel eve he ascended w th the same phys cal body he had on earth, m nd.
and he took up w th h m nto heaven h s flesh and bones, as well the rea
as the bro led f sh and honey-comb he had just eaten. I bel eve bel ef,
he had a body that could pass w thout obstruct on through closed h story,
doors, and nstantly van sh. I bel eve he was seen once only by exam n
h s d sc ples, and once by the women. I bel eve he was seen once grows
by Mary Magdalene, and tw ce afterwards by h s d sc ples. I a qu ck
bel eve he was seen by h s d sc ples, and by no one else. I bel eve reason
he was seen once by Mary Magdalene, and three t mes afterwards op n on
by h s d sc ples. I bel eve he was seen f ve t mes by h s d sc ples, to end,
and several t mes by Paul, several years afterwards. I bel eve have e
that, when he f rst appeared to Paul, the men who were travell ng d rect a
w th h m heard h s vo ce, but d d not see h m. I bel eve that these the pra
men d d not hear h s vo ce, but that they saw h m. borate
Th s s the rev sed creed as to the m nut æ of that central Alford
event n the world’s h story, wh ch I earnestly commend to those and un
who are d ssat sf ed w th the loose and vague general t es of the that M
common art cles of bel ef. ment s
I have om tted many th ngs equally true. Space, wh ch I have “fabr ca
Vers on 20180127
Page 397
already so trespassed upon, s want ng to po nt them out part cu-

larly.
If t s good to read the B ble, then the more carefully and
m nutely t s read and stud ed, the better. Protestants know all
th s truth.
What s proved, then, to the cand d m nd by the four Gospel
h stor es as to the resurrect on of Chr st?
For a further eluc dat on of these and s m lar d ff cult es, I refer
my reader to the L fe of Jesus, wr tten by Dr. Scott of Ramsgate,
a work wh ch ought to be n the hand of every person who really
cares to nvest gate the career of the N nth Messenger, and to
exam ne also nto the reasons for the prevalent petro-paul te
creed. And I adv se h m to supplement h s stud es by a careful
perusal of The Prophet of Nazareth, an enqu r ng Volume of
mmense power, reason ng, and research, the work of Mr.
Mered th, than whom Wales has never produced a man of whom
t may be more truly proud. The Border Advert ser, of May
31, 1872, n an able rev ew of Mr. Scott’s volume, thus speaks
of t:—We have Strauss engag ng the h ghest rank of scholars;
Renan, n less robust but more popular stra n, s ng ng to the
popular ear; and we have th s book before us wh ch d scusses the
L fe of Jesus n a s mpler form st ll—as t s presented to us n
the Engl sh Testament, and as t may be stud ed w thout more
than Engl sh scholarsh p and a clear, f rm, log cal, and cand d
m nd. The book does not quest on the truth of Chr st an ty nor
the reasonableness or unreasonableness of any form of rel g ous
bel ef, but t nqu res whether the New Testament be a genu ne
h story, and to what extent t s m xed w th the f ct t ous. The
exam nat on s very free, and n follow ng the wr ter the dea
grows on the reader that Mr. Scott has a good deal of candour and
a qu ck eye for contrad ct ons and d screpanc es. Whether h s
reason ng and argument be always sound w ll be a matter of
op n on, but the book s crammed w th argument from beg nn ng
to end, and goes nto greater deta l than any work of the k nd we
have ever seen. Its style s hard and conc se, and ts sp r t s
d rect and outspoken—just such a style as best f ts cr t c sm and
the pract cal gen us of h s countrymen. Though there s no ela-
borate learn ng paraded on the pages the conclus on of scholars—
Alford and others—are as narrowly exam ned as the text tself,
and undoubtedly shown to be untenable. It s ev dent enough
that Mr. Scott has no doubt whatever that much of the Testa-
ment s the very oppos te of h stor cal—nay, purely f ct t ous and
“fabr cated,” and the effect of h s argument, f left unanswered,
R2
Vers on 20180127
Page 398
w ll be to conf rm thousands n such v ews. The method ma nly quarter

followed s to br ng together all that s sa d n the Testament on the cha
one part cular subject, and s nce, accord ng to h s f nd ng, one veyed,
sacred wr ter contrad cts another he concludes one or other of the east of
statements are untrue, and therefore that the book s not a h story. they he
The labor ous pat ence shown n mak ng those collat ons s some- morn n
th ng wonderful, and the ngenu ty d splayed n sett ng one wr ter when th
aga nst another, and n extract ng the nference, w ll no doubt by own an
some readers be at once ascr bed to d abol c nfluence—for even heaven
n many of our pulp ts t s st ll bel eved that Satan helps such south o
wr ters. There s a strong a r of honesty on the pages, and they were b
state much more than enough to prove that many of our trad - each o
t onal bel efs and doctr nal nferences deduced from them rest upon mutuall
very fra l foundat ons. Perhaps we should state what part cular these t
top cs the book deals w th, but that would requ re much space, n an
and t would be eas er to name what port ons of the New Testa- heaven,
ment are left out. But we may say that t beg ns w th the b rth heaven
and early years of Jesus, the genealog es, the narrat ves of concept- they ar
t on, b rth, nfancy. From these t passes to the m ss ons of w sdom
Jesus and John the Bapt st, and d scusses pretty fully all that s the ma
wr tten on the relat ons of the two m ss ons and on the commu- a turn
n cat ons between John and Jesus. The temptat on n the w l- whethe
derness, durat on of Chr st’s m n stry, the call ng of the D sc ples, were m
the d scourses of Jesus as referred to n the four respect ve gos- the oth
pels, the m racles, transf gurat on, death, resurrect on, appearances the hea
after the resurrect on, and hundreds of other top cs are brought for- repl ed,
ward and treated as we have sa d above. It s a book that s certa n l fe (or
to be w dely read by persons and classes not fam l ar w th Strauss l fe. *
and Renan, and read ng t w ll l kely d ss pate a great many and sp
not ons held upon many of the subjects t handles. speech
Note 11 (page 321).—To do good on the earth, as contrad st n- formed
gu shed from talk ng about t, s the sum and substance of all you, an
true fa th n God. Th s s adm rably shewn n one of Sweden- as s t
borg’s marvellous V s ons. I hope I shall not be set down as a char ty
Dreamer for c t ng the Somn a of th s Enl ghtened Sage; but I and the
am qu te sat sf ed that n many cases Swedenborg saw V s ons the sou
from Heaven, through the med um of Angel c Powers, or of a and as
rapt and elevated soul; and that n many others he saw only the format
spectacles of h s own mag nat on wh ch pa nted foll es and falla- sound,
c es n the colours of truth. The follow ng s found n the convers
Apocalypse Revealed, vol. . 485. Wak ng, he says, one morn ng there a
from sleep, I saw two Angels descend ng out of heaven, one of them some d
from the southern quarter of heaven, and the other from the eastern When t
r ght s
Vers on 20180127
Page 399
quarter of heaven, both of them n char ots drawn by wh te horses;

the char ot n wh ch the Angel from the south of heaven was con-
veyed, shone l ke s lver, and the char ot n wh ch the Angel from the
east of heaven was conveyed, shone l ke gold; and the re ns wh ch
they held n the r hands, were refulgent as the flam ng l ght of the
morn ng; thus d d these two Angels appear to me at a d stance, but
when they came nearer they d d not appear n char ots but n the r
own angel c form, wh ch s human; he who came from the east of
heaven n a sh n ng purple garment, and he who came from the
south of heaven n a sh n ng garment of hyac nth; as soon as they
were below the heavens n the nfer or reg ons, they ran to meet
each other, as though they strove wh ch should be f rst, and
mutually embraced and k ssed each other. I was nformed that
these two Angels, dur ng the r l fe n the world, had been un ted
n an nter or fr endsh p, but that now one was n the eastern
heaven, and the other n the southern; they are n the eastern
heaven who are under the nfluence of love from the Lord, but
they are n the southern heaven who are under the nfluence of
w sdom from the Lord. When they had conversed awh le about
the magn f cence of the r respect ve heavens, the r d scourse took
a turn upon th s po nt, whether heaven n ts essence s love, or
whether t s w sdom; they mmed ately agreed that these two
were mutually each other’s, but wh ch of them was the or g n of
the other, was the subject of debate. The Angel who came from
the heaven of w sdom, asked the other what s love? to wh ch he
repl ed, that love or g nat ng n the Lord as a sun, s the heat of
l fe (or v tal heat) n angels and men; consequently t s the r
l fe. * * * The angels d scoursed on these th ngs sp r tually,
and sp r tual speech comprehends thousands of th ngs wh ch natural
speech cannot express, and what s wonderful, wh ch cannot be
formed nto deas of natural thought. Remember th s, I beseech
you, and when you come out of natural l ght nto sp r tual l ght
as s the case after death, enqu re then what fa th s and what
char ty s, and you w ll see clearly that fa th s char ty n form,
and therefore that char ty s the all of fa th, consequently that t s
the soul, l fe, and essence of fa th, just as affect on s of thought,
and as sound s of speech; and f you des re t, you w ll see the
format on of fa th from char ty, l ke the format on of speech from
sound, because they correspond. After the Angels had had th s
conversat on they departed, and as they returned each to h s heaven,
there appeared stars about the r heads; and when they were at
some d stance from me, they seemed aga n to be n char ots, as before.
When these two Angels were out of s ght, I saw a Garden on the
r ght s de, where there were ol ve trees, v nes, f g-trees, laurels,
Vers on 20180127
Page 400
and palm-trees, placed n order accord ng to correspondence; I w thout

looked nto t, and saw among the trees Angels and Sp r ts walk- they be
ng and d scours ng; and then a certa n Angel c Sp r t looked at are thr
me (they are called Angel c Sp r ts who n the World of Sp r ts ne ther
are prepared for heaven, and afterwards become Angels); that but n
Sp r t came out of the Garden to me, and sa d, W lt thou go wh ch
w th me nto our Parad se, and thou w lt hear and see wonderful s nu
th ngs; and I went w th h m, and then he sa d to me. These are exa
whom you see, for there are many, are n the affect on of truth, but thr
and thence n the l ght of w sdom; moreover, there s here a these t
bu ld ng, wh ch we call the Temple of W sdom; but no one seeth same w
t who th nks he s very w se, much less does any one see t who anyth n
th nks he s w se enough, and st ll less he who th nks he s w se works,
from h mself; the reason s, because such are not n the recept on such a
of the l ght of heaven from the affect on of genu ne w sdom; same
genu ne w sdom cons sts n a man see ng from the l ght of heaven w th w
that the th ngs wh ch he knows, understands, and s w se n, are may be
as l ttle n compar son w th that wh ch he does not know, nor we are
understand, and wh ch he s not w se n, as a drop s when com- Moreov
pared to the ocean; consequently, that what he knows s scarce be com
anyth ng; every one who s n th s Parad s acal Garden, and per- of thre
ce ves and acknowledges n h mself that h s own w sdom s so noth ng
small comparat vely, sees that Temple of W sdom, for nter or one mu
l ght causeth t to be seen, but not exter or l ght w thout t; and n the
nasmuch as I had often thought th s myself, and had from the th
sc ence, and then from percept on, and lastly n consequence of three
see ng t from nter or l ght, acknowledged that man has so l ttle plete a
w sdom, lo, t was g ven men to see that Temple; the form of t that so
was wonderful, t was elevated above the ground, of a quadran- only, w
gular shape, the walls were of crystal, the roof of transparent and th
jaspers elegantly arched, and the foundat on cons sted of prec ous, asked,
stones of var ous k nds; there were steps to go up to t of works?
pol shed alabaster; at the s des of the steps there was the appear- th ng,
ance of l ons w th the r whelps, and then I nqu red whether I answere
m ght go n, and I was told that I m ght; wherefore I ascended must n
the steps, and when I went n, I saw, as t were, Cherubs fly ng endeavo
under the roof but presently van sh ng; the floor under our feet act, wh
was of cedar, and the whole Temple, from the transparency of ts determ
roof and walls, seemed to be the form of l ght. The Angel c Sp r t act on,
went n w th me, to whom I related what I had heard from the God, a
two Angels concern ng love and w sdom, as also concern ng cha- not to o
r ty and fa th, and he sa d, d d they not also ment on a th rd? Note
and I sa d what th rd? He repl ed, Use. Love and w sdom, Worsh
Vers on 20180127
Page 401
w thout use, are not anyth ng, they are only deal ent t es, nor do
they become real unt l they are n use; for love, w sdom, and use,
are three th ngs wh ch cannot be separated; f they are separated
ne ther of them s anyth ng; love s not anyth ng w thout w sdom,
but n w sdom t s formed nto someth ng, th s someth ng nto
wh ch t s formed s use, wherefore when love through w sdom
s n use, then t s someth ng; yea, then, f rst doth t ex st; they
are exactly l ke end, cause, and effect; the end s not anyth ng
but through ts cause, n ts effect; f you destroy any one of
these three, you destroy all and t comes to noth ng. It s the
same w th char ty, fa th, and works; char ty w thout fa th s not
anyth ng, nor fa th w thout char ty, nor char ty and fa th w thout
works, but n works they become someth ng, and a someth ng of
such a nature and qual ty, as s the use of the works. It s the
same w th affect on, thought, and operat on; and the same
w th w ll, understand ng, and act on. That th s s the case
may be seen clearly n th s Temple, because the l ght n wh ch
we are here, s a l ght llustrat ng the nter ors of the m nd.
Moreover, the sc ence of geometry teaches that noth ng can
be complete and perfect except t be for a tr ne, or a compound
of three, for a l ne s noth ng w thout an area, and an area s
noth ng w thout be ng formed nto a sol d, for wh ch reason
one must be drawn nto the other, that they may ex st and co-ex st
n the th rd. As t s n th s, so s t l kew se n all and s ngular
the th ngs created, wh ch end n the r th rd. Hence t s, that
three n the Word, understood sp r tually, s gn f es what s com-
plete and ent re. Th s be ng the case, I could not help wonder ng
that some profess fa th only, some char ty only, and some works
only, when, nevertheless, one of them w thout the others, and one
and the other w thout the th rd s not anyth ng. But then I
asked, may not a man have char ty and fa th, and yet not have
works? May not a man be n the affect on and thought of a
th ng, and yet not n the operat on of t? The Angel c Sp r t
answered no; he can be only so deally, but not n real ty, for he
must needs be n the endeavour and w ll to operate, and w ll or
endeavour n tself s act on, because t s a cont nued str v ng to
act, wh ch becometh exter or act on when opportun ty occurs to
determ ne t; wherefore endeavour and w ll, as be ng nter or
act on, s accepted by every w se man, because t s accepted by
God, altogether as though t were exter or act on, prov ded t fa l
not to operate when opportun ty offers.
Note 12 (page 335).—Everyth ng n those days was symbol c.
Worsh p of the Goat, or the common Jew sh rel g on, was or g -
Vers on 20180127
Page 402
nally worsh p of God, under the Pan (or All) symbol: the mages
were made w th long beards: men bowed before and touched them:
hence they d d the same to Sages and K ngs. Note, that Cup d
on anc ent medals wear ng the mask of Pan, s gn f es the Mess ah
of Love, represent ng the features of H m who s All. Pan
hold ng a beaut ful Vase, from wh ch a blaz ng l ght was em tted,
was one of the forms of lamp used n the Myster es. So a human
head (the Messenger) em tt ng flame from the mouth, symbol zed
the Tongue of F re, or the Mouth of God, ment oned ante, sect on
59. Note that the P sc s Austral s, wh ch was an astral allus on
to the Messenger Oannes, has a br ll ant star n ts mouth, that s,
a Tongue of L ght or F re. Th s shows how beaut ful are all the
allus ons wh ch the Anc ents made to the occult secrets of theo-
logy. I should add here an express on of my acknowledgments
to Dr. Inman, who has k ndly favoured me w th the loan of some
of the most nterest ng plates n h s great work, Anc ent Fa ths, and
has perm tted me to have stereotypes of others wh ch were n
hand for h s new ed t on. I am glad to hear that a large demand
for t has sprung up among our cous ns at the other s de of the
Atlant c.
Note 13 (page 338).—Accord ng to H ppolytus (Hæres. v. 7
97), says Bunsen, the Chaldæans called the man who was born of
the earth, but who afterwards became a l v ng soul, Adam. But
f t be asked whether th s was the name of the f rst man n the r
trad t ons, we must venture to doubt t. Would Berosus not have
stated so? Euseb us undoubtedly would not have passed over
w thout not ce so marked a resemblance to the B ble narrat ve.
The whole story n H ppolytus s connected w th the Gnost c
god, Adamas, wh ch, although nterpreted as a Greek word, may
be suspected of be ng der ved from a Jew sh, or post-Chr st an
source. Egypt’s Place, v. 373. He then contends that Adam and
Enos are the same person! 385, and f nally says: Enos and Adam,
the names of the f rst men, must necessar ly be cons dered as deal:
Havvah the l fe-g v ng mother of all l v ng, as betoken ng woman,
and Hebel, the Van sh ng, belong to the same category. 388. I c te
th s, not that I need t, but to show how scholars generally are
now ncl ned to treat the nonsense creeds of the populace and the r
parsons. Bunsen resolves the hero and hero ne of the Genes s
tracts nto pure deals; how much w ser would he have wr tten f
he had known that Adama was Ind an Chadama and Gaudama,
as I have shown already.
Vers on 20180127
Page 403
Vers on 20180127

Enoch-The Second Messenger of God-Vol-I-2018-01-27

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Enoch-The Second Messenger of God-Vol-I-2018-01-27

Uploaded by

Copyright:

Available Formats

Sayfa 1

C. - Perden n kaldırılması, 1-8. Tanımlar, 9-16.

tüm dünyada, 292-313. Or j nal ve mükemmel kopyaları nasıl gnoran

yan 11-20. Aydınlanma yolundak zorluklar, 21-26. d ğer

Kad mler n N gmat k Sırları, 27-42. Yaşlıların yüce doğası ve AB

Kutsal Ruh'un hükümler , 81-105. İrlanda'da meraklı sembol zm, z us, N

167. Kab r ve öğret ler ; Bu noktalardak oryantal kavramlar, 168 Lap s;

ve Psyche, vb., 261-298. Avrupa'da Başlatma Törenler Melek

sembol k d l b lg s zl ğ , 391-410. Bazı ant k efsaneler

F yat 16s. Pp. 854.

224-248. Yorum, 249-252. Anı Gold ngham tarafından ve 34. T

34. Yed trompet taşıyan Melekler, 614.

2 Vols., Res ml , F yat 10s. * XX

VIII. Doğal Hukukun Tekdüzel ğ .

XIX. Mıknatısın V zyonu.

V. I. Katlama plakasında ön parça. Kutsal Ruh k yaşın altında

V. II. Katlanır plakada ön parça. Cwen la, Kutsal Ruh ve

C al çalışması ve b r süred r üzer nde çalıştım. bu üç

Yahud ve Kutsal Yazıları, Paul ve

dünyaya sah p değ l m. Bu arada nan bana Yahud ler

Yahud ler; gerç ben şahsen b rçok k ş ye saygı duyuyorum.

xxv . 25. *) Bu nedenle, ref gerek r

ne olduğunu daha y değerlend rmek ç n s z yönlend rmel d r

aslında Sam an'dan farklı b r düzen - ve bu b r yanlış- yüksek eş

yüksek önem. Daha gerçek olduğuna em n m

durdu. Onlardan başka del l eklemez

altın ç n çalıştığımız kadar zor, ya da b z m bunun; o

bunun; çok tuttuğu beyefend y seçt

Ruhsuz dünya onların hatası

İsa’ya karşı penetre

kes nl kle kan lekel c nayet nançları

* Bu yazıldıktan uzun b r süre sonra

k r ve p sl k, haşarat ve hastalık arasında, ve km

ve gevşek, p s baskılar, k m göğüsler ne sarılırken

daha şanslı olanlar. Ve eğer sana b rçok şey göstereb l rsem

'nın h mayes nde durmaksızın akıyor g b görünüyor petro-pa

h ç nsanın dünyasına parladı. Şüphe ed yorum La

Yen Antlaşma'nın petro-paul t sahtec ler n n

* Bazen bunun Ruh-Güneş olduğunu düşünüyorum,

Ve h çb r şey n daha fazla yükselemeyeceğ veya yücelt lemeyeceğ n düşünüyorum

düşünün, dünyanın sah p olduğu her büyük k tap; ama ben

k tapların lk ve en esk s . Bunlar ş md Oannes o

B r zamanlar tüm dünyayı kaplayan Gerçek İnanç. köknarlar

Oannes veya Adama, * yüzyıllar boyunca

* Bu Önsöz'e önek olarak eklenm ş olan plaka, Mısırlı-

onlara verd ğ n z saatlerden p şman olmayın;

İç nde bulab leceğ m umuyorum,

1. Bu K tabı çer g rmek steyenler ç n yayınlıyorum

b r anda olduğu g b ence; ama bel rtt ğ m g b , neye

Eğer sadece sam m b r şek lde olacaksa onu davet ed yorum

6. En erken dönemlerden saf b r mono-

İt raz veya B -Une AO, tüm ruhsal varlık b r özell k

dünyanın her yer nde her nancın b r özell ğ ; ve

eğer bunu yapmak ç n b r stekte bulunmuş olsalardı; ç nde gerçek h s

kel men n gerçek duygusu: neredeyse h ç k mse sormuyor ya da arıyor

b l nçs zce katıldığı saçma n tel kler cennet w

çtenl kle İsa Mes h ve Havar ler le cennet

onun adı şanlı kutsal su kastçı Jud th le

* Gönüllü şeh tl k vakalarında olduğu g b .

sınırsız güç, sonsuz güç aradı

arkadaşlarının buna nanmalarını sağladı

Yahud ler ve Pavluslar g b kısm , yerel veya taşralı Kend

sevg l Oğlunun çarmıha ger lmes nde kend nt harı,

ve pagan veya m toloj k Jüp ter' n unutulması