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lmfoa!this is the pinky files : subject? sir knowledge x :president of dopeland<a nathaniel paul simon-bernard retired from the mic forum888

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Agrippa depicted in a relief of the “Altar of Peace,”

  1. the Ara Pacis.
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Agrippa participated in smaller military campaigns in 35 and 34 BC,

but by the autumn of 34 he had returned to Rome.

He rapidly set out on a campaign of public repairs and


including renovation of the aqueduct known as

the Aqua Marcia and an extension of its pipes

to cover more of the city.

Through his actions after being elected in 33 BC

as one of the aediles

(officials responsible for Rome’s buildings and festivals),

the streets were repaired and the sewers were cleaned out,

while lavish public spectacles were put on.

  1. Agrippa signalized his tenure of office by effecting

    great improvements in the city of Rome,

restoring and building aqueducts,

enlarging and cleansing the Cloaca Maxima,

constructing baths and porticos, and laying out gardens.

He also gave a stimulus to the public exhibition of works of art.

It was unusual for an ex-consul to hold the lower-ranking

position of aedile,

  1. but Agrippa’s success bore out this break with tradition.

    As emperor,

    Augustus would later boast that

“he had found the city of brick but left it of marble”,

thanks in part to the great services provided

by Agrippa under his reign.

Agrippa’s father-in-law Atticus,

suffering from a serious illness, committed suicide in 32 BC.

According to Atticus’ friend and biographer Cornelius Nepos,

  1. this decision was a cause of serious grief to Agrippa.
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Hadrian’s Pantheon was built to Agrippa’s design.

It bears the legend M·AGRIPPA·L·F·COS·TERTIVM·FECIT,

which means Marcus Agrippa, son of Lucius,

Consul for the third time

  1. built this
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Antony and Cleopatra

Agrippa was again called away to take command of the fleet

when the war with Antony and Cleopatra broke out.

He captured the strategically important city of Methone at

the southwest of the Peloponnese,

then sailed north,

raiding the Greek coast and capturing Corcyra (modern Corfu).

Octavian then brought his forces to Corcyra,

occupying it as a naval base.

Antony drew up his ships and troops at Actium,

  1. where Octavian moved to meet him.

    Agrippa meanwhile defeated Antony’s supporter Quintus Nasidius

in a naval battle at Patrae.

  1. Dio relates that as Agrippa moved to join Octavian near Actium,

he encountered Gaius Sosius,

one of Antony’s lieutenants,

who was making a surprise attack on the squadron of Lucius Tarius,

a supporter of Octavian.

Agrippa’s unexpected arrival turned the battle around.

As the decisive battle approached, according to Dio,

Octavian received intelligence that Antony and

Cleopatra planned to break past his naval blockade and escape.

  1. At first he wished to allow the flagships past,

    arguing that he could overtake them with his lighter vessels

and that the other opposing ships would surrender when they saw their leaders’ cowardice.

Agrippa objected that Antony’s ships, although larger,

  1. could outrun Octavian’s if they hoisted sails,

    and that Octavian ought to fight now because

    Antony’s fleet had just been struck by storms.

Octavian followed his friend’s advice.

On September 2 31 BC,

the Battle of Actium was fought.

Octavian’s victory,

  1. which gave him the mastery of Rome and the empire,

was mainly due to Agrippa.

As a token of signal regard,

Octavian bestowed upon him the hand of his niece Claudia Marcella Major in 28 BC.

He also served a second consulship with Octavian the same year.

In 27 BC,

Agrippa held a third consulship with Octavian,

and in that year,

the senate also bestowed upon Octavian the imperial title of Augustus.

In commemoration of the Battle of Actium,

Agrippa built and dedicated the building that served

as the Roman Pantheon before its destruction in 80.

Emperor Hadrian used Agrippa’s design to build his own Pantheon,

which survives in Rome.

The inscription of the later building,

  1. which was built around 125,

preserves the text of the inscription from Agrippa’s building during his third consulship.

The years following his third consulship,

Agrippa spent in Gaul,

reforming the provincial administration and taxation system,

along with building an effective road system and aqueducts.

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Late life

His friendship with Augustus seems to have been clouded

by the jealousy of his brother-in-law Marcus Claudius Marcellus,

which was probably fomented by the intrigues of Livia,

the third wife of Augustus, who feared his influence over her husband.

Traditionally it is said the result of such jealousy was that Agrippa left Rome,

ostensibly to take over the governorship of eastern provinces -

a sort of honorable exile,

but, he only sent his legate to Syria,

while he himself remained at Lesbos and governed by proxy,

though he may have been on a secret mission to negotiate

with the Parthians about the return of the Roman

legions standards which they held.

On the death of Marcellus, which took place within a year of his exile,

he was recalled to Rome by Augustus,

who found he could not dispense with his services.


if one places the events in the context of the crisis in 23 BC it seems unlikely that,

when facing significant opposition and about to make a major political climb down,

the emperor Augustus would place a man in exile in charge of the

largest body of Roman troops.

What is far more likely is that Agrippa’s ‘exile’ was actually the

careful political positioning of a loyal lieutenant in command of a significant army as

a back up plan in case the settlement plans of 23 BC

failed and Augustus needed military support.

It is said that Maecenas advised Augustus to attach Agrippa

still more closely to him by making him his son-in-law.

He accordingly induced him to divorce Marcella

and marry his daughter Julia the Elder by 21 BC,

the widow of the late Marcellus,

equally celebrated for her beauty,

abilities, and her shameless profligacy.

In 19 BC,

Agrippa was employed in putting down a rising of the Cantabrians in Hispania

(Cantabrian Wars).

He was appointed governor of the eastern provinces a second time in 17 BC,

where his just and prudent administration won him the respect and

good-will of the provincials, especially from the Jewish population.

Agrippa also restored effective Roman control over the Cimmerian Chersonnese

  1. during his governorship.

Agrippa’s last public service was his beginning of the conquest

of the upper Danube River region,

which would become the Roman province of Pannonia in 13 BC.

He died at Campania in March of 12 BC at the age of 51.

His posthumous son, Marcus Vipsanius Agrippa Postumus,

  1. was named in his honor.

Augustus honored his memory by a magnificent funeral and spent

over a month in mourning.

Augustus personally oversaw all of Agrippa’s children’s educations.

Although Agrippa had built a tomb for himself,

Augustus had Agrippa’s remains placed Augustus’ own mausoleum,

according to Dio 54.28.5.

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Agrippa was also known as a writer,

especially on the subject of geography.

Under his supervision,

Julius Caesar’s dream of having a complete survey of the empire made was carried out.

He constructed a circular chart,

which was later engraved on marble by Augustus,

and afterwards placed in the colonnade built by his sister Polla.

Amongst his writings, an autobiography,

now lost,

is referred to.

Marcus Vipsanius Agrippa,

along with Gaius Maecenas and Octavian,

was a central person in the establishing of the Principate system of emperors,

which would govern the Roman Empire up until the Crisis of the Third Century

and the birth of Dominate system.

  1. His grandson Gaius is known to history as the Emperor Caligula,
  1. and his great-grandson Lucius Domitius Ahenobarbus would rule as the Emperor Nero.
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now deetz, this is where i prove to you my loyality,

only the deaf , dumb , and blind shall not see!

i bless you with my heritage


The Missing Key

(* ‘Hi’ is an obsolete letter*)

  1. The really big secret is the key: the actual code used.

It appears never to have been published and probably so

for the reason that any letting the cat out of the bag might

  1. expect to have his tongue cut out at the root,

his beating heart plucked from his chest and his guts drawn painstakingly through his ears and

burnt to ashes before

his all-seeing eyes.

The crux of the matter here,

as Sherlock Holmes noted in the dog that didn’t bark in the night,

is that something is missing.

There has been no credible work ever published on the subject of Latin gematria.

We are informed that the subject exists and that it is important,

but nowhere is it expounded.

  1. Why not?

    The reason for this omission hinges on the fact that gematria

is not confined simply to the ancient languages,

as the brethren would have us believe,

but also extends to the modern European languages which

are based on Roman (Latin) script.

  1. Some of the greatest secrets of Freemasonry are hidden

in the gematria coding of these languages -

not least of which is English.

One indicator that we are dealing with a big secret here is the fact that

Paul Foster Case’s book is strictly off-limits to the general public.

  1. When I enquired about buying a copy with the publishers,

Builders of the Adytum (B.O.T.A.),

they informed me that it was only available to members of their organization -

and only those who had served a fifteen year probationary period.

This is extraordinary caution.

  1. Clearly there are secrets of great significance revealed in

Mr Case’s exposition of ‘the magical language’ of gematria.

How can we be sure that Agrippa’s key is the right key?

Once again our writers confirm it for us.

“William Stirling” drops a hint like a ripe plum on page 153 of The Canon when he likens the

Greek Orpheus to Jesus Christ:

” . . . the name ?????? has the value of 1275 . . . in the earliest efforts of Christian Art,

it is not uncommon to find Christos depicted playing upon a lyre in the fashion of Orpheus.

No reason is known for this singular impersonation, but the number 1275,

deduced from the name Orpheus,

suggests the reason why the two gods had a similar identity.”

The number 1275 in no way suggests any reason why Christos should have a similar identity to

Orpheus – at least not until we count the name ‘Jesus Christ’ by Agrippa’s code.

If we do, we find the letter values of his name sum as: 600 + 5 + 90 + 200 + 90 + 3 + 8 +


+ 9 + 90 + 100 = 1275.

It is quite clear that “Stirling” is alluding to Agrippa’s code,

and it is equally clear from the veiled nature of his reference that it must constitute an


  1. secret of high degree .

Now we have the key,

we can turn it -

and begin to unlock the thesaurus

of King Solomon’s Temple.

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Some of our rites have obvious kabbalistic influence,

  1. such as the 28th degree of the Ancient and Accepted Scottish
  1. rite which is called: “The Knight of the Sun”
Dopetracks-logo_square dasirknowledgex 2,964 post(s)



  1. GOD is the author of everything that existeth;

    the Eternal,

the Supreme,

the Living,

and Awful Being;

from Whom nothing in the Universe is hidden.

  1. Make of Him no idols and visible images;
  1. but rather worship Him in the deep solitudes of sequestered forests;

for He is invisible,

and fills the Universe as its soul,

  1. and liveth not in any Temple!

Light and Darkness are the World’s Eternal ways.

God is the principle of everything that exists,

and the Father of all Beings.

He is eternal, immovable, and Self-Existent.

There are no bounds to His power.

At one glance He sees the Past, the Present, and the Future;

  1. and the procession of the builders of the Pyramids,

with us and our remotest Descendants,

is now passing before Him.

He reads our thoughts before they are known to ourselves.

He rules the movements of the Universe,

and all events and revolutions are the creatures of His will.

For He is the Infinite Mind and Supreme Intelligence.

In the beginning Man had the WORD,

and that WORD was from God:

and out of the living power which,

In and by that WORD,

was communicated to man,

came the LIGHT of his existence.

Let no man speak the WORD,

for by it THE FATHER made light and darkness,

the world and living creatures!

The Chaldean upon his plains worshipped me, and the sea-loving Phœnician. They builded me

temples and towers, and burned sacrifices to me upon a thousand altars. Light was divine to

them, and they thought me a God. But I am nothing—nothing; and LIGHT is the creature of

the unseen GOD that taught the true religion to the Ancient Patriarchs: AWFUL,



Man was created pure; and God gave him TRUTH, as He gave him LIGHT. He has lost the


and found error. He has wandered far into darkness; and round him Sin and Shame hover

evermore. The Soul that is impure, and sinful, and defiled with earthly stains, cannot again


with God, until, by long trials and many purifications, it is finally delivered from the old calamity;

and Light overcomes Darkness and dethrones it, in the Soul.

God is the First; indestructible, eternal, UNCREATED, INDIVISIBLE. Wisdom, Justice, Truth,


Mercy, with Harmony and Love, are of His essence, and Eternity and Infinitude of Extension.


is silent, and consents with MIND, and is known to Souls through MIND alone. In Him were all

things originally contained, and from Him all things were evolved. For out of His Divine SILENCE

and REST, after an infinitude of time, was unfolded the WORD, or the Divine POWER; and


in turn the Mighty, ever-acting, measureless INTELLECT; and from the WORD were evolved


myriads of suns and systems that make the Universe; and fire, and light, and the electric

HARMONY, which is the harmony of spheres and numbers: and from the INTELLECT all Souls

and intellects of men.

In the Beginning, the Universe was but ONE SOUL. HE was THE ALL, alone with TIME and

SPACE, and Infinite as they.

HE HAD THIS THOUGHT: “I Create Worlds:” and lo! the Universe, and the laws of


and motion that rule it. the expression of a thought of God; and bird and beast,




thing but Man: and light and air, and the mysterious cur-rents, and the dominion of mysterious


HE HAD THIS THOUGHT: “I Create Man, whose Soul shall be my image, and he shall


And lo! Man, with senses, instinct, and a reasoning mind!

—And yet not MAN! but an animal that breathed, and saw, and thought: until an


spark from God’s own.

Infinite Being penetrated the brain,

and became the Soul: and lo, MAN THE IMMORTAL!

Thus, threefold, fruit of God’s thought, is Man; that sees and hears and feels; that thinks and


  1. that loves and is in harmony with the Universe.

Before the world grew old, the primitive Truth faded out from men’s Souls.

Then man asked himself,

“What am I?

and how and whence am I?

  1. and whither do I go?”
  1. And the Soul,

    looking inward upon itself,

    strove to learn whether that “I” were mere matter;

  1. its thought and reason and its passions and affections mere results of material combination;

or a material Being enveloping an immaterial Spirit:

. . and further it strove,

by self-examination,

  1. to learn whether that Spirit were an individual essence,

with a separate immortal existence,

or an infinitesimal portion of a Great First Principle,

inter-penetrating the Universe and the infinitude of space,

and undulating like light and heat:

. . and so they wandered further amid the mazes of error;

and imagined vain philosophies;

wallowing in the sloughs of materialism and sensualism,

of beating their wings vainly in the vacuum of abstractions and idealities.

While yet the first oaks still put forth their leaves,

  1. man lost the perfect knowledge of the One True God,

the Ancient Absolute Existence,

the Infinite Mind and Supreme Intelligence;

and floated helplessly out upon the shoreless ocean of conjecture.

Then the soul vexed itself with seeking to learn whether the material Universe was a mere

chance combination of atoms,

or the work of Infinite,

Uncreated Wisdom:

. . whether the Deity was a concentrated,

and the Universe an extended immateriality;

or whether He was a personal existence,

an Omnipotent, Eternal, Supreme Essence, regulating matter at will;

or subjecting it to unchangeable laws throughout eternity;

and to Whom, Himself Infinite and Eternal, Space and Time are unknown.

With their finite limited vision they sought to learn the source and explain the existence of


  1. and Pain, and Sorrow;

and so they wandered ever deeper into the darkness,

and were lost;

and there was for them no longer any God;

but only a great, dumb, soulless Universe, full of mere emblems and symbols.

You have heretofore,

in some of the Degrees through which you have passed,

  1. heard much of the ancient worship of the Sun, the Moon, and the other bright luminaries of
  1. Heaven,

    and of the Elements and Powers of Universal Nature.

You have been made, toome extent,

familiar with their personifications as Heroes suffering or triumphant,

or as personal Gods or Goddesses, with human characteristics and passions,

and with the multitude of legends and fables that do but allegorically

represent their risings and settings, their courses, their conjunctions and oppositions,

their domiciles and places of exaltation.

Perhaps you have supposed that we,

like many who have written on these subjects,

have intended to represent this worship to you as the most ancient and original worship of


first men that lived.

To undeceive you,

if such was your conclusion,

we have caused the Personifications of the Great Luminary of Heaven,

under the names by which he was known to the most ancient nations,

to proclaim the old primitive truths that were known to the Fathers of our race,

before men came to worship the visible manifestations of the Supreme Power and


and the Supposed Attributes of the Universal Deity in the Elements and in the glittering


that Night regularly marshals and arrays upon the blue field of the firmament.

We ask now your attention to a still further development of these truths, after we shall have

added something to what we have already said in regard to the Chief Luminary of Heaven, in

explanation of the names and characteristics of the several imaginary Deities that represented

him among the ancient races of men.

ATHOM or ATHOM-RE, was the Chief and Oldest Supreme God of Upper Egypt,

  1. worshipped at Thebes; the same as the OM or AUM of the Hind?s,

whose name was unpronounceable, and who, like the BREHM of the latter People,

was “The Being that was, and is, and is to come; the Great God, the Great Omnipotent,

Omniscient, and Omnipresent One, the Greatest in the Universe, the Lord;”

whose emblem was a perfect sphere, showing that He was first, last, midst,

and without end; superior to all Nature-Gods, and all personifications of Powers, Elements,

and Luminaries; symbolized by Light, the Principle of Life.

AMUN was the Nature-God, or Spirit of Nature, called by that name or AMUN-RE, and

worshipped at Memphis in Lower Egypt, and in Libya, as well as in Upper Egypt.

He was the

Libyan Jupiter, and represented the intelligent and organizing force that develops itself in

Nature, when

the intellectual types or forms of bodies are revealed to the senses in the world’s order,

by their

union with matter, whereby the generation of bodies is effected. He was the same with

Kneph, from whose mouth issued the Orphic egg out of which came the Universe.

DIONUSOS was the Nature-God of the Greeks, as AMUN was of the Egyptians. In the popular

legend, Dionusos, as well as Hercules, was a Theban Hero, born of a mortal mother. Both were

sons of Zeus, both persecuted by Here. But in Hercules the God is subordinate to the Hero;

while Dionusos, even in poetry, retains his divine character, and is identical with Iacchus, the

presiding genius of the Mysteries. Personification of the Sun in Taurus, as his ox-hoofs showed,

the delivered earth from the harsh dominion of Winter, conducted the mighty chorus of the

Stars, and the celestial revolution of the year, changed with the seasons, and underwent their

periodical decay. He was the Sun as invoked by the Eleans, ?????????, ushered into the world

amidst lightning and thunder, the Mighty Hunter of the Zodiac, Zagreus the Golden or ruddy-

faced. The Mysteries taught the doctrine of Divine Unity; and that Power Whose Oneness is a

seeming mystery, but really a truism, was Dionusos, the God of Nature, or of that moisture,

which is the life of Nature, who prepares in darkness, in Hades or Iasion, the return of life and

vegetation, or is himself the light and change evolving their varieties. In the Egean Islands he

was Butes, Dardanus, Himeros or Imbros; in Crete he appears as Iasius or even Zeus, whose

orgiastic worship, remaining unveiled by the usual forms of mystery, betrayed to profane

curiosity the symbols which, if irreverently contemplated, were sure to be misunderstood.

He was the same with the dismembered Zagreus, the son of Persephoné, an Ancient

Subterranean Dionusos, the horned progeny of Zeus in the Constellation of the Serpent,

entrusted by his father with the thunderbolt, and encircled with the protecting dance of

Curetes. Through the envious artifices of Here, the Titans eluded the vigilance of his guardians

and tore him to pieces; but Pallas restored the still palpitating heart to his father, who

commanded Apollo to bury the dismembered remains upon Parnassus.

Dionusos, as well as Apollo, was leader of the Muses; the tomb of one accompanied the worship

of the other; they were the same, yet different, contrasted, yet only as filling separate parts in

the same drama; and the mystic and heroic personifications, the God of Nature and of Art,

seem, at some remote period, to have proceeded from a common source. Their separation was

one of form

rather than of substance: and from the time when Hercules obtained initiation from

Triptolemus, or Pythagoras received Orphic tenets, the two conceptions were tending to re-

combine. It was said that Dionusos or Poseidon had preceded Apollo in the Oracular office; and

Dionusos continued to be esteemed in Greek Theology as Healer and Saviour, Author of Life

and Immortality. The dispersed Pythagoreans, “Sons of Apollo,” immediately betook themselves

to the Orphic Service of Dionusos, and there are indications that there was always something

Dionysiac in the worship of Apollo.

Dionusos is the Sun, that liberator of the elements; and his spiritual meditation was suggested

by the same imagery which made the Zodiac the supposed path of the Spirits in their descent

and their return. His second birth, as offspring of the highest, is a type of the spiritual

regeneration of man. He, as well as Apollo, was preceptor of the Muses and source of

inspiration. His rule prescribed no unnatural mortification: its yoke was easy, and its mirthful

choruses, combining the gay with the severe, did but commemorate that golden age when

earth enjoyed eternal spring, and when fountains of honey, milk, and wine burst forth out of its

bosom at the touch of the thyrsus. He is the “Liberator.” Like Osiris, he frees the soul, and

guides it in its migrations beyond the grave, preserving it from the risk of again falling under the

slavery of matter or of some inferior animal form. All soul is part of the Universal Soul, whose

totality is Dionusos; and he leads back the vagrant spirit to its home, and accompanies it

through the purifying processes, both real and symbolical, of its earthly transit. He died and

descended to the Shades; and his suffering was the great secret of the Mysteries, as death is

the grand mystery of existence. He is the immortal suitor of Psyche (the Soul), the Divine

influence which physically called the world into being, and which, awakening the soul from its

Stygian trance, restores it from earth to Heaven.

Of HERMES, the Mercury of the Greeks, the Thoth of the Egyptians, and the Taaut of the

Phœnicians, we have heretofore spoken sufficiently at length. He was the inventor of letters

and of Oratory, the winged messenger of the Gods, bearing the Caduceus wreathed with

serpents; and in our Council he is represented by the ORATOR.

The Hind?s called the Sun SURYA; the Persians, MITHRAS;

the Egyptians, OSIRIS; the Assyrians and Chaldæans, BEL; the Scythians and Etruscans and the

ancient Pelasgi, ARKALEUS or HERCULES; the Phœnicians, ADONAI or ADON; and the

Scandinavians, ODIN.

From the name SURYA, given by the Hind?s to the Sun, the Sect who paid him particular

adoration were called Souras. Their painters describe his car as drawn by seven green horses. In

the Temple of Visweswara, at Benares, there is an ancient piece of sculpture, well executed in

stone, representing him sitting in a car drawn by a horse with twelve heads. His charioteer, by

whom he is preceded, is ARUN [from ???, AUR the Crepusculum?], or the Dawn; and among his

many titles are twelve that denote his distinct powers in each of the twelve months. Those

powers are called Adityas, each of whom has a particular name. Surya is supposed frequently to

have descended upon earth, in a human shape, and to have left a race on earth, equally

renowned in Indian story with the Heliades of Greece. He is often styled King of the Stars and

Planets, and thus reminds us of the Adon-Tsbauth (Lord of the Starry Hosts) of the Hebrew


MITHRAS was the Sun-God of the Persians; and was fabled to have been born in a grotto or

cave, at the Winter Solstice. His feasts were celebrated at that period, at the moment when

the sun commenced to return Northward, and to increase the length of the days. This was the

great Feast of the Magian religion. The Roman Calendar, published in the time of Constantine,

at which period his worship began to gain ground in the Occident, fixed his feast-day on the

25th of December. His statues and images were inscribed, Deo-Soli invicto Mithræ—to the

invincible Sun-God Mithras. Nomen invictum Sol Mithra. . . . Soli Omnipotenti Mithræ. To him,

gold, incense, and myrrh were consecrated. “Thee,” says Martianus Capella, in his hymn to the

Sun, “the dwellers on the Nile adore as Serapis, and Memphis worships as Osiris; in the sacred

rites of Persia thou art Mithras, in Phrygia, Atys, and Libya bows down to thee as Ammon, and

Phœnician Byblos as Adonis; and thus the whole world adores thee under different names.”

OSIRIS was the son of Helios (Phra), the “divine offspring con-generate with the dawn,” and at

the same time an incarnation of Kneph or Agathodæmon, the Good Spirit, including all his

possible manifestations, either physical or moral. He represented in a familiar form the beneficent

aspect of all higher emanations and

in him was developed the conception of a Being purely good, so that it became necessary to

set up another power as his adversary, called Seth, Babys or Typhon, to account for the

injurious influences of Nature.

With the phenomena of agriculture, supposed to be the invention of Osiris, the Egyptians

connected the highest truths of their religion. The soul of man was as the seed hidden in the

ground, and the mortal framework, similarly consigned to its dark resting-place, awaited its

restoration to life’s unfailing source. Osiris was not only benefactor of the living; he was also

Hades, Serapis, and Rhadamanthus, the monarch of the dead. Death, therefore, in Egyptian

opinion, was only another name for renovation, since its God is the same power who incessantly

renews vitality in Nature. Every corpse duly embalmed was called “Osiris,” and in the grave was

supposed to be united, or at least brought into approximation, to the Divinity. For when God

became incarnate for man’s benefit, it was implied that, in analogy with His assumed character,

He should submit to all the conditions of visible existence. In death, as in life, Isis and Osiris were

patterns and precursors of mankind; their sepulchres stood within the temples of the Superior

Gods; yet though their remains might be entombed at Memphis or Abydus, their divinity was

unimpeached, and they either shone as luminaries in the heavens, or in the unseen world

presided over the futurity of the disembodied spirits whom death had brought nearer to them.

The notion of a dying God, so frequent in Oriental legend, and of which we have already said

much in former Degrees, was the natural inference from a literal interpretation of nature-

worship; since nature, which in the vicissitudes of the seasons seems to undergo a dissolution,

was to the earliest religionists the express image of the Deity, and at a remote period one and

the same with the “varied God,” whose attributes were seen not only in its vitality, but in its

changes. The unseen Mover of the Universe was rashly identified with its obvious fluctuations.

The speculative Deity suggested by the drama of nature, was worshipped with imitative and

sympathetic rites. A period of mourning about the Autumnal Equinox, and of joy at the return

of Spring, was almost universal. Phrygians and Paphlagonians, Bœotians, and even Athenians,

were all more or less attached to such observances; the Syrian damsels sat weeping for

Thammuz or Adoni, mortally

wounded by the tooth of Winter, symbolized by the boar, its very general emblem: and these

rites, and those of Atys and Osiris, were evidently suggested by the arrest of vegetation, when

the Sun, descending from his altitude, seems deprived of his generating power.

Osiris is a being analogous to the Syrian ADONI; and the fable of his history, which we need not

here repeat, is a narrative form of the popular religion of Egypt, of which the Sun is the Hero,

and the agricultural calendar the moral. The moist valley of the Nile, owing its fertility to the

annual inundation, appeared, in contrast with the surrounding desert, like life in the midst of

death. The inundation was in evident dependence on the Sun, and Egypt, environed with arid

deserts, like a heart within a burning censer, was the female power, dependent on the

influences personified in its God. Typhon his brother, the type of darkness, drought, and

sterility, threw his body into the Nile; and thus Osiris, the “good,” the “Saviour,” perished, in the

28th year of his life or reign, and on the 17th day of the month Athor, or the 13th of

November. He is also made to die during the heats of the early Summer, when, from March to

July, the earth was parched with intolerable heat, vegetation was scorched, and the languid

Nile exhausted. From that death he rises when the Solstitial Sun brings the inundation, and

Egypt is filled with mirth and acclamation anticipatory of the second harvest. From his Wintry

death he rises with the early flowers of Spring, and then the joyful festival of Osiris found was


So the pride of Jemsheed, one of the Persian Sun-heroes, or the solar year personified, was

abruptly cut off by Zohak, the tyrant of the West. He was sawn asunder by a fish-bone, and

immediately the brightness of Iran changed to gloom. Ganymede and Adonis, like Osiris, were

hurried off in all their strength and beauty; the premature death of Linus, the burthen of the

ancient lament of Greece, was like that of the Persian Siamek, the Bithynian Hylas, and the

Egyptian Maneros, Son of Menes or the Eternal. The elegy called Maneros was sung at Egyptian

banquets, and an effigy enclosed within a diminutive Sarcophagus was handed round to remind

the guests of their brief tenure of existence. The beautiful Memnon, also, perished in his prime;

and Enoch, whose early death was lamented at Iconium, lived 365 years, the number of

days of the solar year; a brief space when compared with the longevity of his patriarchal


The story of Osiris is reflected in those of Orpheus and Dionusos Zagreus, and perhaps in the

legends of Absyrtus and Pelias, of Æson, Thyestes, Melicertes, Itys, and Pelops. Io is the

disconsolate Isis or Niobe: and Rhea mourns her dismembered Lord, Hyperion, and the death of

her son Helios, drowned in the Eridanus; and if Apollo and Dionusos are immortal, they had died

under other names, as Orpheus, Linus, or Hyacinthus. The sepulchre of Zeus was shown in

Crete. Hippolytus was associated in divine honors with Apollo, and after he had been torn to

pieces like Osiris, was restored to life by the Pæonian herbs of Diana, and kept darkling in the

secret grove of Egeria. Zeus deserted Olympus to visit the Ethiopians; Apollo underwent

servitude to Admetus; Theseus, Peirithous, Hercules, and other heroes, descended for a time

to Hades; a dying Nature-God was exhibited in the Mysteries, the Attic women fasted, sitting

on the ground, during the Thesmophoria, and the Bœotians lamented the descent of Cora-

Proserpine to the Shades.

But the death of the Deity, as understood by the Orientals, was not inconsistent with His

immortality. The temporary decline of the Sons of Light is but an episode in their endless

continuity; and as the day and year are more convenient subdivisions of the Infinite, so the fiery

deaths of Phaëthon or Hercules are but breaks in the same Phœnix process of perpetual

regeneration, by which the spirit of Osiris lives forever in the succession of the Memphian Apis.

Every year witnesses the revival of Adonis; and the amber tears shed by the Heliades for the

premature death of their brother, are the golden shower full of prolific hope, in which Zeus

descends from the brazen vault of Heaven into the bosom of the parched ground.

BAL, representative or personification of the sun, was one of the Great Gods of Syria, Assyria,

and Chaldea, and his name is found upon the monuments of Nimroud, and frequently occurs in

the Hebrew writings. He was the Great Nature-God of Babylonia, the Power of heat, life, and

generation. His symbol was the Sun, and he was figured seated on a bull. All the accessories of

his great temple at Babylon, described by Herodotus, are repeated with singular fidelity, but on

a smaller scale, in the Hebrew tabernacle and temple. The golden statue alone is wanted to


the resemblance. The word Bal or Baal, like the word Adon, signifies Lord and Master. He was

also the Supreme Deity of the Moabites, Amonites, and Carthaginians, and of the Sabeans in

general; the Gauls worshipped the Sun under the name of Belin or Belinus: and Bela is found

among the Celtic Deities upon the ancient monuments.

The Northern ancestors of the Greeks maintained with hardier habits a more manly style of

religious symbolism than the effeminate enthusiasts of the South, and had embodied in their

Perseus, HERCULES and MITHRAS, the consummation of the qualities they esteemed and


Almost every nation will be found to have had a mythical being, whose strength or weakness,

virtues or defects, more or less nearly describe the Sun’s career through the seasons. There

was a Celtic, a Teutonic, a Scythian, an Etruscan, a Lydian Hercules, all whose legends became

tributary to those of the Greek hero. The name of Hercules was found by Herodotus to have

been long familiar in Egypt and the East, and to have originally belonged to a much higher

personage than the comparatively modern hero known in Greece as the Son of Alcmena. The

temple of the Hercules of Tyre was reported to have been built 2300 years before the time of

Herodotus; and Hercules, whose Greek name has been sometimes supposed to be of Phœnician

origin, in the sense of Circuitor, i.e. “rover” and “perambulator” of earth, as well as “Hyperion” of

the sky, was the patron and model of those famous navigators who spread his altars from coast

to coast through the Mediterranean, to the extremities of the West, where “ARKALEUS” built

the City of Gades, and where a perpetual fire burned in his service. He was the lineal

descendant of Perseus, the luminous child of darkness, conceived within a subterranean vault of

brass; and he a representation of the Persian Mithras, rearing his emblematic lions above the

gates of Mycenæ, and bringing the sword of Jemsheed to battle against the Gorgons of the

West. Mithras is similarly described in the Zend-Avesta as the “mighty hero, the rapid runner,

whose piercing eye embraces all, whose arm bears the club for the destruction of the Darood.”

Hercules Ingeniculus, who, bending on one knee, uplifts his club and tramples on the Serpent’s

head, was, like Prometheus and Tantalus, one of the varying aspects of the struggling and

declining Sun. The victories of Hercules are but exhibitions of

Solar power which have ever to be repeated. It was in the far North, among the Hyperboreans,

that, divested of his Lion’s skin, he lay down to sleep, and for a time lost the horses of his

chariot. Henceforth that Northern region of gloom, called the “place of the death and revival of

Adonis,” that Caucasus whose summit was so lofty, that, like the Indian Meru, it seemed to be

both the goal and commencement of the Sun’s career, became to Greek imaginations the final

bourne of all things, the abode of Winter and desolation, the pinnacle of the arch connecting

the upper and lower world, and consequently the appropriate place for the banishment .of

Prometheus. The daughters of Israel, weeping for Thammuz, mentioned by Ezekiel, sat looking

to the North, and waiting for his return from that region. It was while Cybele with the Sun-God

was absent among the Hyperboreans, that Phrygia, abandoned by her, suffered the horrors of

famine. Delos and Delphi awaited the return of Apollo from the Hyperboreans, and Hercules

brought thence to Olympia the olive. To all Masons, the North has immemorially been the place

of darkness; and of the great lights of the Lodge, none is in the North.

Mithras, the rock-born hero (??????????), heralded the Sun’s return in Spring, as Prometheus,

chained in his cavern, betokened the continuance of Winter. The Persian beacon on the

mountain-top represented the Rock-born Divinity enshrined in his worthiest temple; and the

funeral conflagration of Hercules was the sun dying in glory behind the Western hills. But

though the transitory manifestation suffers or dies, the abiding and eternal power liberates and

saves. It was an essential attribute of a Titan, that he should arise again after his fall; for the

revival of Nature is as certain as its decline, and its alternations are subject to the appointment

of a power which controls them both.

“God,” says Maximus Tyrius, “did not spare His own Son [Hercules], or exempt Him from the

calamities incidental to humanity. The Theban progeny of Jove had his share of pain and trial. By

vanquishing earthly difficulties he proved his affinity with Heaven. His life was a continuous

struggle. He fainted before Typhon in the desert; and in the commencement of the Autumnal

season (cum longæ redit hora noctis), descended under the guidance of Minerva to Hades. He

died; but first applied for initiation to Eumolpus, in order to foreshadow that state of religious

preparation which should precede the momentous change. Even in Hades he

rescued Theseus and removed the stone of Ascalaphus, reanimated the bloodless spirits, and

dragged into the light of day the monster Cerberus, justly reputed invincible because an

emblem of Time itself; he burst the chains of the grave (for Busiris is the grave personified), and

triumphant at the close as in the dawn of his career, was received after his labors into the

repose of the heavenly mansions, living forever with Zeus in the arms of Eternal Youth.

ODIN is said to have borne twelve names among the old Germans, and to have had 114 names

besides. He was the Apollo of the Scandinavians, and is represented in the Voluspa as destined

to slay the monstrous snake. Then the Sun will be extinguished, the earth be dissolved in the

ocean, the stars lose their brightness, and all Nature be destroyed in order that it may be

renewed again. From the bosom of the waters a new world will emerge clad in verdure;

harvests will be seen to ripen where no seed was sown, and evil will disappear.

The free fancy of the ancients, which wove the web of their myths and legends, was

consecrated by faith. It had not, like the modern mind, set apart a petty sanctuary of borrowed

beliefs, beyond which all the rest was common and unclean. Imagination, reason, and religion

circled round the same symbol; and in all their symbols there was serious meaning, if we could

but find it out. They did not devise fictions in the same vapid spirit in which we, cramped by

conventionalities, read them. In endeavoring to interpret creations of fancy, fancy as well as

reason must guide: and much of modern controversy arises out of heavy misapprehensions off

ancient symbolism.

To those ancient peoples, this earth was the centre of the Universe. To them there were no

other worlds, peopled with living beings, to divide the care and attention of the Deity. To them

the world was a great plain, of unknown, perhaps inconceivable limits, and the Sun, the Moon,

and the Stars journeyed above it, to give them light. The worship of the Sun became the basis

of all the religions of antiquity. To them light and heat were mysteries; as indeed they still are

to us. As the Sun caused the day, and his absence the night; as, when he journeyed

Northward, Spring and Summer followed him; and when he again turned to the South, Autumn

and inclement Winter, and cold and long dark nights ruled the earth; . . . as his influence

produced the leaves and flowers, and ripened the harvests, and brought regular inundation,

he necessarily became to them the most interesting object of the material Universe. To them

he was the innate fire of bodies, the fire of nature. Author of Life, heat, and ignition, he was to

them the efficient cause of all generation, for without him there was no movement, no

existence, no form. He was to them immense, indivisible, imperishable, and everywhere

present. It was their need of light, and of his creative energy, that was felt by all men; and

nothing was more fearful to them than his absence. His beneficent influences caused his

identification with the Principle of Good; and the BRAHMA of the Hind?s, the MITHRAS of the

Persians, and ATHOM, AMUN, PHTHA, and OSIRIS, of the Egyptians, the BEL of the Chaldæans,

the ADONAI of the Phœnicians, the ADONIS and APOLLO of the Greeks became but

personifications of the Sun, the regenerating Principle, image of that fecundity which

perpetuates and rejuvenates the world’s existence.

So too the struggle between the Good and Evil Principles was personified, as was that between

life and death, destruction and re-creation; in allegories and fables which poetically represented

the apparent course of the Sun; who, descending toward the Southern Hemisphere, was

figuratively said to be conquered and put to death by darkness, or the genius of Evil; but,

returning again toward the Northern Hemisphere, he seemed to be victorious, and to arise from

the tomb. This death and resurrection were also figurative of the succession of day and night,

of death, which is a necessity of life, and of life which is born of death; and everywhere the

ancients still saw the combat between the two Principles that ruled the world. Everywhere this

contest was embodied in allegories and fictitious histories: into which were ingeniously woven all

the astronomical phenomena that accompanied, preceded, or followed the different

movements of the Sun, and the changes of Seasons, the approach or withdrawal of inundation.

And thus grew into stature and strange proportions the histories of the contests between

Typhon and Osiris, Hercules and Juno, the Titans and Jupiter, Ormuzd and Ahriman, the

rebellious Angels and the Deity, the Evil Genii and the Good; and the other like fables, found

not only in Asia, but in the North of Europe, and even among the Mexicans and Peruvians of

the New World; carried thither, in all probability, by those Phœnician voyagers who bore thither

civilization and the arts. The Scythians lamented the death of Acmon, the Persians that of

Zohak conquered

by Pheridoun, the Hindus that of Soura-Parama slain by Soupra-Muni, as the Scandinavians did

that of Balder, torn to pieces by the blind Hother.

The primitive idea of infinite space existed in the first men, as it exists in us. It and the idea of

infinite time are the first two innate ideas. Man cannot conceive how thing can be added to

thing, or event follow event, forever. The idea will ever return, that no matter how long bulk is

added to bulk, there must be, still beyond, an empty void without limit; in which is nothing. In

the same way the idea of time without beginning or end forces itself on him. Time, without

events, is also a void, and nothing.

In that empty void space the primitive men knew there was no light nor warmth. They felt,

what we know scientifically, that there must be a thick darkness there, and an intensity of cold

of which we have no conception. Into that void they thought the Sun, the Planets, and the

Stars went down when they set under the Western Horizon. Darkness was to them an enemy,

a harm, a vague dread and terror. It was the very embodiment of the evil principle; and out of

it they said that he was formed. As the Sun bent Southward toward that void, they shuddered

with dread: and when, at the Winter Solstice, he again commenced his Northward march, they

rejoiced and feasted; as they did at the Summer Solstice, when most he appeared to smile

upon them in his pride of place. These days have been celebrated by all civilized nations ever

since. The Christian has made them feast-days of the church, and appropriated them to the

two Saints John; and Masonry has done the same.

We, to whom the vast Universe has become but a great machine, not instinct with a great

SOUL, but a clockwork of proportions unimaginable, but still infinitely less than infinite; and part

at least of which we with our orreries can imitate; we, who have measured the distances and

dimensions, and learned the specific gravity and determined the orbits of the moon and the

planets; we, who know the distance to the sun, and his size; have measured the orbits of the

flashing comets, and the distances of the fixed stars; and know the latter to be suns like our

sun, each with his retinue of worlds, and all governed by the same unerring, mechanical laws

and outwardly imposed forces, centripetal and centrifugal; we, who with our telescopes have

separated the galaxy and the nebula into other stars and groups of stars; discovered

new planets, by first discovering their disturbing forces upon those already known; and learned

that they all, Jupiter, Venus, and the fiery Mars, and Saturn and the others, as well as the

bright, mild, and ever-changing Moon, are mere dark, dull, opaque clods like our earth, and not

living orbs of brilliant fire and heavenly light; we, who have counted the mountains and chasms

in the moon, with glasses that could distinctly reveal to us the temple of Solomon, if it stood

there in its old original glory; we, who no longer imagine that the stars control our destinies,

and who can calculate the eclipses of the sun and moon, backward and forward, for ten

thousand years; we, with our vastly increased conceptions of the powers of the Grand

Architect of the Universe, but our wholly material and mechanical view of that Universe itself;

we cannot, even in the remotest degree, feel, though we may partially and imperfectly

imagine, how those great, primitive, simple-hearted children of Nature felt in regard to the

Starry Hosts, there upon the slopes of the Himalayas, on the Chaldæan plains, in the Persian

and Median deserts, and upon the banks of that great, strange River, the Nile. To them the

Universe was alive—instinct with forces and powers, mysterious and beyond their

comprehension. To them it was no machine, no great system of clockwork; but a great live

creature, an army of creatures, in sympathy with or inimical to man. To them, all was a mystery

and a miracle, and the stars flashing overhead spoke to their hearts almost in an audible

language. Jupiter, with his kingly splendors, was the Emperor of the starry legions. Venus

looked lovingly on the earth and blessed it; Mars, with his crimson fires, threatened war and

misfortune; and Saturn, cold and grave, chilled and repelled them. The ever-changing Moon,

faithful companion of the Sun, was a constant miracle and wander; the Sun himself the visible

emblem of the creative and generative power. To them the earth was a great plain, over which

the sun, the moon, and the planets revolved, its servants, framed to give it light. Of the stars,

some were beneficent existences that brought with them Spring-time and fruits and flowers,—

some, faithful sentinels, advising them of coming inundation, of the season of storm and of

deadly winds; some heralds of evil, which, steadily foretelling, they seemed to cause. To them

the eclipses were portents of evil, and their causes hidden in mystery, and supernatural. The

regular returns of the stars, the comings of Arcturus, Orion,

Sirius, the Pleiades, and Aldebarán, and the journeyings of the Sun, were voluntary and not

mechanical to them. What wonder that astronomy became to them the most important of

sciences; that those who learned it became rulers; and that vast edifices, the Pyramids, the

tower or temple of Bel, and other like erections everywhere in the East, were builded for

astronomical purposes?—and what wonder that, in their great child-like simplicity, they

worshipped Light, the Sun, the Planets, and the Stars, and personified them, and eagerly

believed in the histories invented for them; in that age when the capacity for belief was infinite;

as indeed, if we but reflect, it still is and ever will be?

If we adhered to the literally historic sense, antiquity would be a mere inexplicable, hideous

chaos, and all the Sages deranged: and so it would be with Masonry and those who instituted

it. But when these allegories are explained, they cease to be absurd fables, or facts purely local;

and become lessons of wisdom for entire humanity. No one can doubt, who studies them, that

they all came from a common source.

And he greatly errs who imagines that, because the mythological legends and fables of antiquity

are referable to and have their foundation in the phenomena of the Heavens, and all the

Heathen Gods are but mere names given to the Sun, the Stars, the Planets, the Zodiacal Signs,

the Elements, the Powers of Nature, and Universal Nature herself, therefore the first men

worshipped the Stars, and whatever things, animate and inanimate, seemed to them to

possess and exercise a power or influence, evident or imagined, over human, fortunes and

human destiny.

For ever, in all the nations, ascending to the remotest antiquity to which the light of History or

the glimmerings of tradition reach, we find, seated above all the gods which represent the

luminaries and the elements, and those which personify the innate Powers of universal nature, a

still higher Deity, silent, undefined, incomprehensible, the Supreme, one God, from Whom all

the rest flow or emanate, or by Him are created. Above the Time-God Horus, the Moon-

Goddess or Earth-Goddess Isis, and the Sun-God Osiris, of the Egyptians, was Amun, the

Nature-God; and above him, again, the Infinite, Incomprehensible Deity, ATHOM. BREHM, the

silent, self-contemplative, one original God, was the Source, to the Hind?s, of Brahma, Vishnu,

and Siva. Above Zeus, or before him, were Kronos and Ouranos. Over the Alohayim was the


Nature-God AL, and still beyond him, Abstract Existence, IHUH—He that IS, WAS, and SHALL

BE. Above all the Persian Deities was the Unlimited Time, ZERUANE-AKHERENE; and over Odin

and Thor was the Great Scandinavian Deity ALFADIR.

The worship of Universal Nature as a God was too near akin to the worship of a Universal Soul,

to have been the instinctive creed of any savage people or rude race of men. To imagine all

nature, with all its apparently independent parts, as forming one consistent whole, and as itself

a unit, required an amount of experience and a faculty of generalization not possessed by the

rude uncivilized mind, and is but a step below the idea of a universal Soul.

In the beginning man had the WORD; and that WORD was from God; and out of the living

POWER communicated to man in and by that WORD, came THE LIGHT of His Existence.

God made man in His own likeness. When, by a long succession of geological changes, He had

prepared the earth to be his habitation, He created him, and placed him in that part of Asia

which all the old nations agreed in calling the cradle of the human race, and whence afterward

the stream of human life flowed forth to India, China, Egypt, Persia, Arabia, and Phœnicia. HE

communicated to him a knowledge of the nature of his Creator, and of the pure, primitive,

undefiled religion. The peculiar and distinctive excellence and real essence of the primitive man,

and his true nature and destiny, consisted in his likeness to God. HE stamped His own image

upon man’s soul. That image has been, in the breast of every individual man and of mankind in

general, greatly altered, impaired, and defaced; but its old, half-obliterated characters are still to

be found on all the pages of primitive history; and the impress, not entirely effaced, every

reflecting mind may discover in its own interior.

Of the original revelation to mankind, of the primitive WORD of Divine TRUTH, we find clear

indications and scattered traces in the sacred traditions of all the primitive Nations; traces which,

when separately examined, appear like the broken remnants, the mysterious and hieroglyphic

characters, of a mighty edifice that has been destroyed; and its fragments, like those of the old

Temples and Palaces of Nimroud, wrought incongruously into edifices many centuries younger.

And, although amid the ever-growing degeneracy of mankind, this primeval word of revelation was

falsified by the admixture of various errors, and overlaid and obscured by numberless and

manifold fictions, inextricably confused, and disfigured almost beyond the power of recognition,

still a profound inquiry will discover in heathenism many luminous vestiges of primitive Truth.

For the old Heathenism had everywhere a foundation in Truth; and if we could separate that

pure intuition into nature and into the simple symbols of nature, that constituted the basis of all

Heathenism, from the alloy of error and the additions of fiction, those first hieroglyphic traits of

the instinctive science of the first men, would be found to agree with truth and a true

knowledge of nature, and to afford an image of a free, pure, comprehensive, and finished

philosophy of life.

The struggle, thenceforward to be eternal, between the Divine will and the natural will in the

souls of men, commenced immediately after the creation. Cain slew his brother Abel, and went

forth to people parts of the earth with an impious race, forgetters and defiers of the true God.

The other Descendants of the Common Father of the race intermarried with the daughters of

Cain’s Descendants: and all nations preserved the remembrance of that division of the human

family into the righteous and impious, in their distorted legends of the wars between the Gods,

and the Giants and Titans. When, afterward, another similar division occurred, the Descendants

of Seth alone preserved the true primitive religion and science, and transmitted them to

posterity in the ancient symbolical character, on monuments of stone: and many nations

preserved in their legendary traditions the memory of the columns of Enoch and Seth.

Then the world declined from its original happy condition and fortunate estate, into idolatry and

barbarism: but all nations retained the memory of that old estate; and the poets, in those early

days the only historians, commemorated the succession of the ages of gold, silver, brass, and


In the lapse of those ages, the sacred tradition followed various courses among each of the

most ancient nations; and from its original source, as from a common centre, its various streams

flowed downward; some diffusing through favored regions of the world fertility and life; but

others soon losing themselves, and being dried up in the sterile sands of human error.

After the internal and Divine WORD originally communicated

by God to man, had become obscured; after man’s connection with his Creator had been

broken, even outward language necessarily fell into disorder and confusion. The simple and

Divine Truth was overlaid with various and sensual fictions, buried under illusive symbols, and at

last perverted into horrible phantoms.

For in the progress of idolatry it needs came to pass, that what was originally revered as the

symbol of a higher principle, became gradually confounded or identified with the object itself,

and was worshipped; until this error led to a more degraded form of idolatry. The early nations

received much from the primeval source of sacred tradition; but that haughty pride which

seems an inherent part of human nature led each to represent these fragmentary relics of

original truth as a possession peculiar to themselves; thus exaggerating their value, and their

own importance, as peculiar favorites of the Deity, who had chosen them as the favored people

to whom to commit these truths. To make these fragments, as far as possible, their private

property, they reproduced them under peculiar forms, wrapped them up in symbols, concealed

them in allegories, and invented fables to account for their own special possession of them. So

that, instead of preserving in their primitive simplicity and purity these blessings of original

revelation, they overlaid them with poetical ornament; and the whole wears a fabulous aspect,

until by close and severe examination we discover the truth which the apparent fable contains.

These being the conflicting elements in the breast of man; the old inheritance or original dowry

of truth, imparted to him by God in the primitive revelation; and error, or the foundation for

error, in his degraded sense and spirit now turned from God to nature, false faiths easily sprung

up and grew rank and luxuriant, when the Divine Truth was no longer guarded with jealous

care, nor preserved in its pristine purity. This soon happened among most Eastern nations, and

especially the Indians, the Chaldæans, the Arabians, the Persians, and the Egyptians; with

whom imagination, and a very deep but still sensual feeling for nature, were very predominant.

The Northern firmament, visible to their eyes, possesses by far the largest and most brilliant

constellations; and they were more alive to the impressions made by such objects, than are the

men of the present day.

With the Chinese, a patriarchal, simple, and secluded people,

idolatry long made but little progress. They invented writing within three or four generations

after the flood; and they long preserved the memory of much of the primitive revelation; less

overlaid with fiction than those fragments which other nations have remembered. They were

among those who stood nearest to the source of sacred tradition; and many passages in their

old writings contain remarkable vestiges of eternal truth, and of the WORD of primitive

revelation, the heritage of old thought, which attest to us their original eminence.

But among the other early nations, a wild enthusiasm and a sensual idolatry of nature soon

superseded the simple worship of the Almighty God, and set aside or disfigured the pure belief

in the Eternal Uncreated Spirit. The great powers and elements of nature, and the vital

principle of production and procreation through all generations; then the celestial spirits or

heavenly Host, the luminous armies of the Stars, and the great Sun, and mysterious, ever-

changing Moon (all of which the whole ancient world regarded not as mere globes of light or

bodies of fire, but as animated living substances, potent over man’s fate and destinies); next

the genii and tutelar spirits, and even the souls of the dead, received divine worship. The

animals, representing the starry constellations, first reverenced as symbols merely, came to be

worshipped as gods; the heavens, earth, and the operations of nature were personified; and

fictitious personages invented to account for the introduction of science and arts, and the

fragments of the old religious truths; and the good and bad principles personified, became also

objects of worship; while, through all, still shone the silver threads .of the old primitive


Increasing familiarity with early oriental records seems more and more to confirm the probability

that they all originally emanated from one source. The eastern and southern slopes of the

Paropismus, or Hindukusch, appear to have been inhabited by kindred Iranian races, similar in

habits, language, and religion. The earliest Indian and Persian Deities are for the most part

symbols of celestial light, their agency being regarded as an eternal warfare with the powers of

Winter, storm, and darkness. The religion of both was originally a worship of outward nature,

especially the manifestations of fire and light; the coincidences being too marked to be merely

accidental. Deva, God, is derived from the root div, to shine. Indra, like Ormuzd or Ahura-Mazda,

is the bright firmament; Sura or Surya, the Heavenly, a name of the Sun, recurs in the Zend

word Huare, the Sun, whence Khur and Khorshid or Corasch. Uschas and Mitra are Medic as well

as Zend Deities and the Amschaspands or “immortal Holy Ones” of the Zend-Avesta may be

compared with the seven Rishis or Vedic Star-God, of the constellation of the Bear.

Zoroastrianism, like Buddhism, was an innovation in regard to an older religion; and between the

Parsee and Brahmin may be found traces of disruption as well as of coincidence. The original

Nature-worship, in which were combined the conceptions both of a Universal Presence and

perpetuity of action, took different directions of development, according to the difference

between the Indian and Persian mind.

The early shepherds of the Punjaub, then called the country of the Seven Rivers, to whose

intuitional or inspired wisdom (Veda) we owe what are perhaps the most ancient religious

effusions extant in any language, apostrophized as living beings the physical objects of their

worship. First in this order of Deities stands Indra, the God of the “blue” or “glittering”

firmament, called Devaspiti, Father of the Devas or Elemental Powers, who measured out the

circle of the sky, and made fast the foundations of the Earth; the ideal domain of Varouna, “the

All-encompasser,” is almost equally extensive, including air, water, night, the expanse between

Heaven and Earth; Agni, who lives on the fire of the sacrifice, on the domestic hearth, and in

the lightnings of the sky, is the great Mediator between God and Man; Uschas, or the Dawn,

leads forth the Gods in the morning to make their daily repast in the intoxicating Soma of

Nature’s offertory, of which the Priest could only compound from simples a symbolical imitation.

Then came the various Sun-Gods, Adityas or Solar Attributes, Surya the Heavenly, Savitri the

Progenitor, Pashan the Nourisher, Bagha the Felicitous, and Mitra the Friend.

The coming forth of the Eternal Being to the work of creation was represented as a marriage,

his first emanation being a universal mother, supposed to have potentially existed with him from

Eternity, or, in metaphorical language, to have been “his sister and his spouse.” She became

eventually promoted to be the Mother of the Indian Trinity, of the Deity under His three

Attributes, of Creation, Preservation, and Change or Regeneration.

The most popular forms or manifestations of Vishnu the Pre-server, were his successive avataras

or historic impersonations,

which represented the Deity coming forth out of the incomprehensible mystery of His nature,

and revealing Himself at those critical epochs which either in the physical or moral world seemed

to mark a new commencement of prosperity and order. Combating the power of Evil in the

various departments of Nature, and in successive periods of time, the Divinity, though varying in

form, is ever in reality the same, whether seen in useful agricultural or social inventions, in

traditional victories over rival creeds, or in physical changes faintly discovered through tradition,

or suggested by cosmogonical theory. As Rama, the Epic hero armed with sword, club, and

arrows, the prototype of Hercules and Mithras, he wrestles like the Hebrew Patriarch with the

Powers of Darkness; as Chrishna-Govinda, the Divine Shepherd, he is the Messenger of Peace,

overmastering the world by music and love. Under the human form he never ceases to be the

Supreme Being. “The foolish” (he says, in Bhagavad Ghita), “unacquainted with my Supreme

Nature, despise me in this human form, while men of great minds, enlightened by the Divine

principle within them, acknowledge me as incorruptible and before all things, and serve me with

undivided hearts.” “I am not recognized by all,” he says again, “because concealed by the

supernatural power which is in me; yet to me are known all things past, present, and to come;

I existed before Vaivaswata and Menou. I am the Most High God, the Creator of the World, the

Eternal Poorooscha (Man-World or Genius of the World). And although in my own nature I am

exempt from liability to birth or death, and am Lord of all created things, yet as often as in the

world virtue is enfeebled, and vice and injustice prevail, so often do I become manifest and am

revealed from age to age, to save the just, to destroy the guilty, and to reassure the faltering

steps of virtue. He who acknowledgeth me as even so, doth not on quitting this mortal frame

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  1. joe the rapper coming up!
0056977543_square LeSbLeSd 1,265 post(s)

B.L.E.S.D. –

M_b028e4fc6d0fcbc7ec600a01b1e5a4c4_square Morels 1 post(s)
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Best Male Emcee

StorminNorm ProphMurph You voted for Trilogy Hubus DakidStripez KillaGreen 12Gage theKingJMAC Nicatein Polls Close – February 14th Winners Announced – February 21st.

Best Female MC

You voted for Knowledgeborn JayCeePretty SexyShay Drinkinstein CBE Trick Polls Close – February 14th Winners Announced – February 21st.

Best Lyricist

Presto Hazmat13 ProphMurph You voted for inPhynit314 StorminNorm Konflikt Knowledgeborn Dubetta KillaGreen Trilogy theKingJMAC Polls Close – February 14th Winners Announced – February 21st.

Most Slept On MC

LOKWan 3MK Trilogy TheKingJMAC You voted for KillaGreen Mikiedagrip Polls Close – February 14th Winners Announced – February 21st.

Most Slept On Producer

KDubz You voted for MozartJns BDizzle vispimptight aRcane Polls Close – February 14th Winners Announced – February 21st.

Most Improved MC

B_Milli 12Gage ProphMurph You voted for KillaGreen JackHammer theKingJMAC dxfresh CORED mceeville Polls Close – February 14th Winners Announced – February 21st.

Most Improved Producer

You voted for da_bullet DutchmcVeigh BDizzle Polls Close – February 14th Winners Announced – February 21st.

Best Battle MC

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Best Freestyle MC

You voted for double0negro DakidStripez REALSTYLES Dondadopeman KillaGreen la$e_legend monstermatt Polls Close – February 14th Winners Announced – February 21st.

Best New MC

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Most Underground MC

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Most Original MC

monstermatt You voted for KONFLIKT ProphMurph Dondadopeman Hubus inphynit314 Hazmat13 KillaGreen theKingJMAC Kinetic Polls Close – February 14th Winners Announced – February 21st.

International MC

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Best Male Producer

You voted for BeatHicularHomicide Eratik Watkinz friDay dutchMcVeigh SickleCellz produce Polls Close – February 14th Winners Announced – February 21st.

Best Female Producer

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Best New Producer

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Most Original Producer

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DT Entertainer

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DT Soldier

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International Producer

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Most Effective Promoter

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Best R&B Singer

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  1. the memoirs of a dt mad scientist : the written revisions of

the archives of sir knowledge x

(yeah, i am a nerd! call me e.t.


educated thug

phone home mother phuckers

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

1st song to be revised ; ( hopefully after i revise it ; the


will send me the beat; let me see this is gonna be hard

for i haven’t written a song in 8 years, but ready and willing

dt all day!

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

this makes a good one

“NEW ERA” recorded 26 days ago beat by: Ondre 40 Plays / 0

Challenges 3 Dope points

(background )sang ,sang str8 real echoes

memiors, of a mad scientist

i represent the dt south

l#aying the knight of the sun to fulfill all drought

i feel the rainfall coming

we stunning number one and

i bang lke a bluegrass tamburine

we sideways in the gulf

on this gulf coast high feeh

disrespect the south and we not to be played likely

beat a hater ass like malcom in x of spike lee

rodney dangerfield

ass whip you like rodney king

i am the black rocky balboa of the dt ring

i make you laugh like summer and spring

shield you from haterism and bullshifting

welcome to dopeland , i am the president that ride a horse

on a moonbeam

click bad like the a-team

flip game for auto-matic

dopeland isah beez the savage

that is hard to manage

always busting flows for


cornbread or cabbage

durty souf is more than flashy shit and

looking lavish

but our status

building up our soldiers like we dt drill sergeants in full metal jackets

we some thrashers

spiritual body basher

implement the dictation

to symbolize the replication

of a natural disaster

i am the new durty bastard

light a blunt

make forehead into a pussy cunt

and piss over yall casket

you dont wanna see me dude in a moment of graffic

tal pink said make them trick hop like rabbits

lay low and pluck each mcee in the dopeland traffic

however isah bez the bastard

mind intelligent and busted freeze on dt colder than a blizzard in alaska

sipping purple in my shasta

lyrical master

beat a industry to underground artist like he escaped from attica

durty south hip-hop is what i represent call me a dt ambassador

freestyle eloheem , living dt reality , smashing frauds spreading

pipe dreams

hating on financial non-deprivation schemes

i am the sang real eloheem

pop one out the magazine

hit one in the spleen

sipping crunk juice out a infantry canteen

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

the shadow school / sir knowledge x / sang real universe

all the following are tracks over dt recorder beats

and all are free’s that freeze so i hope you enjoy!

  1. first stop

the rightful heir to dopeland if anything should happen to the


why? because he is like the lil brother i never had ,

i understand his passion for his concept to be heard and felt

his music speaks to the true souls ; well let me just list the freeze

over his beats first the studio tracks




recorded 3 months ago

beat by: dopetracksgulfcoastinvasionLLAWFIRM

34 Plays / 0 Challenges

4 Dope points

Dopetracks-logo_square dasirknowledgex 2,964 post(s)




recorded 3 months ago

beat by: dopetracksgulfcoastinvasionLLAWFIRM

35 Plays / 0 Challenges

3 Dope points

Decepticon_square RECON 974 post(s) MEKKA BT-bitch n!gg@z feat recon

peep this this a new artist we;re recording coming outof the bay area named MekkaBT this is an exclusive dopetracks and myspace only preview track of the mixtape:Streets life being dropped later this year1 peep game kids 16 and spits doper lyrics than most cats our age

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

update coming up

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

MIX FROM jahn dramaddical coming up

Dopeland-logo-1_square streetteam_x_jahndramaddical... 24 post(s)

“dopeland we tried to told ya!” recorded 1 minute ago beat by: streetteam_x_jahndramaddical 2 Plays / 0 Challenges 1 Dope points

Dopeland-logo-1_square streetteam_x_jahndramaddical... 24 post(s)

“dopeland it is a new day!” recorded 1 minute ago beat by: streetteam_x_jahndramaddical 3 Plays / 0 Challenges 1 Dope points

Dopetracks-logo_square dasirknowledgex 2,964 post(s)

got you mega versal , what up jd, glad to see the haters didn’t

keep you away

post up my nig!

Dopeland-logo-1_square streetteam_x_jahndramaddical... 24 post(s)

here you go nate

“dopeland ! and datz wazzup!” recorded less than a minute ago beat by: streetteam_x_jahndramaddical 2 Plays / 0 Challenges 1 Dope points

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