Michael Wynn's Occult Reference Library
BACCHUS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

least; but tacitus seems never to use the names of roman deities, except advisedly and with reflection. of the gods, he names only mercury and mars (germ. 9. ann. 13, 57. hist. 4, 64; of deified heroes, hercules, castor and pollux (germ. 9, 43; of goddesses, 120 gods. isis (germ. 9, the terra mater by her german name (germ. 40, and the mater deum (germ. 45. incompatible deities, such as apollo or bacchus, are never compared. what strikes us most, is the absence of jupiter, and the distinction given to mercury, who was but a deity of the second rank with the eomans, a mere god of merchants, but here stands out the foremost of all: deorum maxime mercurium colunt: to him alone do human sacrifices fall, while mars and hercules content themselves with beasts. this prominence of merciiry is prob

me of saxnedt^ or, without the need of any transition, ear might at once be ares* war is burdensome in old age. transl- the notions of raving (wiitcn) and insanire are suitable to the blustering stormful god of war. homer calls ares 0ovpns the wild, and("tcj)p(cv the insensate, 6y nvriva oi'sf depia-ra, ii. 5, 761. but naiverai is said of other gods too, particularly zeus (8 .300) and dionysos or bacchus (6, l;-i2^ one might think of fro, freyr (ch. x, but of course glittering swords were attributed to more than one god; thus poseidon (ke])tune) wields a sfivov aop, ii. 14, 38j, and apollo is called xpvo-zeus (see suppl. but further, as the sa

ging, common as they must have been on all sorts of occasions with the people of that time, could not have so exasperated the clergy. they call the ship' malignorum spirituum simulacrum' and' diaboli ludibrium' take for granted it was knocked together' infausto omine' and' gentilitatis studio' that' maligni spiritus' travel inside it, nay, that it may well be called a shi]3 of neptune or mars, of bacchus or venus; they must burn it, or make away with it somehow^ probably among the common people of that region there still survived some recollections of an ancient heathen worship, which, though checked and circumscribed for centuries, had never yet been entirely uprooted. i consider this ship, travelling about the isis. 2g3 country, welcomed by streaming multitudes, and honoured with festive

of that goddess whom tacitus identifies with isis, and who (like nerthus) brought peace and fertility to mortals. as the car was covered uj, so entrance to the interior of the ship seems to have been denied to men; there need not have been an image of the divinity inside. her name the people had long ago forgotten, it was only the learned monks that still fancied something about neptune or mars, bacchus or venus: but to the externals of the old festivity the l")eople's apjdctite kept returning from time to time. how should that' pauper rusticus' in the wood at inden have lighted on the thought of building a ship, had there not been floating in his mind recollections of former processions, perhaps of some in neighbouring districts? it is worthy of note, that the weavers, a numerous and arr

fire very artificial made thereon, until it fall to wrack' enoch wiedemann's chronik von hof tells how' on shrove-tuesday evil-minded lads drove a 'plough about, yoking to it such damsels as did not pay ransom; others went behind them sprinkling chopped straw and sawdust (siichs. provinz. bl. 8, 347) pfeiffer, chron. lips, lib, 2, 53' mos erat antiquitus lipsiae, ut liberalibus (feast of liber or bacchus, i.e, carnival) personati juvenes per vicos oppidi aratriim circum ducerent, puellas obvias per lasciviam ad illius jugum accedere etiam repugnantes cogerent, hoc veluti ludicro poenam expetentes ab iis quae innuptae ad eum usque diem mansissent' on these and similar processions, more details will be given hereafter; i only wish at present to shew that the driving of the j^lough and that o

ALEE J BOOK OF AIWASS

no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance and clairaudience- the ability to see and hear spirits. athena grants clairsentie

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

silon-tau-rho-alpha-iota-alpha-sigma alpha-pi-omicron delta-epsilon-iotarho- alpha-delta-omicron-sigma phi-alpha-nu-eta-theta, omega theta-epsilon-omega-nu chi-omicron-rho-omicron-pi-omicron-iota alpha-nualpha- xi soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, th

("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highe

it is the method of catholic christianity, and consists in the dramatization of the legend of the god. the bacchae of euripides is a magnificent example of such a ritual; so also, through in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed o

rils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those women, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not further transgress by dwelling upon the identity of this legend with the course of nature, its madness, its pr

course of nature, its madness, its prodigality, its intoxication, its joy, and above all its sublime persistence through the cycles of life and death. the pagan reader must labour to understand this in pater's "greek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individua

so the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in accordance wit

hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<nuith, which makes possible the process described in the previous notes. but it is not permissible here to explain fully the exact matter or manner of this adjustment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrument, and balanced it truly, and filled it

ts: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and

the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :atu: letters :let: in nature: correspondences :ter: the fool: o :aleph (an ox: 1 :air (the con :the free breath. the (the babe: english a: dition of: svastika. the holy in the egg: more or: all life: ghost. the virgin's on the lo: less: the impar: womb. parzial as "der tus, bacchus: tial vehicle: reine thor" who knows diphues: sexually: nothing. horus. etc: undevelop: christ-bacchus as the: ed. life: innocent babe, pursued: i.e. the: by herod-here: organ of: hercules strangling: possible: the serpents. the: expression: unconscious self not: yet determined in any: direction: the devil :xv :ayin (an: 70:capricornus :parzival in black armour (baphomet: eye) en (an earth

the serpents. the: expression: unconscious self not: yet determined in any: direction: the devil :xv :ayin (an: 70:capricornus :parzival in black armour (baphomet: eye) en (an earthy: ready to return to throned: glish a, or: sign ruled: montsalvat as redeemeradored by: o more or: by saturn: king: horus come to male& fe: less: the: mars exalt: full growth. christmale. see: bleat of a: ed therein: bacchus with calvary- eliphas: goat, a'a: sexually: cross kithairon- levi's de: male: thyrsus. sign: love: i.e: the instinct: to satisfy: godhead by: uniting it: with the: universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy

annot be injured by aught that may befall it. in the aeon of osiris it was indeed realised that man must die in order to live. but now in the aeon of horus we know that every event is a death; subject and object slay each other in "love under will; each such death is itself life, the means by which one realises oneself in a series of episodes. the second main point is the completion of the a babe bacchus by the o pan (parzival wins the lance, etc. 37 the first process is to find the i in the v- initiation, purification, finding the secret root of oneself, the epicene virgin who is 10 (malkuth) but spelt in full 20 (jupiter. this yod in the "virgin" expands to the babe in the egg by formulating the secret wisdom of truth of hermes in the silence of the fool. he acquires the eye-wand, behold

istically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who begets god in flesh upon the virgin, according to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each li

bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is appropriate to bacchus. the wafer may, however, be more complex, the "cake of light" described in liber legis. this is used in the exoteric mass of the phoenix (liber 333, cap: 44) mixed with the blood of the magus. this mass should be performed daily at sunset by every magician. corn and wine are equivalent to flesh and blood; but it is easier to convert live substances into the body and blood of god, than to p

igion. the magician may therefore be confident that spiritual beings exist, and seek the knowledge and conversation of his own holy guardian angel with the same ardour as that of frater perdurabo when he abandoned all: love, wealth, rank, fame, to seek him. nay, this he must do or condemn himself to be 262 torn asunder by the maenads of his insensate impulses; he hath no safety save he himself be bacchus! bacchus, divine and human! bacchus, begotten on semele of zeus, the adulterous lord of thunder ravishing, brutally, his virginal victim! bacchus, babe hidden from hate in the most holy of holies, the secret of thy sire, in the channel of the star-spate, whereof one serpent is thy soul! bacchus, twyformed, man-woman, bacchus, whose innocence tames the tiger, while yet thy horns drip blood

adulterous lord of thunder ravishing, brutally, his virginal victim! bacchus, babe hidden from hate in the most holy of holies, the secret of thy sire, in the channel of the star-spate, whereof one serpent is thy soul! bacchus, twyformed, man-woman, bacchus, whose innocence tames the tiger, while yet thy horns drip blood upon thy mouth, and sharpen the merriment of wine to the madness of murder! bacchus, thy thyrsus oozes sap; thine ivy clings to it; thy lionskin slips from thy sleek shoulders, slips from thy lissome loins; drunk on delight of the godly grape, thou knowest no more the burden of the body and the vexation of the spirit. come, bacchus, come thou hither, come out of the east; come out of the east, astride the ass of priapus! come with thy revel of dancers and singers! who fol

rily and amen! let not the magician forget for a single second what is his one sole business. his uninitiated "self (as he absurdly thinks it) is a mob of wild women, hysterical from uncomprehended and unstated animal instinct; they will tear pentheus, the merely human king who presumes to repress them, into mere shreds of flesh; his own mother, nature, the first to claw at his windpipe! none but bacchus, the holy guardian angel, hath grace to be god to this riot of maniacs; he alone can transform the disorderly rabble into a pageant of harmonious movements, tune their hyaena howls to the symphony of a paean, and their reasonless rage to self-controlled rapture. it is this angel whose nature is doubly double, that he may partake of every sacrament. he is at once a god who is drunken with t

e candidate will be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is the fool: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand "der reine thor" seizes the sacred lance. bacchus becomes pan. the holy guardian angel is the unconscious creature self- the spiritual phallus. his knowledge and conversation contributes occult puberty. it is therefore advisable to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one's own holy guardian angel when it has been communicated "line 6" he hails him as besz, the matter that destroys and devo

pollux, apollo the :casto& pollux (janus: diviner: 18 :apollo the charioteer :mercury: 19 :demeter (borne by lions :venus (repressing the fire of: vulcan: 20:(attis:(attis) ceres, adonis: 21 :zeus :jupiter (pluto: 22 :themis, minos, aeacus, and :vulcan: rhadamanthus :23 :poseidon :neptune: 24 :ares :mars: 25 :apollo, artemis (hunters :diana (as archer: 26 :pan, priapus (erect hermes :pan, vesta, bacchus, priapus: and bacchus: 27 :ares :mars: 28:(athena, ganymede :juno: 29 :poseidon :neptune: 30 :helios, apollo :apollo :31 :hades :vulcan, pluto: 32:(athena :saturn :32 "bis:(demeter :ceres :31 "bis :iacchus:(liber: 312 table i: xxxviii: xxxix :key scale: animals, real and: plants, real and: imaginary: imaginary: 0: 1 :god :almond in flower: 2 :man :amaranth: 3 :woman :cypress, opium poppy:

let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome

rm fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word, lashtal includes all this "la- naught. 335 "al- two "l" is "justice, the kteis fulfilled by the phallus "naught and two" because the plus and the minus have united in "love under will "a" is "the fool, naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, the wandering ghost, but with "possibilities. he is the naught that the two have made by "love under will "la" thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet "la" is thus the universe in that phase, with its potentialities

begotten in shamefullest sin and born in most blasphemous bliss. this is in fact the formula of our magick; we insist that all acts must be equal; that existence asserts the right to exist; that unless evil is a mere term expressing some relation of haphazard hostility between forces equally self-justified, the universe is as inexplicable and impossible as uncompensated action: that the orgies of bacchus and pan are no less sacremental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as such. it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the existence of "evil" is fa

ALEISTER CROWLEY MAGICK WITHOUT TEARS

king with me, you'll have no time to waste on other people. i fear your "christianity" is like that of most other folk. you pick out one or two of the figures from which the alexandrines concocted "jesus (too many cooks, again, with a vengeance) and neglect the others. the zionist christ of matthew can have no value for you; nor can the asiatic "dying-god- compiled from melcarth, mithras, adonis, bacchus, osiris, attis, krishna, and others- who supplied the miraculous and ritualistic elements of the fable. rightly you ask "what can i contribute" answer: one book. that is the idea of the weekly letter: 52 of yours and 52 of mine, competently edited, would make a most useful volume. this would be your property: so that you get full material value, perhaps much more, for your outlay. i though

ALEISTER CROWLEY MEDITATION

in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretation of this remarkable poem there is a difference between two great schools of adepts. one holds that jack is merely a corruption of john, ion, he who goes-hermes, the messenger. the other prefers to take jack simply and reverently as iacchus, the spiritual form of bacchus. but it does not matter very much whether we insist upon the swiftness or the rapture of the holy spirit of god; and that it is he of whom it is here spoken is evident, for the name horner could be applied to none other by even the most casual reader of the holy gospels and the works of congreve. and the context makes this even clearer, for he sits in a corner, that is in the place of chri

ALEISTER CROWLEY THE LOST CONTINENT

the reality of the occurrence. it was then a virgin high priestess who achieved so notable a renown; whether or not this is a mere poetic parable of the abiogenesis--if it is indeed fair so to describe it--of the eleventh stage of zro is another and an open question. in any case, such is the tradition, and numerous parodies of it are still extant in the stories of the births of romulus and remus, bacchus, buddha and many other legendary heroes of modern times; we even catch an echo in the myths of such barbarian lands as syria. so much and no more concerning the underground gardens of atlas, and of their commerce with the inhabitants of venus. vii. of marriage and other curious customs of the atlanteans: and of sacrifices to the gods. i have already adverted to that most singular conceptio

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret g

me. it may be that my present extremity is the very condition required for the fulfilment of my work. who shall say what is power, what impotence? who shall be bold to measure the morrow, or declare what causes conjoin to bring forth an effect that no man knoweth? was not lao-tze thrust forth from his city? did not buddha go begging in rags? did not mohammed flee for his life into exile? was not bacchus the scandal and the scorn of men? than joseph smith had any man less learning? yet each of these attained to do his will; each cried his word, that all the earth yet echoes it! and each was able to accomplish this by virtue of that very circumstance which seems so cruel. shall i, who am armed with all their weapons at once, complain that i must go into the fight unfurnished? al ii,74 "the

eal' is 'bliss; the solution of each complex by 'tribulation- note the etymological significance of the word- is the spasm of joy which is the physiological and psychological accompaniment of any relief from strain and congestion. al iii,63 "the fool readeth this book of the law, and its comment& he understandeth it not" the old comment 63. a fact. the new comment the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool, is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot wil

ALEISTER CROWLEY EQ I 1

a have torn me with his teeth of fire; but i eluded them, as a flame hidden in a cloud of smoke, and took refuge in the land of ptah and sought sanctuary in the arms of seb. there were the glories of light revealed to me, and i became as a daughter of ceres playing in the poppied fields of yellow corn: yet still as a sun-limbed bacchanal i trampled forth the foaming must from the purple grapes of bacchus, and breathing it into the leaven of life, caused it to ferment, and bubble forth as the wine of iacchus. then with the maiden, who was also myself. i partook of the eucharist of love- the corn and the wine, and became one. then there came unto me a woman subtle and beautiful to behold, whose breasts were as alabaster bowls filled with wine, and the purple hair of whose head was as a dark

ALEISTER CROWLEY EQ I 5

let me behold thy face (i cannot explain this, there is confusion of personalities) i who speak to you, see what i tell you; but i, who see him, cannot communicate it to me, who speak to you. if one could gaze upon the sun at noon, that might be like 44 the substance of him. but the light is without heat. it is the vision of ut in the upanishads. and from this vision have come all the legends of bacchus and krishna and adonis. for the impression is of a youth dancing and making music. but you must understand that he is not doing that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the g

ALEISTER CROWLEY EQUINOX EQ I 1 2

with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are beyond all praise; the cigar is the best caba a i ever smoked. 137 i read through this volume of the record; and i dissolve my being into quintessential laughter. the entries are some of them so funny! previously, this had escaped me. 1.32. and now the rapture of it takes me! 1.25. the exquisite beauty of the women in the restaurant what john st. john would have

ALEISTER CROWLEY EQUINOX EQ I 4 2

ps of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madne

ALEISTER CROWLEY EQUINOX EQ I 4

was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the other.66 once and for all do not forget that nothing in this world is permanently good or evil; and, so long as it appears to be so, then remember that the 62 certainly not in the case of the mahometan religion and its sufi adepts, who drank the vintage of bacchus as well as the wine of iacchus. the question of chastity is again one of those which rest on temperament and not on dogma. it is curious that the astute vivek nanda should have fallen into this man-trap. 63 swami vivek nanda "raja yoga" p. 45. 64 the bhagavad-g ta, vi, 16, 17. 65 or more correctly as the buddhist puts its- skilfulness and unskilfulness. 66 "konx om pax" by a. crowley, pp

ALEISTER CROWLEY EQUINOX EQ I 6 2

" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! si

her, is not mercury a great god? virgo. indeed, son of maia, the greatest of all gods that tread upon the milky way. fr. gemini. it is so. sor. gemini. yet, brother, there is the sun-god! virgo. is not mercury the sun-god, when hidden during the night, among the souls of the dead? hail unto thee, trismegistus, hail unto thee! sor. gemini. hail, o sender of dreams! br. gemini. hail, o supporter of bacchus infant! mercury. hail, twins! first probationer. thou art indeed the greatest of all gods, o mercury! chorus. hail, mercury. mercury. yet, ye will betray me! bury me in a nameless grave! i came from god the world to save, i brought it wisdom from above, 104 worship, and liberty, and love. so be my grave without a name that earth may swallow up my shame [sor. gemini "plays her saddest yet s

y know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madn

ALEISTER CROWLEY EQUINOX EQ I 6

the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness w

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ng on the crescent moon, with twelve stars surrounding her head. in almost every roman catholic church on the continent of europe may be seen pictures and statues of mary, the "queen of heaven" standing on the crescent moon, her head surrounded with twelve stars "it would seem more than a chance that so many of the virgin mothers and goddesses of antiquity should have the same name. the mother of bacchus was myrrha; the mother of mercury or hermes was myrrha or maia; the mother of the siamese saviour sommona cadom was called maya maria, i.e `the great mary; the mother of adonis was myrrha; the mother of buddha was maya; now, all these names whether myrrha, maia or maria, are the same as mary, the name of the mother of the christian saviour. the month of may was sacred to these goddesses, s

ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is likewise figured with the divine krishna in her arms, as is mylitta, or istar, of babylon, also with the recurrent crown of stars, and with her child tammuz- 40- from bethlehem to calvary copyright 1998 lucis trust on her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite to recall that the cathedral of notre dame in paris is built upon the ancient site of a temple of isis, and that the early church very frequently availed itself of a so-called heathen opportunity to determine a christian rite or a day of sacred remembrance. even the establi

september 15th, others as in february or august. epiphanius mentions two sects, one celebrating in june, the other in july. the matter was finally settled by pope julius in 337 a.d, and st. chrysostom, writing in 390, says `on this day (i.e. 25th december) also the birth of christ was lately fixed at rome, in order that while the heathen were busy with their ceremonies (the brumalia, in honour of bacchus) the christians might perform their rites undisturbed'"42 the choice of this particular date is cosmic in its implications, and not unwittingly, we can be sure, did the wise men of earlier times make these momentous decisions. annie besant tells us that "he is always born at the winter solstice, after the shortest day in the year, at the midnight of the 24th december when the sign virgo is

ut of which he rose into heaven. so also was the phrygian attis called saviour, and the syrian tammuz or adonis likewise both of whom, as we have seen, were nailed or tied to a tree, and afterwards rose again from their biers or coffins. prometheus, the greatest and earliest benefactor of the human race, was nailed by the hands and the feet, and with arms extended, to the rocks of mount caucasus. bacchus or dionysus, born of the virgin semele to be the liberator of mankind (dionysus eleutherios as he was called) was torn to pieces, not unlike osiris. even in far mexico quetzalcoatl, the saviour, was born of a virgin, was tempted, and fasted forty days, was done to death, and his second coming looked for so eagerly that (as is well known) when cortes appeared, the mexicans, poor things, gre

to the resurrection. the uniqueness of christ's work lay in the fact that he was the first to enact the whole of the initiation ceremonial rites and ritual publicly, before the world at large, thus giving to humanity a demonstration of divinity centred in one person, so that all could see, could know, believe and follow in his steps. the same stories are told of hercules, of baldur, of mithra, of bacchus, and of osiris, to mention only a few of a large number. one of the early church fathers, firmicus maternus, tells us that the mysteries of osiris bear a close resemblance to the christian teaching, and that after the resurrection of osiris his friends rejoice together, saying "we have found him" annie besant points out in an illuminating passage that "in the christian mysteries as in the

ALICE BAILEY THE LABOURS OF HERCULES

has been the symbol of the initiate. but it is a dying wolf, and the wolf-nature that has devoured the soul nature until now is symbolized as dying out, for as man achieves balance the activity and power of the wolf dies out. the third is the corona, the crown held before man working in libra. the symbol is based on the story of ariadne, the mother aspect, who was given a crown of seven stars by bacchus, symbol of the second aspect of divinity which glorifies matter by making it the expression of the divine mind (from a.a.b. as with all of libra, interpretations and understanding of the constellations are difficult, but provocative of thought. if the data seems meagre and vague it is perhaps again representative of libran interlude, which one of the masters of the wisdom has called "the m

ARADIA GOSPEL OF THE WITCHES

i,e la tua bella tu vedrai,ma parlare non potrainel vedere la tua bella, page 36 for should i lose them id be lost myself,but with thy aid, diana, ill be saved.this is a very interesting invocation and tradition, and probably of great antiquity from very strikingintrinsic evidence. for it is firstly devoted to a subject which has received little attention the con-nection of diana as the moon with bacchus, although in the great dizionario storico mitologico, bypozzoli and others, it is expressly asserted that in greece her worship was associated with that ofbacchus, esculapius, and apollo. the connecting link is the horn. in a medal of alexander severus,diana of ephesus bears the horn of plenty. this is the horn or horn of the new moon, sacred todiana. according to callimachus, apollo himse

y it has even struck afrench writer that a franciscan in a railway carriage is a strange anomaly and a few more yearsof newspapers and bicycles (heaven knows what it will be when flying-machines appear) will proba-bly cause an evanishment of all.however, they die slowly, and even yet there are old people in the romagna of the north who knowthe etruscan names of the twelve gods, and invocations to bacchus, jupiter, and venus, mercury,and the lares or ancestral spirits, and in the cities are women who prepare strange amulets, overwhich they mutter spells, all known in the old roman time, and who can astonish even the learnedby their legends of latin gods, mingled with lore which may be found in cato or theocritus. with oneof these i became intimately acquainted in 1886, and have ever since e

BLAVATSKY H P ANTHROPOGENESIS

tion, o lord" of simeon and levi the patriarch remarks that they. are brethren; instru[[footnote(s "pantheon" text 15[[vol. 2, page] 212 the secret doctrine. ments of cruelty are in their habitations. o my soul, come not thou into their secret; unto their assembly* now in the original, the words "their secret" really are "their sod* and sod was the name for the great mysteries of baal, adonis and bacchus, who were all sun-gods and had serpents for symbols. the kabalists explain the allegory of the fiery serpents by saying that this was the name given to the tribe of levi, to all the levites, in short, and that moses was the chief of the sodales* it is to the mysteries that the original meaning of the "dragon-slayers" has to be traced, and the question is fully treated of hereafter. meanwhi

der the form of a fish, the ark of vaivasvata manu clean across the waters of the flood. there is no use in expatiating upon the esoteric meaning of the word fish (see payne knight, inman, gerald massey, etc) its theological meanings is phallic, but the metaphysical, divine. jesus is called the "fish" and so were vishnu and bacchus[[ies, the "saviour" of mankind, being but the monogram of the god bacchus called[[ichthus, the fish* as to the seven rishis in the ark, they symbolised the seven principles, which became complete in man only after he had separated, and become a human, and no longer a divine creature (see for further details "the seventh manu) nor have we many details about the submersion of the continent inhabited by the second root race. but the history of the third "lemuria" i

ed only during the samothracian mysteries. this identification, due, according to the scholiast apollon (rh. i. 217, to an indiscretion of mnaseas, is none at all, as names alone do not reveal much. there were still others again who maintained, being as right in their way, that there were only two kabiri. these were, esoterically, the two dioscuri, castor and pollux, and exoterically, jupiter and bacchus. the two personified the terrestrial poles, geodesically; the terrestrial, and the pole of the heavens- astronomically, as also the physical and the spiritual man. the story of semele and jupiter and the birth of bacchus, the bimater, with all the circumstances attending it, needs only to be read esoterically to understand the allegory. the parts played in the event by the fire, water, ear

let him sit confiding in his lofty thunder-peals, and wielding with both hands the fiery bolt; for these shall not avail, but fail he shall, a fall disgraceful, not to be endured (v. 980 "dark epaphos" was the dionysos-sabazius, the son of zeus and of demeter in the sabasian mysteries, during which the "father of the gods" assuming the shape of a serpent, begot on demeter, dionysos, or the solar bacchus. io is the moon, and at the same time the eve of a new race, and so is demeter- in the present case. the promethean myth is a prophecy indeed; but it does not relate to any of the cyclic saviours who have appeared periodically in various countries and among various nations, in their transitionary conditions of evolution. it points to the last of the mysteries of cyclic transformations, in

spiritual- perfection. when it is as far advanced in its spiritual evolution kronos will be no longer deceived. instead of the stone image he will have swallowed the anthropomorphic fiction itself. because, the serpent of wisdom, represented in the sabasian mysteries by the anthropomorphised logos, the unity of spiritual and physical powers, will have begotten in time (kronos) a progeny- dionysos-bacchus or the "dark epaphos" the "mighty one- the race that will overthrow him. where will he be born? prometheus traces him to his origin and birth-place in his prophecy to io. io is the moon-goddess of generation- for she is isis and she is eve, the great mother* he traces the path of the (racial) wanderings as plainly as words can express it. she has to quit europe and go to asia's continent

e "father of the greek tragedy" who invented the prophecy of prometheus; for he only repeated in dramatic form that which was revealed by the priests during the mysteria of the sabasia* the latter, however, is one of the oldest sacred festivals, whose origin is to this day unknown to history. mythologists connect it through mithras (the sun, called sabasius on some old monuments) with jupiter and bacchus. but it was never the property of the greeks, but dates from days immemorial. the translators of the drama wonder how aeschylus could become guilty of such "discrepancy between the character of zeus as portrayed in the 'prometheus bound' and that depicted in the remaining dramas (mrs. a. swanwick) this is just because aeschylus, like shakespeare, was and will ever remain the intellectual "

, the daughter of ceres, and not of latona (see aelian var. hist. i, v. c. xviii, tom. 1, p. 433 edition gronov) but aeschyius was initiated* sabasia was a periodical festival with mysteries enacted in honour of some gods, a variant on the mithraic mysteries. the whole evolution of the races was performed in them[[vol. 2, page] 420 the secret doctrine. cyclic evolution the "man-saviour" the solar bacchus or "dionysos" more than a man. dionysos is one with osiris, with krishna, and with buddha (the heavenly wise, and with the coming (tenth) avatar, the glorified spiritual christos, who will deliver the suffering christos (mankind, or prometheus, on its trial. this, say brahminical and buddhistic legends, echoed by the zoroastrian and now by the christian teachings (the latter only occasiona

s of the male-female aeons--amphian-essumene, and vannanin-lamer (father and mother; vide valentinian table, in epiphanius- while the fourth adam, or race, is represented by a priapean monster. the latter- a post-christian fancy- is the degraded copy of the ante-christian gnostic symbol of the "good one" or "he, who created before anything existed" the celestial priapus- truly born from venus and bacchus when that god returned from his expedition into india, for venus and bacchus are the post-types of aditi and the spirit. the later priapus, one, however, with agathodaemon, the gnostic saviour, and even with abraxas, is no longer the glyph for abstract creative power, but symbolizes the four adams, or races, the fifth being represented by the five branches cut off from the tree of life on

the whole forming the perfect bisexual emblem or symbol or y (e) h (o) v (a) h, the male and female symbol. perhaps also, when people realise the true meaning of the office and title of the kadesh kadeshim "the holy ones" or "the consecrated to the temple of the lord- the "holy of holies" of the latter may assume an aspect far from edifying. iacchus again is iao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill (the high place) of the lord" asks the holy king david "who shall stand in the place of his kadushu[[hebrew (psalms xxiv. 3. kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or to set apart; but it also means the ministry of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is

but now judaism, built solely on phallic worship, has become one of the latest creeds in asia, and theologically a religion of hate and malice toward everyone and everything outside themselves. philo judaeus shows what was the genuine hebrew faith. the sacred writings, he says, prescribe what we ought to do. commanding us to hate the heathen and their laws and institutions. they did hate baal or bacchus worship publicly, but left its worst features to be followed secretly; and it is with the talmudic jews that the grand symbols of nature were the most profaned. with them, as now shown by the discovery of the key to the correct bible reading- geometry, the fifth divine science("fifth- because it is the fifth key in the series of the seven keys to the universal esoteric language and symbolo

BLAVATSKY H P COSMOGENESIS

tions- therefore "distinct from the atoms of the nyaya" this creative brahma, issuing from the mundane or golden egg, unites in himself both the male and the female principles. he is, in short, the same as all the creative protologoi. of brahma, however, it could not be said, as of dionysos[[protogonon diphue trigonon baccheion hanakta hagrion arreton kruphion dikerota dimorphon- a lunar jehovah- bacchus truly, with david dancing nude before his symbol in the ark- because no licentious dionysia were ever established in his name and honour. all such public worship was exoteric, and the great universal symbols were distorted universally, as those of krishna are now by the vallabacharyas of bombay, the followers of the infant god. but are these popular gods the true deity? are they the apex a

gham of india. the attempt to derive god from the anglo-saxon synonym "good" is an abandoned idea, for in no other language, in all of which the term varies more or less, from the persian khoda down to the latin deus, has an instance been found of a name of god being derived from the attribute of goodness. to the latin races it comes from the aryan dyaus (the day; to the slavonian, from the greek bacchus (bagh-bog; and to the saxon races directly from the hebrew yodh or jod. the latter is[[diagram, the number-letter 10, male and female, and jod the phallic hook- hence the saxon godh, the germanic gott, and the english god. this symbolic term may be said to represent the creator of physical "humanity" on the terrestrial plane; but surely it had nothing to do with the formation or "creation"

lain well the thousand and one images under which the moon was represented by the ancients. it also shows how much more profoundly learned in the selenic mysteries were the ancients than are now our modern astronomers. the whole pantheon of the lunar gods and goddesses, nephtys or neith, proserpina, melytta, cybele, isis, astarte, venus, and hecate, on the one hand, and apollo, dionysius, adonis, bacchus, osiris, atys, thammuz, etc, etc, on the other, all show on the face of their names and titles- those of "sons" and "husbands" of their mothers- their identity with the christian trinity. in every religious system the gods were made to merge their functions as father, son, and husband, into one, and the goddesses were identified as "wife, mother, and sister" of the male god; the former syn

hey are both right, for the immaculate goddess of the latin church is a faithful copy of the older pagan goddesses; the number (twelve) of the apostles is that of the twelve tribes, and the latter are a personification of the twelve great gods, and of the twelve signs of the zodiac. every detail almost in the christian dogma is borrowed from the heathens. semele, the wife of jupiter and mother of bacchus, the sun, is, according to nonnus, also "carried" or made to ascend to heaven after her death, where she presides between mars and venus, under the name of the queen of the world, or the universe[[panbasileia "at the names of which, as at the names of hathor, hecate, and other infernal goddesses "tremble all the demons[[semelen premousi daimones" this greek inscription on a small temple, r

nean, wherein, according to creuzer (i, vi, ch. 1, oracles were rendered, then it will become the pleasure of the occultists to prove that both aidoneus and dionysius are the bases of adonai, or "jurbo adonai" as jehovah is called in codex nazaraeus "thou shalt not worship the sun, who is named adonai, whose name is also kadush and el-el (cod. naz, i, 47; see also psalm lxxxix, 18, and also "lord bacchus" baal-adonis of the sods or mysteries of the pre-babylonian jews became the adonai by the massorah, the later-vowelled jehovah. hence the roman catholics are right. all these jupiters are of the same family; but jehovah has to be included therein to make it complete. jupiter-aerios or pan, the jupiter ammon, and the jupiter-bel-moloch, are all correlations and one with yurbo-adonai, becaus

BLUE EQUINOX

ginal sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, th

th the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the t

DAVID ICKE CHILDREN OF THE MATRIX

ing lepers, the blind, and the deaf. he died at about the age of 30 and some traditions say he was crucified on a tree. he was also portrayed on a cross, rose from the dead, and was considered the saviour. his followers apparently knew him as "jezeus" or "jeseus, which means "pure essence. it is said that he will return on a white horse to judge the dead and fight the "prince of evil. dionysus or bacchus, the son of god of greece he was born to a virgin mother on december 25th and put in a manger and swaddling clothes. he was a teacher who travelled, performing miracles. he turned water into wine (like the sun) and rode in triumph on an ass (so did the egyptian deity, set. he was the ram or the lamb, god of the vine, god of gods and king of kings, only begotten son, bearer of sins, redeeme

the lamb, god of the vine, god of gods and king of kings, only begotten son, bearer of sins, redeemer, anointed one (christos, alpha and omega. he was hung and crucified on a tree, but rose from the dead on march 25th. during the 1st century bc, the hebrews in jerusalem also worshipped this deity. j.m. roberts writes in antiquity unveiled (health research, 1970) that "ies, the phoenician name for bacchus, offers the origin to jesus. he says ies can be broken up into "i (the one) and "es (fire and light. taken as one word "ies" means the one light. he goes on "this is none other than the light of st john's gospel; and this name is to be found everywhere on christian altars, both protestant and catholic, thus clearly 206 children of th matrix showing that the christian religion is but a modi

of the sun, was transformed into the birthday of jesus" the defining moment in christian history came in ad325 when constantine called together 318 bishops of the "christian" church to his palace at nicaea (now iznik in turkey) for the infamous council of nicaea. i say "christian, but in fact there were representatives of the sun and moon cults of apollo, osiris and isis, demeter/ceres, dionysus/bacchus, jupiter/zeus, and, of course, sol invictus. so jesus was naturally given the birthday of december 25th; the birthday of the sun. nicaea was the moment when jesus and christ were brought together for the first time in the way of the other "anointed" sun gods. the council was convened to end the conflict and squabbling between the followers of st paul's "jesus, a supernatural god, and those

DAVID ICKE THE BIGGEST SECRET

homet, of arabia.22all but a few of those sons of god or prophets, and the mind-prison religions foundedin their names, come from the very lands occupied or influenced by peoples emerging fromthe near east and the caucasus. the lands of the aryans and reptile-aryans. other sons ofgod included mithra or mithras, the pre-christian roman-persian god, and in greece andasia minor they had dionysus and bacchus. these were sons of god who died so our sinscould be forgiven, born of a virgin mother, and their birthdays were on. december 25th!mithra was crucified, but raised from the dead on march 25th- easter! mithran initiationstook place in caves adorned with the signs of capricorn and cancer, symbolic of the winter90and summer solstices, the high and low points of the sun. mithra was often portr

as the morning star. jesus was the christ. horuswas the krst. jesus was tempted on a mountain by satan. horus was tempted on amountain by set.23jesus is said to be the judge of the dead. he has some competition there. this wasalso said of the earlier nimrod, khrishna, buddha, ormuzd, osiris, aeacus and others.jesus is the alpha and omega, the first and the last. so was khrishna, buddha, lao-kiun, bacchus, zeus and others. jesus is claimed to have performed miracles such ashealing the sick and raising people from the dead. so did khrishna, buddha, zoroaster,bochia, horus, osiris, serapis, marduk, bacchus, hermes and others. jesus was bornof royal blood. so was buddha, rama, fo-hi, horus, hercules, bacchus, perseus andothers. jesus was born to a virgin. so was khrishna, buddha, lao-kiun or t

4,45the son/sun had died and so there was darkness. and look how many hours thislasted for: three. the same story of darkness at their death was told by the hindus ofkhrishna, the buddhists of buddha, the greeks of hercules, the mexicans ofquetzalcoatl, ad infinitum, long before jesus. when he died, jesus descended intohell, just like the earlier khrishna, zoroaster, osiris, horus, adonis/tammuz, bacchus,hercules, mercury and so on. he then rose from the dead like the earlier khrishna,buddha, zoroaster, adonis/tammuz, osiris, mithra, hercules and baldur. jesus wassymbolically crucified at easter because this is the spring equinox when the sun (jesus)enters the astrological sign of aries, the ram or. the lamb. the lamb in the book ofrevelation is the same symbol. in around 2,200 bc the grou

the lord of hosts is the house of israel and the menof judah his pleasant plant40 the bloodline symbolised as the vine is not, i wouldstrongly suggest, the bloodline of king david at all. he didnt exist for a start, whichconfirms the point rather conclusively. the symbolism of the vine can once again betraced back to babylon and egypt. in the mystery schools of greece, their sun godsdionysus and bacchus, were the patron gods of the vineyard.41 what do grapes dependupon to grow? the sun. the vine and the bloodline of jesus weaved in among thatsun symbolism is one of the royal and priestly bloodlines which lead back to thereptilians, the anunnaki. the new testament features the wedding at cana, but thiswas not a real wedding. it is again symbolic of the sun and the earth, the god andgoddess

, but thiswas not a real wedding. it is again symbolic of the sun and the earth, the god andgoddess. in the land of canaan every spring, they celebrated sexual and fertility ritesunder the title, the marriage festival of canaan.42 it was at the symbolic wedding atcana in the gospels that jesus turns the water into wine. it is the suns warmth and theearths water which grow the grapes to make wine. bacchus, the greek son of zeus andthe virgin semele, was said to have turned water into wine. also there were esseneritual terms related to water and wine. the essenes, therapeutae and gnostics wereseriously into hidden meanings and the jesus stories are a mass of interweavedallegories related to the sun, astronomy, astrology, bloodlines, secret knowledge and therituals and names used by the myste

er other names, the dionysian architectsand initiates from the frater solomonis mystery school also built great christiancathedrals funded by the knights templar. there were many rosicrucian and masonicemblems to be seen in the carvings of the notre dame cathedral in paris and numerousdepictions of compasses, squares and building tools before they were destroyed duringthe french revolution.25 the bacchus-dionysus architects were divided intocommunities headed by masters and wardens, just as freemasonry is today, and theysettled in israel where some researchers link them with the essenes, the egyptian sectwho produced the dead sea scrolls.26 bacchus-dionysus (two names for the same deity)was a symbol of the sun who was said to have been born to a virgin on december 25th.the foundation of fr

DEMONIC BIBLE

e earth, reborn in the image of satan. i am reborn in the image of satan, as a living demon in the flesh (dip forefinger of left hand in anointing oil, form inverted pentagram on forehead. i am ordained as a priest of the dark lord and an ambassador of his infernal empire *recite threee times. invocation of the lord of the earth i call upon the lord of the earth, the horned god of the earth. pan, bacchus, dionysus, kernunnos, herne, lord of the earth, horned god of the earth, come forth and manifest thyself. lord of the earth, i invoke thee. lord of the earth, i summon thee. lord of the earth, i conjure thee. come forth, lord of the earth, and manifest thyself within this body, this temple which i have prepared. come forth, lord of the earth, and manifest thyself. for i have crossed the ga

become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the earth, and manifest thyself. come forth, lord of the earth, and manifest thyself. invocation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure and fertility, come forth and manifest thyself. queen of the earth, i invoke thee. queen of the earth, i summon thee. queen o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sy sparkles. the indian variety is the most precious. when made into drinking cups or bound on the navel, it was claimed to prevent drunkenness. it was also believed to sharpen the wit, turn away evil thoughts, and give a knowledge of the future in dreams. drunk in a potion, it was thought to expel poison and render the barren fruitful. in ancient times it was frequently engraved with the head of bacchus and was a favorite with roman women. amiante a species of fireproof stone, which pliny and the ancient demonologists recommended as excellent against the charms of magic. the amityville horror a well-publicized case of a modern haunting that turned out to be an elaborate hoax. on november 13, 1974, a large colonial house at 112 ocean ave, amityville, long island, new york, was the scene of

ning with i rode in a flying saucer (1952. through the school, van tassell published a journal, the proceedings of the college of universal wisdom. the school was closed soon after van tassell s death. collegia artificum ancient roman craftsmen s society. according to f. t. b. clavel, historian of freemasonry, the college of architects was from attica, and its members established the mysteries of bacchus at rome. encyclopedia of occultism& parapsychology. 5th ed. collegia artificum 309 colley, thomas (d. 1912) the archdeacon of natal and rector of stockton, a church of england parish, and an ardent english psychical investigator. for a period of 40 years preceding his death in 1912, colley had many extraordinary psychical experiences. although he participated in the exposure of the fraudul

parnassus was the abode of the sun-god apollo; the lovely vale of aphaca that of adonis; the oak-groves of dodona favored of zeus; and the gloomy caves with their roar of subterranean waters the oracle of trophonius. innumerable instances of magical wonder-working are found in the stories of greek deities and heroes. the power of transformation is shown in a multitude of cases, among them that of bacchus who, by waving a spear, could change the oars of a ship into serpents and the masts into heavy-clustered vines. he could also cause tigers, lynxes, and panthers to appear amidst the waves and the terrified sailors leaping overboard to take the shape of dolphins. in the story of circe, the enchantress took her magic wand and with her enchanted philter turned her lovers into swine. the serpe

al probably symbolized the creation of the world and also the harvest and its growth. connected with this mystery was the worship of cybele, goddess of the earth, cities, and fields. her priests, the corybantes, dwelt in a cave where they held their ceremonies, including a wild and orgiastic weapon-dance, accompanied by the incessant shaking of heads and clanging of swords on shields. the cult of bacchus, it was thought, had been carried into greece from egypt by melampus. he was the god of the vine and vegetation, and his mysteries typified the growth of the vine and the vintage.the winter sleep of all plant life and its renewal in spring. women were his chief attendants.the bacchantes, who, clashing cymbals and uttering wild cries in invocation of their god, became possessed by ungoverna

an occult group, or a mystical stage of religion. the idea of initiation was inherited by the egyptians and assyrians from neolithic peoples who possessed secret organizations or mysteries analogous to those of the medwiwin of the north american indians or those of the australian blackfellows. initiation was a stage in the various grades of the egyptian priesthood and the mysteries of eleusis and bacchus. these processes probably consisted of tests of courage and fidelity (as with the ordeals of primitive peoples) and included such acts as sustaining a severe beating, drinking blood, real and imaginary; and so forth. in the popol vuh, the saga of the kiche indians of guatemala, there is a description of the initiation tests of two hero-gods on entrance to the native equivalent of hades. in

ars, there has never existed the least interest as regarded the strange lore of the witches, nor any suspicion that it embraced an incredible quantity of old roman minor myths and legends, such as ovid has recorded, but of which much escaped him and all other latin writers .even yet there are old people in the romagna of the north who know the etruscan names of the twelve gods, and invocations to bacchus, jupiter, and venus, mercury, and the lares or ancestral spirits, and in the cities are women who prepare strange amulets, over which they mutter spells, all known in the old roman time and who can astonish even the learned by their legends of latin gods, mingled with lore which may be found in cato or theocritus. with one of these i became intimately acquainted in 1886, and have ever sinc

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e spoken about, it should be understood that the same sacred ceremonies, initiatory processes, and revelations are intended, and that what is true of one applies with equal certainty to all the others. thus the greek geographer strabo recorded that the strange orgies in honor of the mystic birth of jupiter resembled secret tradition encyclopedia of occultism& parapsychology. 5th ed. 1380 those of bacchus, ceres, and cybele, and the orphic poems identified the orgies of bacchus with those of ceres, rhea, venus, and isis. euripides also mentioned that the rites of cybele were celebrated in asia minor in a manner identical with the grecian mysteries of dionysius and the cretan rites of the cabiri. the rev. geo. oliver, in his book the history of initiation (1829, asserted that the rites of fr

FAUST

part. roam ye others where it please you; we ll engirdle, we will ripple, round the thickly planted hillside where the trellised vines grow green; there the grower of the vine in anguish ponders hour- and day-long how uncertain is the promise of devoted industry. now with hoe and now with shovel, now with hilling, pruning, tying, unto all the gods he prayeth, to the sun-god best of all. pampered bacchus frets himself but little for his faithful servant, rests in bowers, lolls in caverns, prattling with the youngest faun. what he ever needed for his half-intoxicated dreaming, he has always near at hand in wineskins, pitchers, divers vessels right and left in cool recesses for eternal ages stored. but if all the gods together, helios the most important, fanning, moistening, warming, glowing

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

something to do with the controversy about a compass in paris under the league. the whole of the book de mensura appended to the de triplici minimo seems to me very peculiar. though he does seem to be going through the different types of geometrical figures, why should such figures "give a way for the charites (graces) of hermes ?2 or why should a "charitis domus" be found in a triangle formed of bacchus, diana, and hermes ?3 when the diagrams in the three latin poems published by wechel at frankfort are examined in the original editions, the discovery is made that the diagrams in the de triplici minimo et mensura differ greatly from those in the other two works, being sprinkled with large numbers of stars, flowers, leaves, and other fantasies (pi. 14 a, b. the editors of bruno's latin wor

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

hood, has little in common with its true significance as understood by the initiated. in vedic times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with passion or procreative energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which by the persians was worshipped for thousands of years, layard remarks "the plant or its product was called the mystical body of god, the living water or food of eternal life, when duly consecrat

pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which

rgy in the deity, instead of appearing as a child in the arms of its mother, is represented as a man, and that he is of equal importance with the woman; later he is identical with the sun, the woman, although still a necessary factor in the god-idea, being concealed or absorbed within the male. it is no longer woman who is to bruise the serpent's head, but the seed of the woman, or the son. he is bacchus in greece, adonis in syria, christna in india. he is indeed the new sun which is born on the 25th of december, or at the time when the solar orb has reached its lowest position and begins to ascend. it is not perhaps necessary to add that he is also the christ of bethlehem, the son of the virgin. nowhere, perhaps, is the growing importance of the male in the god-idea more clearly traced th

to be worshipped as male was formerly represented as "the great dyke, the terrible virgin who breathes out on crime, anger, and death" grote refers to numerous writers as authority for the statement that dionysos, who usually appears in greece as masculine, and who was doubtless the jehovah of the jews, was indigenous in thrace, phrygia, and lydia as the great mother cybele. he was identical with bacchus, who although represented on various coins as a "bearded venerable figure" appears with the limbs, features, and character of a beautiful young woman. sometimes this deity is portrayed with sprouting horns, and again with a crown of ivy. the phrygian attis and the syrian adonis, as represented in monuments of ancient art, are androgynous personifications of the same attributes. according t

rded venerable figure" appears with the limbs, features, and character of a beautiful young woman. sometimes this deity is portrayed with sprouting horns, and again with a crown of ivy. the phrygian attis and the syrian adonis, as represented in monuments of ancient art, are androgynous personifications of the same attributes. according to the testimony of the geographer dionysius, the worship of bacchus was formerly carried on in the british islands in exactly the same manner as it had been in an earlier age in thrace and on the banks of the ganges. in referring to the idean zeus in crete, to demeter at eleusis, to the cabairi in samothrace, and dionysos at delphi and thebes, grote observes "that they were all to a great degree analogous, is shown by the way in which they necessarily run

religion bestialized and its management regulated wholly with an idea to the gratification of man's sensuous desires, religious temples, under the supervision of the priesthood, became brothels, in which were openly practiced as part and parcel of religious rites and ceremonies the most wanton profligacy and the most shameless self-abandonment. the worship of aphrodite or venus, and also that of bacchus, originally consisted in homage paid to the reproductive principles contained in the earth, water, and sun, but, as is well known, this pure and beautiful worship, in later times, and especially after it was carried to greece, became synonymous with the grossest practices and the most lawless disregard of human decency. with the light which in these later ages science and ethnological rese

rmaphrodite--the creative principle throughout nature, which was originally worshipped as female. the actual signification of the word haya is "life" in ancient arabia it was applied to a group of kinsmen. the rev. mr. davis is of the opinion that noe or noah was the same as deon and that both were hu or hea the mighty, whose chariot was drawn by solar rays. this god was in fact the same as zeus, bacchus, and all the rest of the sun and water deities. it has been observed that, according to the ancient cosmogonies, within water was contained the life principle, and as a woman presided over it, or was the only being or entity present, she must have been the self-existent creator. from this woman sprang all creation. according to the account in genesis, the spirit of god moved on the face of

GILBERT THE MAGICAL MASON

ar, or the return of the lengthening of the days, about what we now call christmas.itwas suggested by a learned mystic physician, thirty years ago in an hermetic lecture, that our own present-day christmas pantomime reproduces (in dumb show) the sacred, mystical performances of olden times, when the annual or periodic rejuvenation of some god was celebrated; whether he was called osiris, mithras, bacchus, or the later christ of our own faith. you must all have observed from days of childhoodthatour pantomime exhibits four characters always and alone, and these four are closely repre255 sentative of humanity and the principles of man when man is viewed as a quaternary being.thecharacters, masks or personae are harlequin, colum255 bine, clown and pantaloon, and if we consider man as partly c

w words 'took of the stones. in leviticus, xxiv, we read that certain criminals were to bestonedto death, beyond the camp, notably any man who had cursed god.thechaldeans worshipped a mysterious stone called mniz255 ouris (see my edition of theoraclesofzoroaster)and offered sacrifices to it. the phoenicians worshipped sacred stone pillars which were called baetylia.thethebans of greece worshipped bacchus as a stone pillar, and tacitus in hishistory,book2,3,tells us that at paphos the goddess venus was represented by a conical stone.thegreeks used also to place pillars, consecrated stones, before their temples and gymnasia, and even before the dwellings of the notables: pausanias says that unhewn stones were preferred. cybele, the goddess, was represented by a black stone; and eusebius rema

fifth, or torch day, waslampadonemera.during the evening there was a torch-light procession of the mystai from athens to the temple of demeter at eleusis, where they remained during the night.thiswas a symbolic representation of the wanderings of demeter in search of her daughter, persephone.thesixth day was named that ofiakchos,son of jupiter and demeter, who was one form of the god, bakchos, or bacchus.thiswas the most important day of the festival.astatue of the god, bearing a torch and garlanded with myrtle, was carried in procession along theiera ados -sacred way- once halting to rest atiera suke -the sacred fig tree- amid joyful songs and dancesandthe beating of brazen vessels, all the way from the cerameicus to eleusis, entering by themuslikeeisodes,or mystical entrance. according t

es, about 131/ 2miles, the penalty being a fine of 1,000 drachmre. the wife of lycrugus was said to have been the first to incur the penalty. no person attending the festival could be arrested during its continuance for any previous offence, and no petition could be received at the mysteries.thedionysia,or mystic attic ceremonies in honour of dionysus, son of zeus and semele, a god who became the bacchus of the romans, were in their origin religious observ255 ances, but were at last degraded into mere popular holiday festivals of drink and immorality. they were held four times a year. while the eleusinia were representations of the story of proserpine and ceres, of human life and death, and of animal and vegetative life, the dionysia were at their origin also symbolic. they were instituted

edelephos,an essay ontheancient mysteries 285from the word meaning a deer or stag, as related to diana as a huntress, was made for the occasion, and offered to the goddess in worship. there is no record that any secret knowledge was conferred in the elaphebolia.theattic greek festival ofoschophoriais mentioned by plutarch,proclusandsuidas. it was celebrated in honour of athena (minerva, dionysos (bacchus, and ariadne. it was said to have been founded by theseus. it was a vintage festival. two noble youths dressed as girls, led a procession, carrying grapes and vine leaves, and were accompanied by singers and dancers. races were run, and the victors received a cup with fivesorts of contents- wine, honey, cheese, flour and oil. there does not appear to have been any religious teaching or mys

GLOBAL FREEMASONRY

ations against solomon. the origins of these columns again go back to ancient egypt. in the article entitled "allegory and symbols in our rituals" mimar sinan magazine states: various masonic symbols: the double column, the eye, and the compass and the square. global freemasonry lg materialism revisited lh for example, in egypt, horus and set were twin architects and supports of the heavens. even bacchus in thebes was one too. the two columns in our lodges have their origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns ar

o penetrate into the english eleusinian mysteries of the chapter-room, where the monks assembled on all solemn occasions, the more secret rites were performed and libations poured forth in much pomp to the bona dea" sir robert walpole's son horace, one of dashwood's political enemies and certainly a stranger to the abbey, mocked "whatever their doctrines were, their practice was rigorously pagan: bacchus and venus were the deities to whom they almost publicly sacrificed; and the nymphs and the hogsheads that were laid in against the festivals of this new church, sufficiently informed the neighbourhood of the complexion of those hermits" the membership roll of the medmenham monks no longer exists, if it ever did, but the names most reliably associated with the group include dashwood's broth

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

iraaiv 6vopba(trrjv avtov yeveadat t)]v 7roii]cnv [some of the homeridge say, that helena appeared to homer by nightj and bade him sing of those who warred against troy, slie wishing to make their deaths more enviable than other men^s lives. and that partly by homer's art, but chiefly by her, his poetry was made so lovely and world-renowned. isocr 'ex. iykoofitov in oratt. att. ed. bekker 2, 245. bacchus revealed himself to aeschylus: e; se ala)(v\ou\d; kal ol aiovvaov emo-tavra kekevcrat, rpayasiav iroietv. w? se rjv ri/j,epa [treloeaoat dionysus appeared to him and bade him wr

beguile the time by telling tales, 39' utile opus manuum vario sermone levemus, jerque vices aliquid, quod tempora longa videri non sinat, in medium vacuas referamus ad aures' dicta probant, primamque jubent narrare sorores. 167: desierat, mediumque fuit breve tempus, et orsa est dicere leuconoe, vocem tenuere sorores. 274: poscitur alcithoii, postquam siluere sorores. but it was the festival of bacchus, the priest had bidden them keep it' immunes operum dominas famulasque suorum' and the god avenged himself by turning their web into a tissue of vines and ivy, and the minyads into owls and bats (the song of women at the loom is also mentioned by agathias, p. 29) holda and berhta arc often angry at spinning which desecrates their' 0. boh. glosses in hanka so' icodna= mnsa (jungm. 5, lil. i

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the long extent of these stony recesses. the word mystery is derived from the greek mu "to close the mouth" and every symbol connected with them had a hidden meaning. as plato and many of the other sages of antiquity affirm, these mysteries were highly religious, moral, and beneficent as a school of ethics. the grecian mysteries, those of page 162 the key to theosophy- hp blavatsky.txt ceres and bacchus, were only imitations of the egyptian, and the author of egyptian belief and modern thought informs us that our own word "chapel or capella is said to be the caph-el or college of el, the solar divinity" the well-known cabiri are associated with the mysteries. in short, the mysteries were in every country a series of dramatic performances, in which the mysteries of cosmogony and nature in

ISIS UNVEILED

ogle 44 isis dnveil d wine was common to many ancient nations" cicero mentions it in his works, and wonders at the strangeness of the rite. there had been an esoteric meaning attached to it from the first establishment of the mysteries, and the eucharistia is one of the oldest rites of antiquity. with the hierophants it had nearly the same significance as with the christians. cerea was bread, and bacchus was vrine^ the former meaning regeneration of life from the seed, and the latter the grape the emblem of wisdom and knowledge; the accumulation of the spirit of things, and the fermentation and subsequent strength of that esoteric knowledge being justly symbolized by wine. the mystery related to the drama, of eden; it is said to have been first taught by janus, who was also the first to in

ended on the 22nd of the month of ethanim, which dunlap shows as derived from adonim, adonia, attenim, ethanim* and this feast is named in exodus (xxiii, 16) the feast of ingatkaritm "all the men of israel assembled themselves unto king solomon at the feast in tlie month ethanim, which is the aevenik month^ plutarch thinks the feast of the booths to be the bacchic rites, not the eleusinian. thus "bacchus was directly called upon" he says. the sdxizian worship was sabbatie; the names evius, or hevius, and effective motion the woii hod evidently been done; the luuid* rdazed their gra^ and the old mifccnr fdl on his bade a ooqmel a stnjige and ghostly imile had ktued on thestonylipa a amile dead ma

g wiiard lift on his mind? who can tell? 77. anacalypti; also tertullian: de praaer. katr^ il 7s. cicero: on &e nalurt tif iht oodt, iii, is. 79. anthon: diet. gk. and rom. ant 'eleusmia' so. sid. myh. o adoni, p. 71. 81. 1 ktngt, vii^ 2. digitizecoy google luaios sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill [the high place] of the lord" asks the holy king david "who shall stand in the place of his jtoiiiwau tctip? patdnu,xnv,s. kadesh may mean in one sense to denote, hauow, aandify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bl

college. may it not be surmised, therefore, that the zoro- aster was the ruaar of ishtar, zar-adas or na-zar-ad* being the same with change of idiom? ezra, or vrw> was a priest and scribe, a hiero- phant; and the first hebrew colonizer of judaea was ?33ni, zoru- babel, or the zoro or nasar of babylon. the jewish scriptures indicate two distinct worships and religions among the israelites; that of bacchus-worship under the mask of jeho- vah, and that of the chaldaean initiates to whom belonged some of the maara, the theurgists, and a few of the hophets. the headquarters of these were always at babylon and chaldaea, niiete two rival schools of mayans can be distinctly shown. those who would doubt the statement will have in sudi a case to account for the discrepancy between history and halo

ny pagan story. the tale of the fiery serpents is an sjlegoty in more than one sense. the 'serpents' were the lemiet or ophitet, who were moses' body- guard (see exodiu, xxxii, 26; and uie command of the 'lord' to moses to hang the heads of the people "before the lord against the bun" which is the emblem of this lord, is unequivocal. the tuaotk or prophets, as well as the nazarenes, were an anti> bacchus caste, in so far that in common with all the initiated prophets they held to the spirit of the symbolical religions, and offered a strong opposition to the idolatrous and exoteric practices of the dead letter. hence the frequent stoning of the prophets by the populace under the leadership of those priests who made a profitable living out of the popu- lar superstitions. ottfried muller show

hets they held to the spirit of the symbolical religions, and offered a strong opposition to the idolatrous and exoteric practices of the dead letter. hence the frequent stoning of the prophets by the populace under the leadership of those priests who made a profitable living out of the popu- lar superstitions. ottfried muller shows how much the orphic mysteries differed from the popular rites of bacchus" although the orphikoi are known to have followed the worship of bacchus. the system of the purest morality and of a severe asceticism promulgated in the teachings of orpheus, and so strictly adhered to by his votaries, is incompatible with the lasciviouaneas and gross immorality of the popular rites. the fable of aristaeus pursuing eurydice into the woods where a serpent occa^ dons her de

ru of which their own prophets accuse them so profusely. to admit this truth, one need hardly be a hebrew scholar; let him read the bible in english and meditate over the language of the 'holy' prophets. this accounts for the hatred of the later nazarenes for the orthodox jews followers of the exoterie mosaic law who are ever taunted by this sect with being the worshipers of lurbo-adunai, or lord bacchus. passing under the disguise of adoni-iahoh (original text, itaiah, ixi, 1, lahoh and lord sabaoth, the baal-adonis, or bacchus, worshiped in the groves and public tods or mysteries, under the polishing hand of ezra becomes finally the later-voweled adonai of the massorah the one and supreme god of the christians "tliou shalt not worship the sun who is named aduuai" says the codex of the na

by all the nations in their mysteries, as sacred ablutions. dunlap seems to derive the name of the ntaari from nazah, sprinkling" bahak-zivo is the genins who called the world into existence* out of the 'dark water' say the nazarenes; and bicbardson's persian, arabic, and english lexicon asserts that the word bahdk means 'raining" but the bahak-zieo of the nazarenes cannot be traced so easily to bacchus, who "was the rain-god" for the nazara were the greatest opponents of bacchus- worship" bacchus is brought up by the hyodes, the rain-nymphs" saya preller* and dunlap ahows furthermore* that at the conclusion of the religious mysteries the priests baptized (washed) their monuments and anointed them with oil. ah this is but a very indirect proof "die jordan baptism need not be shown a subst

t he had to oii vtrmittiim of the nanreoes to traiulate it [de nrit iilutt, cap. iii; conm. n uatl, xii, 13) 274. ssd, t/usmcffoe man, p. i. 27s. ibid, p. viii (insert) note. 270. cadtx naxareaa. vl, p. 233. 277. sod. myh. adoni. p. 79. 278. l. prdkr: oneaitae uyutalogu. i. p. 415. 270. sdd, mytl adoni. p. 46, if. digitizecoy google variods modes of bafush 135 tbe same worship of the i%allic gods bacchus, baa] or adon, lacchos lac or jehovah; but even among them there had always been a clasa of initiated adepts. later the character of this pleba was modified by a^yrian conquests; and finally the persian colonizations superim- posed the pharisean and eastern ideas and usages, from which the old teatament and the mosaic institutes were derived. the asmonean priest-kings promulgated the canon

e kept out of the canon tjt the new tettanunt for such a length of time. at byblos, the neophytes as well as the hierophants were, after participating in the mysteries, obliged to fast and remain in solitude for some time. there was strict fasting and preparation before as well as after the bacchic, adonian, and eleuainian orgies; and herodo- tus hints, with fear and veneration, about the lake of bacchus, in which "they [the priests] made at night exhibitions of his life and sufferings* in the mithraic sacrifices, during the initiation, a pre- liminary scene of death was simulated by the neophyte, and it pre- ceded the scene showing him himself "being bom agiun by the rite of bapti m" a portion of this ceremony is still enacted at the pres- ent day by the masons, when the neophyte, as the

s india. do what we may, we cannot deny sdkya- 3f uni-buddha a less remote antiquity than several centuries before the birth of jesus. in seeking a model for his system of ethics why should 370. praliinoktiia-siura, pali-bunnese copy; tee iki le itdtu de la boms ioi, tr&iulated by burnouf, p. 4u. 371. ifaaheu. ox, 16-18. 372. p(kiia 4 ihi, iii, pui nnkta. digitizecoy google jehovah msntifikd with bacchus lu jesus have gone to the foot of the him&lay&s rather than to the foot of sinai, but that the doctrines of manu and gautama harmonized exactly with his own philosophy, while those of jehovah were to him abhorrent aod terrifying? the hindfla taught to return good for evil, but the jeho- vutic command was "an eye for an eye" and "a tooth for a tooth" would christians still maintain the iden

ized exactly with his own philosophy, while those of jehovah were to him abhorrent aod terrifying? the hindfla taught to return good for evil, but the jeho- vutic command was "an eye for an eye" and "a tooth for a tooth" would christians still maintain the identity of the 'father' of jesus and jehovah, if evidence sufficiently clear could be adduced that tbe 'lord god' was no other than the pagan bacchus, dionysos? well, this identity of the jehovah at mount sinai with the god bacchus is hardly disputable. the name mrt is yava, or lao according to diodo- rus and i^dus, and lao is the secret name of the phoenician mystery- god* it was actually adopted from the chaldaeans with whom it also was the secret name of the creator. wherever bacchus was worshiped there was a tradition of a place cal

estimony "osiris was brought up in nysa, in arabia the happy; he was the son of zeus, and was namcxl from his father [nominative zeus, genitive dioa\ and the place dio-npaoa" the zeus or jove of nysa. this identity of name or title is very significant. in greece dionysos was second only to zeus, and pindar says "so fmthci zeiu govemi all thiiigi^ uki bacchtu he governs tjao" but outside of greece bacchus was the all-powerful "zagreus, the highest of gods" moses seems to have worshiped him personally and together with tbe populace at mount sinai; unless we admit that moses was an initiated priest, an adept, who knew how to lift the veil which hangs behind all such exoteric worship, but kept the secret "and moset buiu altar, and caued the name of it jekotak-tiiaail" or lao-nin. what bette

o have worshiped him personally and together with tbe populace at mount sinai; unless we admit that moses was an initiated priest, an adept, who knew how to lift the veil which hangs behind all such exoteric worship, but kept the secret "and moset buiu altar, and caued the name of it jekotak-tiiaail" or lao-nin. what better evidence is required to show that the siniutic god was in- differently bacchus, osiris, and jehovah? mr. sharpe appends bis testimony that the place where osiris was bom "was mount sinai, called by the eg3t)tians mount nisaa? the brazen serpent was a ni, vfni, and the month of the jewish passover nuan. if the mosaic 'lord god' was the only living god, and jesus his only son, how account for the rebelhous language of the latt^f with- out hesitation or qualification he

ripts with later ones. in bishop horsley's edition of sir isaac newton's works* several manuscripts on theological subjects were cautiously withheld from publication. the article known as christ's descent into bell, which is found in the later apostles' creed, is not to be found in the manu- scripts of ther the fourth or sixth centuries. it was an evident interpo- lation copied from the tables of bacchus and hercules, and forced upon christendom as an article of faith. couceming it the author of the preface to the catalogue of hie manuscripts of the king's library (preface, p. xxiv) remarks "i wish that the insertion of the article of christ's descent vtio bsu into the apostles' creed could be as well accounted for as the insertion of the said verse" viz, 1 john, v, 7" now this verse reads

e with perfect propriety adopted the image oi a thip, or even of a fish, for joshua means jesus, son of the fish-god; but it was really too hazardous to connect the emblems of venus, a^tarte, and all the hindo goddesses the argka, doce, and fiak with the' immaculate' birth of their god i this looks very much as if in the early days of christianity but little distinction was nude be- tween christ, bacchus, apouo, and the hindfi krishna, tlie incarnation of vishnu, with whose first avatar this symbol of the fish originated. in the hari'purdna, in the bhdgavata-purdna, as well as in several other books, the god vishnu is shown as having assumed the form of a fish with a human head in order to reclaim the vedar lost during the deluge. having enabled vaivasvata to escape with all his tribe in t

s in monotheism were, till a very late period, as idolatrous and polytheistic as their neighbors. the shrewd talmudists have escaped the accusation for long centuries by screening themselves behind the masoretic invention. but, as in everything else, truth was at last brought to light. we know now that ihoh, niit, must be read lahoh and lah, not jehovah. lah of the hebrews is plainly the lacchos (bacchus) of the mysteries; the god "from whom ihe libontion of souls was ex- pected dionysus, lacchos, isbob, lao" aristotle then was ri^t when he said "job niit was oromasdes and ahriman fhito, for the god of heaveo, ahura-mazda, rides on a chariot which the horn of the sun follows" and dunlap quotes pialmt, izviii, 4, which reads: and then shows that "the arabs represented lauk (la'h) by a horse

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ibly mean and repellant as the lis seems: we will finish, we say, thus far, by commenting in a very original and unexpected, but strictly corroborative, manner upon some words of shakspeare which have hitherto been passed wholly without remark or explanation. we may premise by recalling that the luce is a pike (pic, or jack: jac, iacc (b and i are complementary in this mythic sense, bacc, bacche, bacchus. shakspeare s wellknown lampoon, or satirical ballad, upon the name of lucy may be cited as illustrative proof on this side of the subject: lucy is lowsie, as some volke miscalle it. the zodiacal sign for february is the fishes. now, the observances of st. valentine's day, which point to courtship and to sexual love, or to loving invitation, bear direct reference to the fishes, in a certai

awing, yet cogent, and not to be of philosophy (that is, illumination) denied. the death and descent of balder into the hell of the scandinavians may be supposed to be the purgatory of the human unit (or the god-illuminate, from the light (through the god-dark phases of being, back into its native light. balder was the scandinavian sun-god, and the same as the egyptian osiris, the greek hercules, bacchus, and phoebus, or apollo, the indian crishna, the persian mithras, the aten of the empires of insular asia; or, even of the sidonians, the athyr or ashtaroth. the presences of all these divinities indeed, of all gods were of the semblance of fire; and we recognise, as it were, the mark of the foot of them, or of the impersonated fire, in the countless uprights, left, as memorials, in the gr

, all the singular, solitary, wonderful pillars and monuments of egypt, as of other lands, are, as it were, only tombstones of the fire! all testify to the great, so darkly hinted secret. in troy was the image of pallas, the myth of knowledge, of the world, of manifestation, of the fire-soul. in athens was pallas- athene, or minerva. in the greek cities, the form of the deity changed variously to bacchus, to hercules, to phoebus- apollo; to the tri-formed minerva, dian, and hecate; to the dusky ceres, or the darker cybele. in the wilds of sarmathia, in the wastes of northern asia, the luminous rays descended from heaven, and, animating the lama, or light-born spoke the same story. the flames of the greeks, the towers of the phoenicians, the emblems of the pelasgi; the story of prometheus

f the egyptians. this emblem is also found in india. according to ruffinus and sozomen, it imports the time that is to come. it is a magical symbol. fig. 27 is the imperial mound, and cross-sigma surmounting it. figs. 28, 29, are symbols of venus (aphrodite, the deity of the syrians and phoenicians. they are phallic emblems. fig. 30 is the phallus proper. it is the sigma of zeus, mithras, baalim, bacchus. figures numbered 31, osiris: these various figures signify also jupiter-ammon. the rectangular marks denote the scandinavian tuisco, thoth (mercurius, or hermes. fig. 35 is the indian form of the same idea. the figure marked 36 is to be found on the breast of one of the mummies in the museum of the london university. fig. 36. phallus and lotus. fig. 37. fig. 38. fig. 39. upon a monument d

n architecture,-in reality at last becoming its dominant feature. fig. 96 represents one of the western towers of st. fig. 72. obeliscus. fig. 73. obelisk. fig. 75. two round towers. paul s cathedral, london, which is one of the double lithoi (or obelisks, placed always in front of every temple, christian as well as heathen. it is surmounted by the fig. 74. propylon, thebes. fir-cone (thyrsus) of bacchus, and the sculptured urns below it are represented as flaming with the mystic fire. the architectural genealogy of the tower or steeple in fig. 97, p. 220, exemplifies a parallel of growth between all the uprights, and exhibits their changes of form, and proves 216 the rosicrucians. their reproduction through the centuries, both in the east, and more particularly in the western countries of

ntis, sinciput, os sublime. the negative pole is the occiput. tonsure of the head is considered as a sacred observance. hair (in se) is barbarous, and is the mark and investiture of the beasts. the cabalists abstained from wine and marriage. tonsure means the sun's disc in the east les arabes, dit h rodote, lib. iii, se rasent la tete en rond et autour des tempes, ainsi que se rasait, disent-ils, bacchus (volney, ruines, p. 265. la touffe qui conservent les musulmans est encore prise du soleil, qui, chez les egyptiens, tait peint, au solstice d hiver, n ayant plus qu un cheveu sur la t te. les toiles de la d esse de syrie 264 the rosicrucians. et de la diane d eph se, d o denvent celles des pr tres, portent les dotize animaux du zodiaque. fig. 230, chapter-houses of york cathedral and of s

two sexes, merging and blending the softness and enchanting shapeliness of the one with the aggressive picturesque roundness and boldness of the other. each (separate) was the acm of picturelike propriety and grace. but the third thing was a new thing otherwise a miracle a new sensation. hence paris, hence adonis, hence ganymede, hence the loves of salmacis and hermaphroditus, hence the feminine bacchus, hence hylas hence these deities, in tresses, of neither sex, and yet of both. greek art in this respect presents a phenomenon. as a phenomenon we must recognise and regard it. the flower is supra-natural, treasonous, and abhorrent. it is a flower of hell. nevertheless, it is a flower. and thus the idea dominates the alternate shaded and shining halves of the whole world; of all art; of al

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ile proclus tells us in the last days of the pagan faith: 317. the most holy rites of eleusis vouchsafe to the initiates enjoyment of the good offices of kore when they shall be delivered from their bodies(*proclus. comment. in plat. rem pub. quoted foucart, loc. cit, p. 364) 318. it is true that in the time of the decadence of rome there were degenerate ceremonies connected with the mysteries of bacchus, which involved orgies of a very unpleasant character, but they were in no way connected with the original eleusinian mysteries, which by that time had faded almost entirely into the background. 319. the modern world knows little of the truth about the greek mysteries, for their activities and doctrines were really kept secret. apart from the strong pressure of public opinion, which treate

he thread of occult knowledge given him by ariadne (who represents intuition, the higher self is enabled to slay the lower and escape safely from the web of illusion; yet there still remains for him the danger that, developing intellectual pride, he may neglect intuition, even as theseus neglected ariadne, and so failed for the time to reach his highest possibilities. the legend of the slaying of bacchus by the titans, the tearing of his body into fragments and his resurrection from the dead, was also taught, with the same interpretation as that given to the legend of osiris in the mysteries of egypt- the descent of the one to become the many, and the reunion of the many in the one through suffering and sacrifice. 375. the magic of the greater mysteries 376. in the eleusinian mysteries the

ediaeval romance and legend. 380. among the holy symbols there were also highly-magnetized and richly jewelled statues, which had been handed down from a remote past, and were the physical basis of certain great forces invoked in the mysteries; and a lyre, reputed to be the lyre of orpheus, on which certain melodies were played and to which the sacred chants were sung. there were also the toys of bacchus, with which he was playing when he was seized by the titans and torn to pieces- very remarkable toys, full of significance. the dice with which he plays are the five platonic solids, the only regular polygons possible in geometry. they are given in a fixed series, and this series agrees with the different planes of the solar system. each of them indicates, not the form of the atoms of the

he methods and mysteries of evolution. those forms are not conceptions of the human brain; they are truths of the higher planes. we have formed the habit of studying the books of euclid, but we study them now for themselves, and not as a guide to something higher. the old philosophers pondered upon them because they led to the understanding of the true science of life. 382. another toy with which bacchus played was a top, the symbol of the whirling atom pictured in occult chemistry. yet another was a ball which represented the earth, that particular part of the planetary chain to which the thought of the logos is specially directed at the moment. also he played with a mirror. the mirror has always been a symbol of the astral light, in which the archetypal ideas are reflected and then mater

nstruction that was associated with the ceremonies handed down among the operative builders from jewish sources. these were preserved under binding pledges of secrecy, and emerged in speculative masonry after the reformation, thus forming part of our present masonic system. 403. other greek mysteries 404. another line of tradition is that of the mysteries of dionysus (or as the romans called him, bacchus, which approached more closely to the egyptian scheme of initiation than the eleusinian rites. they were celebrated throughout greece and asia minor, but principally at athens; they were carried to rome, and afterwards formed a link in the chain of masonic descent. their central legend deals with the slaying of dionysus by the titans and his subsequent resurrection. 405. the mysteries comm

l existing systems of the mysteries, so that he might adopt in rome those most suited to the development of his people. his high occult rank opened all doors; and like pythagoras, an even greater initiate, who came later, he was enabled to synthesize many lines of tradition into one comprehensive whole. the system which appears to have been adopted in rome was that of the mysteries of dionysus or bacchus, which, as we have already seen, closely corresponded to the egyptian system; and here we have the first of the links with the dionysian artificers of whom masonic tradition so persistently speaks. 438. numa introduced the egyptian line of succession, and thus the hierophants of his mysteries were i.m.s. after the manner of the priests of egypt and the masons of to-day. this succession app

d tradition; and another centre was at verulam, afterwards known as s. albans. 443. the introduction of the jewish form 444. the introduction of the jewish form of the masonic ceremonies was intentionally arranged by the powers who stand behind freemasonry about the time when christianity was gaining ascendancy in the roman empire. it would have been almost impossible to continue the mysteries of bacchus or those of mithra in their original form, while there was so much opposition between the christian faith and the old pagan religion. no such opposition was in roman days felt towards the jews, among whom the christian faith arose and had its early nurture; and the jewish form of the mysteries was therefore adopted by the white lodge as the best means of transmitting the ancient rites thro

ement with her doctrines. the chief agent in the work of transition was he who was then known as s. alban, but whom to-day we revere as the master the comte de s. germain, the head of all true freemasons throughout the world. i have given some account of him and his roman incarnation in the hidden life in freemasonry(*op. cit, pp. 12-16) 445. the transition to the operatives 446. the mysteries of bacchus quite naturally and gradually gave place to the jewish form of the same tradition as christianity grew more and more powerful; for this was not incompatible with the christian faith as the greek and egyptian traditions would have been; and the speculative secrets were more and more confused with operative terminology until the transition was complete. when the roman empire of the west was

er mysteries of ireland which date from atlantean times. the lyre of apollo became the harp of angus; and the old worship of god as the divine beauty manifesting through music thus passed down into britain. 492. the druidical mysteries had a certain influence on the imported roman or norman rites. they are compared by strabo and artemidorus to the rites of samothrace, and by dionysius to those of bacchus, while mnaseas refers to their kabiric correspondences. we learn from diogenes laertius and from caesar that the druidic method of instruction was by symbols, enigmas and allegories, and that they taught orally, deeming it unlawful to commit their knowledge to writing. it is said that their ceremonies of initiation required much physical purification and mental preparation. in the first de

LIBER 777

icea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and penates. 19 venus (repressing the fire of vulcan. 20 [attis, ceres, adonis[[vesta, flora. 21 jupiter [pluto] philadelphia 22 vulcan[[venus, nemesis. 23 neptune[[rhea] john, jesus as hanged man 24 mars[[mors. 25 diana (as archer[[iris. 26 pan, vesta, bacchus. 27 mars pergamos 28 juno[ olus. 29 neptune. 30 apollo[[ops] smyrna 31 vulcan, pluto mark 32 saturn[[terminus, astr a] ephesus 32 bis ceres luke 31 bis [liber[[bacchus] the holy ghost [insufficient information] table i (continued) 11 xxxviii* animals, real and imaginary. xxxix* plants, real and imaginary. 0[[dragon[[lotus, rose] 1 god[[swan, hawk] almond in flower[[banyan] 2 man amaranth[[

LIBER AASH

k, and the ass, and the gazelle, the man, the woman, and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; where one man gathereth himself together in my name, there will i leap forth in the midst of him. svb figvra ccclxx 3 23. i am the hideous god; and who mastereth me is uglier than i. 24. yet i give more than bacchus and apollo; my gifts exceed the olive and the horse. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness w

LIBER ALEPH

ool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the staff of priapus and the wineskin! thou standest up on the crocodile, like hoorpa- kraat; and the great cat leapeth upon thee! yea, and more also i have known thee who thou art, bacchus diphues, none and two, in thy name iao! now at the end of all do i come to the being of thee, beyond by-coming, and i cry aloud my word, as it was given unto man by thine uncle alcofribas nasier, the oracle of the bottle of bacbuc, and this word is trinc. but in the antient right spelling this is trinu whereof the number is the number of the name of me thy father! to wit, six hundred and t

LIBER ASTARTE

e to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotio

he wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of t

of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani, and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st franci

LIBER CORDIS CINCTI SERPENTE

th the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of t

LIBER DCCCLX JOHN ST

with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in. and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are beyond all praise; the cigar is the best cabana i ever smoked. i read through this volume of the record; and i dissolve my being into quintessential laughter. the entries are some of them so funny. previously, this had escaped me. 1.32. and now the rapture of it takes me! 1.25. the exquisite beauty of the women in the restaurant. what john st. john would have cal

LIBER DCCCXI ENERGIZED ENTHUSIASM

one of whose thousand seeds ever shoots forth a blade, so do conditions all but kill the strongest shoots of genius. but just as rabbits increased apace in australia, where even a missionary has been known to beget ninety children in two years, so shall we be able to breed genius if we can find the conditions which hamper it, and remove them. the obvious practical step is to restore the rites of bacchus, aphrodite and apollo to their proper place. they should not be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccxi killed

LIBER LIBERI VEL LAPIDIS LAZULI

to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the un

s troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright

9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey land. 18. this shall he bring unto thee, without which all is in vain; a man

orld of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal bacchus, the thigh of the most holy one. 15. there rest, under the canopy of night. 16. uranus chid eros; marsyas chid olympas; i chid my beautiful lover with his sunray mane; shall i not sing? 17. shall not mine incantations bring around me the wonderful company of the wood-gods, their bodies glistening with the ointments of moonlight and honey and myrrh? 18. worshipful are ye, o my lovers; let u

LIBER SAMEKH

ate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god

LIBER V

let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome

LIBER V VEL REGULI

et him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome

t, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word lashtal includes all this. la.naught. al.two. l is .justice. the kteis fulfilled by the phallus .naught and two. because the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is the naught that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet. la is thus the universe in that phase, with its potentialiti

begotten in shamefullest sin and born in most blasphemous bliss. this is in fact the formula of our magick; we insist that all acts must be equal; that existence asserts the right to exist; that unless evil is a mere term expressing some relation of haphazard hostility between forces equally selfjustified, the universe is as inexplicable and impossible as uncompensated action; that the orgies of bacchus and pan are no less sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

g to others, our first parents; serpentine, because a serpent was the symbol of hu, the druidic osiris; cruciform, because a cross is an emblem of regeneration; or winged, to represent the motion of the divine spirit* their chief deities were reducible to two--a male and a female, the great father and mother--hu and ceridwen, distinguished by the same characteristics as belong to osiris and isis, bacchus and ceres, or any other supreme god and goddess representing the two principles of all being" godfrey higgins states that hu, the mighty, regarded as the first settler of britain, came from a place which the welsh triads call the summer country, the present site of constantinople. albert pike says that the lost word of masonry is concealed in the name of the druid god hu. the meager inform

heory that mithra was originally a title of the supreme heavens-god--putting the sun out of court--is the only one that answers all requirements. it will be evident that here we have origins in abundance for the freemason's eye and 'its nunquam dormio" the reader must nor confuse the persian mithra with the vedic mitra. according to alexander wilder "the mithraic rites superseded the mysteries of bacchus, and became the foundation of the gnostic system, which for many centuries prevailed in asia, egypt, and even the remote west" click to enlarge mithras slaying the bull. from lundy's monumental christianity. the most famous sculpturings and reliefs of this prototokos show mithras kneeling upon the recumbent form of a great bull, into whose throat he is driving a sword. the slaying of the b

m the body at death but was enmeshed with the form during physical life was designated serapis. c. w. king believes serapis to be a deity of brahmanic extraction, his name being the grecianized form of ser-adah or sri-pa, two titles ascribed to yama, the hindu god of death. this appears reasonable, especially since there is a legend to the effect that serapis, in the form of a bull, was driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years

m of philosophy their principles have been preserved to modern times. the rites of eleusis, with their mystic interpretations of nature's most precious secrets, overshadowed the civilizations of their time and gradually absorbed many smaller schools, incorporating into their own system whatever valuable information these lesser institutions possessed. heckethorn sees in the mysteries of ceres and bacchus a metamorphosis of the rites of isis and osiris, and there is every reason to believe that all so-called secret schools of the ancient world were branches from one philosophic tree which, with its root in heaven and its branches on the earth, is--like the spirit of man--an invisible but ever-present cause of the objectified vehicles that give it expression. the mysteries were the channels

of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures during the earth life and who now floated around in the invisible worlds, surrounded by a darkness of their own making, occasionally slipped through at this hour and assumed the forms of various creatures. the mystics o

e deity protecting agriculture in general and corn in particular. the poppy is sacred to ceres and she is often shown carrying or ornamented by a garland of these flowers. in the mysteries, ceres represented riding in a chariot drawn by winged serpents. p. 31 click to enlarge the processional of the bacchic rites. from ovid's metamorphosis. in the initiation, of the bacchic mysteries, the r le of bacchus is played by the candidate who, set upon by priests in the guise of the titans, is slain and finally restored to life amidst great rejoicing. the bacchic mysteries were given every three years, and like the eleusinian mysteries, were divided into two degrees. the initiates were crowned with myrtle and ivy, plants which were sacred to bacchus. in the anacalypsis, godfrey higgins conclusivel

yed by the candidate who, set upon by priests in the guise of the titans, is slain and finally restored to life amidst great rejoicing. the bacchic mysteries were given every three years, and like the eleusinian mysteries, were divided into two degrees. the initiates were crowned with myrtle and ivy, plants which were sacred to bacchus. in the anacalypsis, godfrey higgins conclusively establishes bacchus (dionysos) as one of the early pagan forms of the christos myth "the birthplace of bacchus, called sabazius or sabaoth, was claimed by several places in greece; but on mount zelmisus, in thrace, his worship seems to have been chiefly celebrated. he was born of a virgin on the 25th of december; he performed great miracles for the good of mankind; particularly one in which he changed water i

kind; particularly one in which he changed water into wine; he rode in a triumphal procession on an ass; he was put to death by the titans, and rose again from the dead on the 25th of march: he was always called the saviour. in his mysteries, he was shown to the people, as an infant is by the christians at this day, on christmas day morning in rome" while apollo most generally represents the sun, bacchus is also a form of solar energy, for his resurrection was accomplished with the assistance of apollo. the resurrection of bacchus signifies merely the extraction or disentanglement of the various parts of the bacchic constitution from the titanic constitution of the world. this is symbolized by the smoke or soot rising from the burned bodies of the titans. the soul is symbolized by smoke be

soot rising from the burned bodies of the titans. the soul is symbolized by smoke because it is extracted by the fire of the mysteries. smoke signifies the ascension of the soul, far evolution is the process of the soul rising, like smoke, from the divinely consumed material mass. at me time the bacchic rites were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worlds and symbolized his birth into ignorance. the second led upward into a room brilliantly lighted by unseen lamps, in which was the statue of ceres and which symbolized the upper world, or the abode of light and truth. strabo states that the great temple of eleusis would hold between twenty

us incarnating in the white swan merely signifies that the spiritual truths he promulgated will continue and will be taught by the illumined initiates of all future ages. the swan is the symbol of the initiates of the mysteries; it is a symbol also of the divine power which is the progenitor of the world. the bacchic and dionysiac rites the bacchic rite centers around the allegory of the youthful bacchus (dionysos or zagreus) being torn to pieces by the titans. these giants accomplished the destruction of bacchus by causing him to become fascinated by his own image in a mirror. after dismembering him, the titans first boiled the pieces in water and afterwards roasted them. pallas rescued the heart of the murdered god, and by this precaution bacchus (dionysos) was enabled to spring forth ag

afterwards roasted them. pallas rescued the heart of the murdered god, and by this precaution bacchus (dionysos) was enabled to spring forth again in all his former glory. jupiter, the demiurgus, beholding the crime of the titans, hurled his thunderbolts and slew them, burning their bodies to ashes with heavenly fire. our of the ashes of the titans--which also contained a portion of the flesh of bacchus, whose body they had partly devoured--the human race was created. thus the mundane life of every man was said to contain a portion of the bacchic life. for this reason the greek mysteries warned against suicide. he who attempts to destroy himself raises his hand against the nature of bacchus within him, since man's body is indirectly the tomb of this god and consequently must be preserved

had partly devoured--the human race was created. thus the mundane life of every man was said to contain a portion of the bacchic life. for this reason the greek mysteries warned against suicide. he who attempts to destroy himself raises his hand against the nature of bacchus within him, since man's body is indirectly the tomb of this god and consequently must be preserved with the greatest care. bacchus (dionysos) represents the rational soul of the inferior world. he is the chief of the titans--the artificers of the mundane spheres. the pythagoreans called him the titanic monad. thus bacchus is the all-inclusive idea of the titanic sphere and the titans--or gods of the fragments--the active agencies by means of which universal substance is fashioned into the pattern of this idea. the bac

tans--or gods of the fragments--the active agencies by means of which universal substance is fashioned into the pattern of this idea. the bacchic state signifies the unity of the rational soul in a state of self-knowledge, and the titanic state the diversity of the rational soul which, being scattered throughout creation, loses the consciousness of its own essential oneness. the mirror into which bacchus gazes and which is the cause of his fall is the great sea of illusion- the lower world fashioned by the titans. bacchus (the mundane rational soul, seeing his image before him, accepts the image as a likeness of himself and ensouls the likeness; that is, the rational idea ensouls its reflection--the irrational universe. by ensouling the irrational image it implants in it the urge to become

s the image as a likeness of himself and ensouls the likeness; that is, the rational idea ensouls its reflection--the irrational universe. by ensouling the irrational image it implants in it the urge to become like its source, the rational image. therefore the ancients said that man does not know the gods by logic or by reason but rather by realizing the presence of the gods within himself. after bacchus gazed into the mirror and followed his own reflection into matter, the rational soul of the world was broken up and distributed by the titans throughout the mundane sphere of which it is the essential nature, but the heart, or source, of it they could not: scatter. the titans took the dismembered body of bacchus and boiled it in water--symbol of immersion in the material universe--which re

e essential nature, but the heart, or source, of it they could not: scatter. the titans took the dismembered body of bacchus and boiled it in water--symbol of immersion in the material universe--which represents the incorporation of the bacchic principle in form. the pieces were afterwards roasted to signify the subsequent ascension of the spiritual nature out of form. when jupiter, the father of bacchus and the demiurgus of the universe, saw that the titans were hopelessly involving the rational or divine idea by scattering its members through the constituent parts of the lower world, he slew the titans in order that the divine idea might not be entirely lost. from the ashes of the titans he formed mankind, whose purpose of existence was to preserve and eventually to release the bacchic i

on may follow upon a higher level of form or intelligence. the thunderbolts of jupiter are emblematic of his disintegrative power; they reveal the purpose of death, which is to rescue the rational soul from the devouring power of the irrational nature. man is a composite creature, his lower nature consisting of the fragments of the titans and his higher nature the sacred, immortal flesh (life) of bacchus. therefore man is capable of either a titanic (irrational) or a bacchic (rational) existence. the titans of hesiod, who were twelve in number, are probably analogous to the celestial zodiac, whereas the titans who murdered and dismembered bacchus represent the zodiacal powers distorted by their involvement in the material world. thus bacchus represents the sun who is dismembered by the sig

rdered and dismembered bacchus represent the zodiacal powers distorted by their involvement in the material world. thus bacchus represents the sun who is dismembered by the signs of the zodiac and from whose body the universe is formed. when the terrestrial forms were created from the various parts of his body the sense of wholeness was lost and the sense of separateness established. the heart of bacchus, which was saved by pallas, or minerva, was lifted out of the four elements symbolized by his dismembered body and placed in the ether. the heart of bacchus is the immortal center of the rational soul. after the rational soul had been distributed throughout creation and the nature of man, the bacchic mysteries were instituted for the purpose of disentangling it from the irrational titanic

rt of bacchus is the immortal center of the rational soul. after the rational soul had been distributed throughout creation and the nature of man, the bacchic mysteries were instituted for the purpose of disentangling it from the irrational titanic nature. this disentanglement was the process of lifting the soul out of the state of separateness into that of unity. the various parts and members of bacchus were collected from the different corners of the earth. when all the rational parts are gathered bacchus is resurrected. the rites of dionysos were very similar to those of bacchus, and by many these two gods are considered as one. statues of dionysos were carried in the eleusinian mysteries, especially the lesser degrees. bacchus, representing the soul of the mundane sphere, was capable o

y, in principles and doctrines much like the modern freemasonic order. they were an organization of builders bound together by their secret knowledge of the relationship between the earthly and the divine sciences of architectonics. they were supposedly employed by king solomon in the building of his temple, although they were not jews, nor did they worship the god of the jews, being followers of bacchus and dionysos. the dionysiac architects erected many of the great monuments of antiquity. they possessed a secret language and a system of marking their stones. they had annual convocations and sacred feasts. the exact nature of their doctrines is unknown. it is believed that chiram abiff was an initiate of this society. next: atlantis and the gods of antiquity sacred texts esoteric index p

ing celestial powers, but atys (mankind, falling in love with a nymph (symbolic of the lower animal propensities, forfeited his divinity and lost his creative powers. it is thus evident that atys represents the human consciousness and that his mysteries are concerned with the reattainment of the starry hat (see sallust on the gods and the world) the rites of sabazius were very similar to those of bacchus and it is generally believed that the two deities are identical. bacchus was born at sabazius, or sabaoth, and these names are frequently assigned to him. the sabazian mysteries were performed at night, and the ritual included the drawing of a live snake across the breast of the candidate. clement of alexandria writes "the token of the sabazian mysteries to the initiated is 'the deity glid

wever, identifies aschieros with demeter, achiochersus with pluto, achiochersa with persephone, and cashmala with hermes. alexander wilder notes that in the samothracian ritual "cadmillus is made to include the theban serpent-god, cadmus, the thoth of egypt, the hermes of the greeks, and the emeph or sculapius of the alexandrians and phoenicians" here again is a repetition of the story of osiris, bacchus, adonis, balder, and hiram abiff. the worship of atys and cybele was also involved in the samothracian mysteries. in the rituals of the cabiri is to be traced a form of pine-tree worship, for this tree, sacred to atys, was first trimmed into the form of a cross and then cut down in honor of the murdered god whose body was discovered at its foot "if you wish to inspect the orgies of the cor

MEANING OF MASONRY

and identity can be demonstrated, or whether he can be regarded only as legendary or mythical; the point being not to teach a merely historical fact, but to enforce a spiritual principle. in egypt the prototype was osiris, who was slain by his malignant brother typhon, but whose mangled limbs were collected in a coffer from which he emerged reintegrated and divinized. in greece the prototype was bacchus, wh o was torn to pieces by the titans. baldur in scandinavia and mithra in greco-roman europe were similar prototypes. in masonry the prototype is hiram abiff, who met his death as the result of a conspiracy by a crowd of workmen of whom there were three principal ruffians. in the christian and chief of all systems, since it comprehends and re-expresses all the others, the greatest of the

MORALS AND DOGMA

e moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this makes it the duty of the master to dispense light to the brethren, by himself, and through the wardens, who are his ministers "thy sun" says isaiah to jerusalem "shall no more go down, neither shall thy moon with

be undergone, to seek admission into the mysteries of osiris and isis. from egypt, the mysteries went to phoenicia, and were celebrated at tyre. osiris changed his name, and become adoni or dionusos, still the representative of the sun; and afterward these mysteries were introduced successively into assyria, babylon, persia, greece, sicily, and italy. in greece and sicily, osiris took the name of bacchus, and isis that of ceres, cybele, rhea and venus. bar hebraeus says "enoch was the first who invented books and different sorts of writing. the ancient greeks declare that enoch is the same as mercury trismegistus [hermes, and that he taught the sons of men the art of building cities, and enacted some admirable laws. he discovered the knowledge of the zodiac, and the course of the planets;

res and proserpine, at eleusis and many other places in greece, were but copies of them. this we learn from plutarch, diodorus siculus, lactantius, and other writers; and in the absence of direct testimony should necessarily infer it from the similarity of the adventures of these deities; for the ancients held that the ceres of the greeks was the same as the isis of the egyptians; and dionusos or bacchus as osiris. in the legend of osiris and isis, as given by plutarch, are many details and circumstances other than those that we have briefly mentioned; and all of which we need not repeat here. osiris married his sister isis; and labored publicly with her to ameliorate the lot of men. he taught them agriculture, while isis invented laws. he built temples to the gods, and established their w

te_ man into the only kind of life worthy of him. the same philosophic orator, in a passage where he apostrophizes ceres and proserpine, says that mankind owes these goddesses the first elements of moral life, as well as the first means of sustenance of physical life; knowledge of the laws, regulation of morals, and those examples of civilization which have improved the manners of men and cities. bacchus in euripides says to pentheus, that his new institution (the dionysiac mysteries) deserved to be known, and that one of its great advantages was, that it proscribed all impurity: that these were the mysteries of wisdom, of which it would be imprudent to speak to persons not initiated: that they were established among the barbarians, who in that showed greater wisdom than the greeks, who ha

very word _mystery, according to demetrius phalereus, was a metaphorical expression that denoted the secret awe which darkness and gloom inspired. the night was almost always the time fixed for their celebration; and they were ordinarily termed _nocturnal_ ceremonies. initiations into the mysteries of samothrace took place at night; as did those of isis, of which apuleius speaks. euripides makes bacchus say, that _his_ mysteries were celebrated at night, because there is in night something august and imposing. nothing excites men's curiosity so much as mystery, concealing things which they desire to know: and nothing so much increases curiosity as obstacles that interpose to prevent them from indulging in the gratification of their desires. of this the legislators and hierophants took adv

tophanes "burns with a pure light for us alone, who, admitted to the mysteries, observe the laws of piety in our intercourse with strangers and our fellow-citizens" the rewards of initiation were attached to the practice of the social virtues. it was not enough to be initiated merely. it was necessary to be faithful to the _laws_ of initiation, which imposed on men duties in regard to their kind. bacchus allowed none to participate in his mysteries, but men who conformed to the rules of piety and justice. sensibility, above all, and compassion for the misfortunes of others, were precious virtues, which initiation strove to encourage "nature" says juvenal "has created us compassionate, since it has endowed us with tears. sensibility is the most admirable of our senses. what man is truly wor

elops the doctrines taught in the mysteries, enunciated the doctrine, held by most of the ancient philosophers, of the pre-existence of souls, in the eternal fire from which they emanate; that fire which animates the stars, and circulates in every part of nature: and the purifications of the soul, by fire, water, and air, of which he speaks, and which three modes were employed in the mysteries of bacchus, were symbols of the passage of the soul into different bodies. the relations of the human soul with the rest of nature were a chief object of the science of the mysteries. the man was there brought face to face with entire nature. the world, and the spherical envelope that surrounds it, were represented by a mystic egg, by the side of the image of the sun-god whose mysteries were celebrat

oul into different bodies. the relations of the human soul with the rest of nature were a chief object of the science of the mysteries. the man was there brought face to face with entire nature. the world, and the spherical envelope that surrounds it, were represented by a mystic egg, by the side of the image of the sun-god whose mysteries were celebrated. the famous orphic egg was consecrated to bacchus in his mysteries. it was, says plutarch, an image of the universe, which engenders everything, and contains everything in its bosom "consult" says macrobius "the initiates of the mysteries of bacchus, who honor with special veneration the sacred egg" the rounded and almost spherical form of its shell, he says, which encloses it on every side, and confines within itself the principles of li

who also consecrated the egg to osiris, germ of light, himself born, says diodorus, from that famous egg. in thebes, in upper egypt, he was represented as emitting it from his mouth, and causing to issue from it the first principle of heat and light, or the fire-god, vulcan, or phtha. we find this egg even in japan, between the horns of the famous mithriac bull, whose attributes osiris, apis, and bacchus all borrowed. orpheus, author of the grecian mysteries, which he carried from egypt to greece, consecrated this symbol: and taught that matter, uncreated and informous, existed from all eternity, unorganized, as chaos; containing in itself the principles of all existences confused and intermingled, light with darkness, the dry with the humid, heat with cold; from which, it after long ages

ter having set his feet on the threshold of the palace of pluto he ascended to the empyrean, to the bosom of the eternal principle of light of the universe, from which all souls and intelligences emanate. plutarch admits that this theory of two principles was the basis of all the mysteries, and consecrated in the religious ceremonies and mysteries of greece. osiris and typhon, ormuzd and ahriman, bacchus and the titans and giants, all represented these principles. phanes, the luminous god that issued from the sacred egg, and night, bore the sceptres in the mysteries of the new bacchus. night and day were two of the eight gods adored in the mysteries of osiris. the sojourn of proserpine and also of adonis, during six months of each year in the upper world, abode of light, and six months in

rule in nature" sallust the philosopher makes almost the same remark as to the relations of the soul with the periodical march of light and darkness, during an annual revolution; and assures us that the mysterious festivals of greece related to the same. and in all the explanations given by macrobius of the sacred fables in regard to the sun, adored under the names of osiris, horus, adonis, atys, bacchus, etc, we invariably see that they refer to the theory of the two principles, light and darkness, and the triumphs gained by one over the other. in april was celebrated the first triumph obtained by the light of day over the length of the nights; and the ceremonies of mourning and rejoicing had, macrobius says, as their object, the vicissitudes of the annual administration of the world. thi

s of the _cruz ansata_ or tau cross, and of _sceptres, over the kings. in the mysteries of mithras, a sacred cave, representing the whole arrangement of the world, was used for the reception of the initiates. zoroaster, says eubulus, first introduced this custom of consecrating caves. they were also consecrated, in crete, to jupiter; in arcadia, to the moon and pan; and in the island of naxos, to bacchus. the persians, in the cave where the mysteries of mithras were celebrated, fixed the seat of that god, father of generation, or demiourgos, near the equinoctial point of spring, with the northern portion of the world on his right, and the southern on his left. mithras, says porphyry, presided over the equinoxes, seated on a bull, the symbolical animal of the demiourgos, and bearing a sword

candidate invariably represented the sun, descending southward toward the reign of the evil principle, ahriman, siba, or typhon (darkness and winter; there figuratively to be slain, and after a few days to rise again from the dead, and commence to ascend to the northward. then the death of sita was bewailed; or that of cama, slain by iswara, and committed to the waves on a chest, like osiris and bacchus; during which the candidate was terrified by phantoms and horrid noises. then he was made to personify vishnu, and perform his avatars, or labors. in the first two he was taught in allegories the legend of the deluge: in the first he took three steps at right angles, representing the three huge steps taken by vishnu in that avatar; and hence the three steps in the master's degree ending at

summer solstice, and an old man at the autumnal equinox. this idea was borrowed from the egyptians, who adored the sun at the winter solstice, under the figure of an infant. the image of the sign in which each of the four seasons commenced, became the form under which was figured the sun of that particular season. the lion's skin was worn by hercules; the horns of the bull adorned the forehead of bacchus; and the autumnal serpent wound its long folds round the statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head of the sun, under the name of jupiter ammo

statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head of the sun, under the name of jupiter ammon. he was no longer born exposed to the waters of aquarius, like bacchus, nor enclosed in an urn like the god canopus; but in the stables of augeas or the celestial goat. he then completed his triumph, mounted on an ass, in the constellation cancer, which then occupied the solstitial point of summer. other attributes the images of the sun borrowed from the constellations which, by their rising and setting, fixed the points of departure of the year, and the comm

ure, through his union with the sun. each, in his turn, was an emblem of the sun overcoming the winter darkness, and repairing the disorders of nature, which every year was regenerated under these signs, after the scorpion and serpent of autumn had brought upon it barrenness, disaster, and darkness. mithras was represented sitting on a bull; and that animal was an image of osiris: while the greek bacchus armed his front with its horns, and was pictured with its tail and feet. the constellations also became noteworthy to the husbandman, which by their rising or setting, at morning or evening, indicated the coming of this period of renewed fruitfulness and new life. capella, or the kid amalthea, whose horn is called that of abundance, and whose place is over the equinoctial point, or taurus;

novation of nature and the triumph of ormuzd, the light-god, over the powers of darkness and ahriman their chief. the legislator of the jews fixed the commencement of their year in the month nisan, at the vernal equinox, at which season the israelites marched out of egypt and were relieved of their long bondage; in commemoration of which exodus, they ate the paschal lamb at that equinox. and when bacchus and his army had long marched in burning deserts, they were led by a lamb or ram into beautiful meadows, and to the springs that watered the temple of jupiter ammon. for, to the arabs and ethiopians, whose great divinity bacchus was, nothing was so perfect a type of elysium as a country abounding in springs and rivulets. orion, on the same meridian with the stars of taurus, died of the sti

of the zodiac, twenty-four. thus the symbolic egg, that issued from the mouth of the invisible egyptian god kneph; known in the grecian mysteries as the orphic egg; from which issued the god chumong of the coresians, and the egyptian osiris, and phanes, god and principle of light; from which, broken by the sacred bull of the japanese, the world emerged; and which the greeks placed at the feet of bacchus tauri-cornus; the magian egg of ormuzd, from which came the amshaspands and devs; was divided into two halves, and equally apportioned between the good and evil constellations and angels. those of spring, as for example aries and taurus, auriga and capella, were the beneficent stars; and those of autumn, as the balance, scorpio, the serpent of ophiucus, and the dragon of the hesperides, we

of the great luminary that regulates nature and is the depository of her greatest powers. the action of this universal soul of the world is displayed in the movements of the spheres, and above all in that of the sun, in the successions of the risings and settings of the stars, and in their periodical returns. by these are explainable all the metamorphoses of that soul, personified as jupiter, as bacchus, as vishnu, or as buddha, and all the various attributes ascribed to it; and also the worship of those animals that were consecrated in the ancient temples, representatives on earth of the celestial signs, and supposed to receive by transmission from them the rays and emanations which in them flow from the universal soul. all the old adorers of nature, the theologians, astrologers, and poe

our lodges. the oracle of claros styled him king of the stars and of the eternal fire, that engenders the year and the seasons, dispenses rain and winds, and brings about daybreak and night. and osiris was invoked as the god that resides in the sun and is enveloped by his rays, the invisible and eternal force that modifies the sublunary world by means of the sun. osiris was the same god known as bacchus, dionusos, and serapis. serapis is the author of the regularity and harmony of the world. bacchus, jointly with ceres (identified by herodotus with isis) presides over the distribution of all our blessings; and from the two emanates everything beautiful and good in nature. one furnishes the germ and principle of every good; the other receives and preserves it as a deposit; and the latter i

ywhere, even in our order, survive the equinoctial and solstitial feasts. our ceilings still glitter with the greater and lesser luminaries of the heavens, and our lights, in their number and arrangement, have astronomical references. in all churches and chapels, as in all pagan temples and pagodas, the altar is in the east; and the ivy over the east windows of old churches is the hedera helix of bacchus. even the cross had an astronomical origin; and our lodges are full of the ancient symbols. the learned author of the sab an researches, landseer, advances another theory in regard to the legend of osiris; in which he makes the constellation bo tes play a leading part. he observes that, as none of the stars were visible at the same time with the sun, his actual place in the zodiac, at any

MOTTA MARCELO THE COMMENTARIES OF AL

oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine: he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret g

ed for the fulfilment of my work [inserted footnote* an xxi. it is now evident that this was the case] who shall say what is power, what impotence? who shall be bold to measure the morrow, or declare what causes conjoin to bring forth an effect that no man knoweth? was not lao-tze thrust forth from his city? did not buddha go begging in rags? did not mohammed flee for his life into exile? was not bacchus the scandal and the scorn of men? than joseph smith had any man less learning? yet each of these attained to do his will; each cried his word, that all the earth yet echoes it! and each was able to accomplish this by virtue of that very circumstance which seems so cruel. shall i, who am armed with all their weapons at once, complain that i must go into the fight unfurished? one must hope t

fest it -to hell with him! see al ii, 48-49. why is the tribulation of ordeal "bliss? that should need no explaining. it is hard to do something good and great; it is hard to grow up and play the man; but it is bliss, and when we look back we think "it was worth it. see al, ii, 9. 63. the fool readeth this book of the law, and its comment& he understandeth it not. the fool is also the great fool, bacchus diphues, harpocrates, the dwarf-self, the holy guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool' is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot wil

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

mphs, his once chosen companions, endeavour to win him back to his accustomed haunts; their power to charm was gone, and music was now his sole consolation. he wandered forth alone, choosing the wildest and most secluded paths, and the hills and vales resounded with his pathetic melodies. at last he happened to cross the path of some thracian women, who were performing the wild rites of dionysus (bacchus, and in their mad fury at his refusing to join them, they furiously attacked him, and tore him in pieces. in pity for his unhappy fate, the muses collected his remains, which they buried at the foot of mount olympus, and the nightingale warbled a funeral dirge over his grave. his head was thrown into the river hebrus, and as it floated down the stream, the lips still continued to murmur th

gods he wears the petasus and talaria, and bears in his hand the caduceus or herald's staff. as god of eloquence, he is often represented with chains of gold hanging from his lips, whilst, as the patron of merchants, he bears a purse in his hand. the wonderful excavations in olympia, to which allusion has already been made, have brought to light an exquisite marble group of hermes and the infant bacchus, by praxiteles. in this great work of art, hermes is represented as a young and handsome man, who is looking down kindly and affectionately at the child resting on his arm, but unfortunately nothing remains of the infant save the right hand, which is laid lovingly on the shoulder of his protector. the sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and y

er, in order to insure large profits from their wares. the fetiales (roman priests whose duty it was to act as guardians of the public faith) refused to recognize the identity of mercury with hermes, and ordered him to be represented with a sacred branch as the emblem of peace, instead of the caduceus. in later page 138 times, however, he was completely identified with the greek hermes. dionysus (bacchus. dionysus, also called bacchus (from bacca, berry, was the god of wine, and the personification of the blessings of nature in general. page 139 page 140 the worship of this divinity, which is supposed to have been introduced into greece from asia (in all probability from india, first took root in thrace, whence it gradually spread into other parts of greece. dionysus was the son of zeus an

omposed their immortal tragedies and comedies. he was also a prophetic divinity, and possessed oracles, the principal of which was that on mount rhodope in thrace. the tiger, lynx, panther, dolphin, serpent, and ass were sacred to this god. his favourite plants were the vine, ivy, laurel, and asphodel. his sacrifices consisted of goats, probably on account of their being destructive to vineyards. bacchus or liber. the romans had a divinity called liber who presided over vegetation, and was, on this account, identified with the greek dionysus, and worshipped under the name of bacchus. the festival of liber, called the liberalia, was celebrated on the 17th of march. aides (pluto. aides, aidoneus, or hades, was the son of cronus and rhea, and the youngest brother of zeus and poseidon. he was

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

provided none of these rules went against the laws of the state. although the sacred nature of the builders appears to have become somewhat blurred among the greeks, it survived all the same, notably the ancient corporations: colleges of builders in rome 7 in the legends concerning architect kings such as dadaelus, trophonius, and agamedes. a typical example is that of the priests of dionysius or bacchus. they were the first to erect theaters in greece and to institute dramatic representations principally linked to worship of the god. the architects responsible for the construction of these buildings maintained a priesthood through initiation; they were called dionysian workers or dionysiasts. we know through strabo and aulu-gelle that the dionysiasts' organization in teos was assigned to

PHILIP NEIL MYTHS LEGENDS EXPLAINED

heaven in the skies. from olympus, the gods loved, quarrelled, watched the world, and helped and hindered mortals according to their whims. presided over by zeus (roman jupiter, ruler of heaven and earth, there were many gods and immortals of whom 12 are usually regarded as the most important: aphrodite (venus, apollo (apollo, ares (mars, artemis (diana, athena (minerva, demeter (ceres, dionysus (bacchus, hephaestus (vulcan, hera (juno, hermes (mercury, hestia (vesta, and poseidon (neptune. hades (pluto, zeus brother, ruled the underworld. these olympian gods succeeded earlier generations of gods. gaia (mother earth) was the first goddess, and bore the race of titans by her son uranus. the titans, led by cronos (saturn, seized power from uranus; and in turn were defeated by their own child

ment to those who scorned her. barking dog the dog tries to alert hephaestus to the presence of ares under the bed but he remains oblivious. ares and aphrodite, although they were caught on this occasion, managed to have several children together: deimos (fear, phobos (panic, harmonia (concord, and, according to some sources, eros (desire. bed of love aphrodite had many lovers including dionysus (bacchus, who fathered her son the phallic god priapus, and hermes who fathered the twin-sexed hermaphroditus. mortal lovers included adonis (see pp. 32 33) and anchises, who was the father of her son, the hero aeneas (see pp. 66 67. the story of aphrodite s affair with ares, and the revenge of her husband hephaestus, is sung by the blind bard demodocus at the phaeacian games in the odyssey, to the

is away, demeter is too sad to fulfill her duties, but when she returns, demeter works with renewed vigor. the myths of persephone are complex because in their inner meanings they go to the heart of ancient greek religion. in one version of her story, zeus himself falls in love with her, and seduces her by taking the form of a snake and enveloping her in his coils the resulting child is dionysus (bacchus. in the more common version, she is abducted by hades but a hades who reveals many features of dionysus in his archaic role as lord of the underworld (see p. 59. hades and persephone hades was sometimes called pluto, which derives from the greek word for riches. the recipent of buried treasure, he was, therefore, considered the god of agricultural wealth. as such, he exerted influence over

e agreed to his request on condition that he did not look at eurydice on the way back to the daylight. but as they neared the end of their journey, orpheus could not help glancing back to make sure his beloved was still with him, and as he looked she faded before his eyes, lost to him forever. orpheus never recovered and lived in misery until his death. orpheus sang in praise of the god dionysus (bacchus, see pp. 58 59) and founded orphism, a cult whose mysteries centered on the god dionysus zagreus, who was torn apart by the titans. human sacrifice may have played a role in orphism, and orpheus himself is said to have been torn apart by the maenads, who were punished by dionysus. the fates the three fates were the daughters of the night: clotho( the spinner, lachesis( the drawer of lots

lo and pan s musical competition when apollo has already cursed midas with ass s ears. there are also references to other stories, including pan s invention of the pan pipes, and the secret of midas ears becoming widespread. king midas, the son of gordius, a peasant who had been made king of phrygia by the will of the gods, grew up convinced of the importance of money. as a result, when dionysus (bacchus) offered to grant him a wish for having helped his drunken satyr companion, silenus, midas asked that everything he touched should turn to gold. all went well, until he felt hungry bring me food! he cried. alas, it turned to gold! bring me wine! the same thing happened. horrified, midas begged dionysus to help him. the god told him to wash himself in the river pactolus which explains why t

he sun melted the wax and he plummeted to his death in the ocean below. daedalus arrived safely in sicily and took refuge with king cocalus. minos pursued him to the island, where daedalus, who had installed a system of hot-water pipes in the palace, scalded him to death while he was bathing. dionysus and ariadne 58 dionysus and ariadne ar iadne, a cretan princess, married the god dionysus (roman bacchus) on the island of naxos, where she had been abandoned while sleeping by her lover, theseus (see pp. 54 55. why he did this is unclear he seems either to have tired of her, or feared taking her home to athens as his bride. some accounts say that when ariadne awoke to discover that he had left her, she either hanged herself in her grief or, as she was pregnant, was destroyed in childbirth by

ut his crown of ivy and vine. he usually holds a thyrsus, a rod which is also twined round with vines and ivy, topped with a pine cone (an ancient fertility symbol. sacred grapes vines and grapes were sacred to dionysus, who as god of viticulture was credited with introducing the vine. his original role, however, was god of honey and the mead that was brewed from it. under one of his greek names, bacchus, he became the roman god of wine and shed most of his other roles. worshiping maidens maidens carrying golden baskets filled with fruits marched in the dionysian festivals. sacrificial goat the slaughter of a goat was central to the worship of dionysus. as a child, the god was temporarily transformed into a kid by the god hermes (mercury; goats were also associated with vines. dionysus the

taur (half-bull, half-man) x bull of poseidon king minos m pasipha leto (titan) callisto (nymph) maia (nymph) alcmene (mortal) dana (mortal) leda (mortal) dione (goddess) themis (titan) mnemosyne (titan) metis (sea nymph) semele (mortal) apollo x coronis (nymph) artemis diana hermes mercury m daughter of dryops heracles hercules m hebe perseus m andromeda ares x pan faunus arco asclepius dionysus bacchus aphrodite x anchises helen m menelaus (mortal) x paris clytemnestra m agamemnon castor polydeuces pollux fates athena minerva aeneas eros cupid the nine muses cadmus m harmonia (mortal (goddess) theseus m ariadne m phaedra demeter ceres poseidon neptune x aethra (mortal) hades pluto hestia vesta hera juno m persephone proserpine hebe m heracles hercules ares eileithya mars zeus jupiter ari

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

ed with impunity in naples, and persons who are endowed unfortunately with this power are even distinguished by certain exterior signs. in order to guard against it, experts affirm that horns must be carried on the person, and the common people, who take everything literally, hasten to adorn themselves with small horns, not dreaming of the sense of the allegory. these attributes of jupiter ammon, bacchus and moses are a symbol of moral power or enthusiasm, so that the magicians mean to say that, in order to withstand the jettatura, the fatal current of instincts must be governed by great intrepidity, great enthusiasm, or a great thought. in like manner, almost all popular superstitions are vulgar interpretations of some grand maxim or marvellous secret of occult wisdom. did not pythagoras

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

atter were compelled to meet in secret for the celebration of their mysteries. initiates presided over these assemblies and soon established a kind of orthodoxy among the varieties of persecuted worships, this being facilitated by the aid of magical truth and by the fact that proscription unites wills and forges bonds of brotherhood between men. thus, the mysteries of isis, of ceres eleusinia, of bacchus, combined with those of the bona dea and primeval druidism. the meetings took place usually between the days of mercury and jupiter, or between those of venus and saturn. the proceedings included rites of initiation, exchange of mysterious signs, singing of symbolical hymns, the communion of feasting in common, the successive formation of the magical chain at table and in the dance. finall

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

a child, the story goes, he was torn apart by wild women and spent three years in the underworld. the worship of dionysius played a significant role in the development of greek drama. the romans adopted this pantheon and gave many of them different names. the roman gods were, in the same order, jupiter, juno, venus, mars, minerva, diana, mercury, apollo, vulcan, neptune, vesta, ceres, pluto, and bacchus (in parts of the roman empire, the emperor was also worshipped as a god) these gods, along with many minor deities who came to earth to do the bidding of the gods, controlled the fate of humankind. zeus also appeared in human form, or even in animal form at times, to father children by mortal women. some of his sons became the heroes of greek legend. 222 world religions: almanac greco-roma

he orphic or orphic mysteries. dionysius was a relatively new god in the pantheon, not mentioned by homer. by the fifth century bce he had become one of the more popular gods. during the festivals honoring him, people sang, danced, and performed sacred plays. these plays later developed into classical greek drama, which in turn influenced the structure of western theater. in rome the mysteries of bacchus, the god of wine, were also observed in what is called the bacchanalia. though these celebrations of bacchus began as religious celebrations, over time they became simply an excuse for drunkenness and immoral behavior and were banned in rome in 186 bce. basic beliefs: greco-roman philosophy three main features are found in all of greco-roman philosophy. the first is the attempt to understa

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ani" said he, gently "no ill shall befall you" as he spoke, he wound his arm round the form of the fair actress, and endeavoured to lift her from the carriage. but gionetta was no ordinary ally, she thrust back the assailant with a force that astonished him, and followed the shock by a volley of the most energetic reprobation. the mask drew back, and composed his disordered mantle "by the body of bacchus" said he, half laughing "she is well protected. here, luigi, giovanni! seize the hag! quick! why loiter ye" the mask retired from the door, and another and yet taller form presented itself "be calm, viola pisani" said he, in a low voice "with me you are indeed safe" he lifted his mask as he spoke, and showed the noble features of zanoni "be calm, be hushed, i can save you" he vanished, lea

e same distaste? the english are said to love their potations warm and pungent "do you wish my friend also to taste the wine, prince" said zanoni "recollect, all cannot drink it with the same impunity as myself "no" said the prince, hastily "if you do not recommend the wine, heaven forbid that we should constrain our guests! my lord duke" turning to one of the frenchmen "yours is the true soil of bacchus. what think you of this cask from burgundy? has it borne the journey "ah" said zanoni "let us change both the wine and the theme" with that, zanoni grew yet more animated and brilliant. never did wit more sparkling, airy, exhilarating, flash from the lips of reveller. his spirits fascinated all present even the prince himself, even glyndon with a strange and wild contagion. the former, ind

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ther's womb, according to plutarch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpine of sicily, the diana of crete, the bellona of the romans &c. and she was the moon and osiris the sun.43 osiris received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them the worship of the gods, and a reverence for the wisdom of a supreme being."44 totten, tracing the symbolism of the eye, affirmed that

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

indar, and so on. 10. a fragment of aristotle preserved in synesius, dio 10 asserts that the mystai were not taught anything, but were put in a certain state of mind. 11. plutarch, on the e at delphi, 392 a-e. 12. a technical term of the mysteries discussed in s.angus, the mystery religions and christianity (dover, new york, 1975, pp. 106ff. thus the mystes becomes the god: becomes attis, osiris, bacchus, etc. some early christian sources speak of becoming a christ. see further now the gospel of philip, in meyer, the ancient mysteries, pp. 235-236: this one is no longer a christian but a christ. 13. some helpful remarks on the early greek concept of the daimon or occult self in: e.r. dodds, the greeks and the irrational (university of california press, berkeley, london, 1951, p. 153. 14. p

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

the key importance of the triangle in the rituals of freemasonry.5 the late jim keith, an exposer of conspiracies and cults, also discussed the importance of this symbol to masonry. he writes "there is in fact a triad of three governing officers to be found in almost every degree."4 in a number of books written by masons, the downward pointing triangle is related to set, the god of egypt, and to bacchus. both of the deities are satan in other guises. jim tresner, 33, whose academic writings are often published in masonic journals and publications, notes the use of triangles in the ritual for the fifteenth degree of the scottish rite, knight of the east, of the sword, or of the eagle. tresner says that the apron worn for this degree's ritual in the lodge is of red velvet, and "on the apron

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

bin lane. pagans and christians. new york: alfred a. knopf, 1989. gordon, stuart. the encyclopedia of myths and legends. london: headline book publishing, 1994. walker, barbara g. the woman s encyclopedia of myths and secrets. san francisco, harper& row, 1983. dionysian mysteries next to the eleusinian mysteries in importance and popularity were the dionysian, which were centered around dionysus (bacchus, a god of life, vegetation, and the vine who, because all things growing and green must one day decay and die, was also a divinity of the underworld. those initiates who entered into communion with dionysus drank large amounts of wine and celebrated with feasts that encouraged them to dress themselves in leaves and flowers and even to take on the character of the god himself, in an attempt

cle. geology, 29 (2001: 707 710. piccardi, l. active faulting at delphi, greece: seismotectonic remarks and a hypothesis for the geologic environment of a myth. geology 28 (2001: 651 54. gaskell, g. a. dictionary of all scriptures& myths. avenel, n.j: gramercy books, 1981. dionysus next to the eleusinian mysteries in importance and popularity was the dionysian, which was centered around dionysus (bacchus, a god of life, vegetation, and the vine, who, because all things growing and green must one day decay and die, was also a divinity of the underworld. those initiates who entered into communion with dionysus drank heavily of the fruit of the vine and celebrated with feasts that encouraged them to dress themselves in leaves and flowers and even to take on the character of the god himself, t

th whom he came into contact. then, so the legend goes, he disappeared, and many presumed him dead. in reality, he had traveled to memphis, where he spent the next 20 years studying in the egyptian mystery schools. when he returned to greece, he was known only by the name that he had received in the initiation rites, orpheus of arpha, the one who heals with light. orpheus next changed the cult of bacchus/ dionysus and set about restructuring the spiritual soul of greece, recreating the mysteries by blending the religion of zeus with that of dionysus. orpheus taught that dionysis zagreus, the horned son of zeus and persephone, the great god of the orphic mysteries, was devoured by the evil titans while zeus was otherwise distracted. athena managed to save dionysus zagreus s heart while the

THE GOD OF THE WITCHES

meeting at tullibodie,where they killed a child, another at clackmannan where they killed another child. many accusations againstthe witches included the charge of eating the flesh of infants. this does not seem to have been altogetherunfounded, though there is no proof that children were killed for the purpose. similar forms of cannibalism asa religious rite were practised by the worshippers of bacchus in ancient greece.there is one form of cannibalism which seems to have arisen after the persecutions had begun. some of thewitches deliberately ate the flesh of a young infant with the avowed purpose of obtaining the gift of silence,even under torture, when questioned by the christian judges. the child does not appear to have been killedfor the purpose, but considering the infant mortality

e "devil-worshippers" were quite honest in belonging toboth religions, not realising any difference in one of the basic doctrines of the new faith.the orgies.[23] the orgiastic ceremonies excited the interest and curiosity of the christian judges andrecorders to an extent out of all proportion to their importance in the cult. it is certain that in the religion ofthe horned god, as in the cults of bacchus and other deities of fertility, rites were performed which to themodern mind are too gross to be regarded as religious. these rites were openly practised in athens in theheight of its civilisation, the sacred marriage being regarded as the means of promoting and increasingfertility. similar rites are known and have been practised in all parts of the world, but always in what are nowcalled

THE KEY TO THE MYSTERIES

magical weapon; and, being probably endowed with that human frailty called laziness, he hopes to find a weapon ready made. thus we find the christian magus who imposed his power upon the world taking the existing worships and making a single system combining all their merits. there is no single feature in christianity which has not been taken bodily from the worship of isis, or of mithras, or of bacchus, or of adonis, or of osiris. in modern times again we find frater iehi aour trying to handle buddhism. others again have attempted to use freemasonry. there have been even exceptionally foolish magicians who have tried to use a sword long since rusted. wagner illustrates this point very clearly in "siegfried" the great sword nothung has been broken, and it is the viii only weapon that can

e religious aspirations of the world; with moses and mohammed, it affirms the unity of god; with zoroaster, hermes and plato, it recognizes in him the infinite trinity of its own regeneration; 78 it reconciles the living numbers of pythagoras with the monadic word of st. john<gospel legend itself is a macedoine of those of bacchus, adonis, osiris, and a hundred others, and that the mass, and christian ceremonies generally, have similarly pagan sources- o. m> so much, science and reason will agree. it is then in the eyes of reason and of science themselves the most perfect, that is to say the most complete, dogma which has ever been produced in the world. let science and reason grant us so much; we shall ask nothing

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

ughed at him, wizened misogynist and dreary sage, yet even the most beautiful of these monthly would spill her crimson libation to the moon. gyea! truly, away, away, out of my sight, o shadow of a king; but last night wert thou not fingering the delicate chalice of campaspe, and a few hours hence will not thy drowsy hand crimson the white womb of thy mother earth with the red lees of the grape of bacchus, so full of the poppies of sleep, and the wormwood of sorrow. h from the silver goblet of laughter, that leaden cup of weeping, have the nations drunk the dregs of many lives: for the woman arrayed in purple and scarlet, and decked with pearls and precious stones, hath made them drunk on the golden cup of her abominations, on the wine of her fornications, on the filthy philtres of her whor

THE SECRET RITUALS OF THE OTO

there were yet found certain to hold truth in their hearts, and, loving light, to bear the lamp of virtue beneath the cloak of secrecy. and these at certain seasons went at night by ways open or hidden to heaths and mountains, and there dancing together, and with strange suppers and spells diverse, did call forth him, whom the enemy called ignorantly satan, and was in truth the great god pan, or bacchus, or even that baphomet whom the templars worshipped secretly, and yet worship as in the vi all illustrious knights of the holy order of kadosch, all dame companions of the holy grail are taught to do, or babalon the beautiful, or even zeus apollo of the greeks. and each when first inducted to the revel was made partner of that incarnate one by the consummation of the rite of marriage. cons

ishnu in the form of a white elephant with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again we have the loves of fairies for mankind, and the commerce of the beni elohim with the daughters of men; and yet again the marriage of orpheus with eurydice a nymph, and the fatal nets that laura, me

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

that it represented some fundamental principle of their faith. what this was, it is difficult to obtain any direct information, on account of the secrecy under which this part of their religion was guarded. plutarch tells us, that the egyptians represented osiris with the organ of generation erect, to show his generative and prolific power: he also tells us, that osiris was the same deity as the bacchus of the greek mythology; who was also the same as the first begotten love (erwj prwtogonoj) of orpheus and hesiod.2 this deity is celebrated by the ancient poets as the creator of all things, the father of gods and men;3 and it appears, by the passage above referred to, that the organ of generation was the symbol of his great characteristic attribute. this is perfectly consistent with the g

propagation of sensitive beings. of this there is a small bronze in the museum of mr. townley, of which an engraving is given in plate iii. fig. 2.1 sometimes this generative attribute is represented by the symbol of the goat, supposed to be the most salacious of animals, and therefore adopted upon the same principles as the bull and the serpent.2 the choral odes, sung in honour of the generator bacchus, were hence called tragwdiai, or songs of the goat; a title which is now applied to the dramatic dialogues anciently inserted in these odes, to break their uniformity. on a medal, struck in honour of augustus, the goat terminates in the tail of a fish, to show the generative power incorporated with water. under his feet is the globe of the earth, supposed to be fertilised by this union; an

mbining several forms together, and showing, not only the divine attribute, but the mode and purpose of its operation. for instance; the celebrated bronze in the vatican has the male organs of generation placed upon the head of a cock, the emblem of the sun, supported by the neck and shoulders of a man. in this composition they represented the generative power of the erwj, the osiris, mithras, or bacchus, whose centre is the sun, incarnate with man. by the inscription on the pedestal, the attribute this personified, is styled the saviour of the world (swthr kosmou; a title always venerable, under whatever image it be represented.3 the egyptians showed this incarnation of the deity by a less permanent, though equally expressive symbol. at mendes a living goat was kept as the image of the ge

uld scarcely have erected without greater knowledge in practical mechanics than they now possess. it is a statue of a bull lying down, hewn, with great accuracy, out of a single piece of hard granite, which has been conveyed by land from the distance of one hundred miles, although its weight, in its present reduced state, must be at least one hundred tons.1 the greeks sometimes made their taurine bacchus, or bull, with a human face, to express both sexes, which they signified by the initial of the epithet difuej placed under him.2 over him they frequently put the radiated asterisk, which represents the sun, to show the deity, whose attribute he was intended to express.3 hence we may perceive the reason why the germans, who, according to c sar,4 worshipped the sun, carried a brazen bull, as

me tragedy of sophocles, by the titles of author and director of the dances of the gods (qewn coropoi' anax, as being the author and disposer of the regular motions of the universe, of which these divine dances were symbols, which are said in the same passage to be (autodah) self-taught to him. both the gnossian and nysian dances are here included,1 the former sacred to jupiter, and the latter to bacchus; for pan, being the principle of universal order, partook of the nature of all the other gods. they were personifications of parti-cular modes of acting of the great allruling principle; and he, of his general law and pre-established harmony by which he governs the universe. hence he is often represented playing on a pipe; music being the natural emblem of this physical harmony. according

amorph. lib. xi. 2 plutarch, de is. et osir. 3 damm. lex. etym. 4 plutarch, de is. et. osir. 4 ibid. 5 hymn xlvi. 7 hymn. xlix. the initials of this epithet are with the bull on a medal of naples belonging to me the bull has a human countenance, and has therefore been called a minotaur by antiquarians; notwithstanding he is to be found on different medals, accompanied with all the symbols both of bacchus and apollo, and with the initials of most of the epithets to be found in the orphic litanies. of priapus 41 universe, with the planets moving round, was, by his attractive force, the cause of all union and harmony in the whole; and, by the emanation of his beams, the cause of all motion and activity in the parts. this system is alluded to by homer in the allegory of the golden chain, by wh

to represent organized matter in its first stage; that is, immediately after it was released from chaos, and before it was animated by a participation of the ethereal essence of the creator. in a beautiful gem belonging to r. wilbraham, esq.,3 one of these androgynous figures is represented sleeping, with the organs of generation covered, and the egg of chaos broken under it. on the other side is bacchus, the creator, bearing a torch, the emblem of ethereal fire, and extending it towards the sleeping figure; whilst one of his agents seems only to wait his permission to begin the execution of that office, which, according to every outward and visible sign, he appears able to discharge with energy and effect. the creator himself leans upon one of those figures commonly called sileni; but whi

supposed that these androgynous figures represented the first individuals of the human race, who, possessing the organs of both sexes, produced children of each. this seems to be the sense in which they were represented by some of the ancient artists; but i have never met with any trace of it in any greek author, except philo the jew; nor have i ever seen any monument of ancient art, in which the bacchus, or creator in a human form, was represented with the generative organs of both sexes. in the symbolical images, the double nature is frequently expressed by some androgynous insect, such as the snail, which is endowed with the organs of both sexes, and can copulate reciprocally with either: but when the refinement of art adopted the human form, it was represented by mixing the characters

ect, such as the snail, which is endowed with the organs of both sexes, and can copulate reciprocally with either: but when the refinement of art adopted the human form, it was represented by mixing the characters of the 1 genes, c. i. 2 philo, de leg. alleg. lib. ii. 44 on the worship male and female bodies in every part, preserving still the distinctive organs of the male. hence euripides calls bacchus qhlummorfoj,1 and the chorus of bachannals in the same tragedy address him by masculine and feminine epithets.2 ovid also says to him, tibi, cum sine cornibus adstas, virgineum caput est. 3 alluding in the first line to his taurine, and in the second to his androgynous figure. the ancient theologists were, like the modern, divided into sects; but, as these never disturbed the peace of soci

t this action should be taken as an emblem of the effect it was thought to produce. on other medals the bull or cow is represented licking itself;2 which, upon the same principle, must represent the strength of the deity refreshed and invigorated by the exertion of its own nutritive and plastic power upon its own being. on others again is a human head of an androgynous character, like that of the bacchus difuej, with the tongue extended over the lower lip, as if to lick something.3 this was probably the same symbol, expressed in a less explicit manner; it being the common practice of the greek artists to make a part of a composition signify the whole, of which i shall soon have occasion to give some incontestable examples. on a parian medal published by goltzius, the bull licking himself i

plate xviii, fig. 3. 2 exod. xxxii. of priapus 63 vented this secondary deity of love, were probably the inventors likewise of a secondary priapus, who was the personification of that particular generative faculty, which springs from animal desire, as the primary priapus was of the great generative principle of the universe. hence, in the allegories of the poets, this deity is said to be a son of bacchus and venus; that is, the result of the active and passive generative powers of nature. the story of his being the son of a grecian conqueror, and born at lampsacus, seems to be a corruption of this allegory. of all the nations of antiquity the persians were the most simple and direct in the worship of the creator. they were the puritans of the heathen world, and not only rejected all images

a and altar only (tenemoj bwmoj te, 1 lib. i. 2 hyde, anquetil, and other modern writers, have given us the operose superstitions of the present parsees for the simple theism of the ancient persians. 3 pausan. lib. vii. and ix. 4 lib. ii. 5 strab. lib. xv. 64 on the worship which were probably inclosures like these of the persians, with an altar in the centre. the temples dedicated to the creator bacchus, which the greek architects called hyp thral, seem to have been anciently of the same kind; whence probably came the title perikionion (surrounded with columns) attributed to that god in the orphic litanies.1 the remains of one of these are still extant at puzzuoli near naples, which the inhabitants call the temple of serapis: but the ornaments of grapes, vases &c. found among the ruins, p

architects called hyp thral, seem to have been anciently of the same kind; whence probably came the title perikionion (surrounded with columns) attributed to that god in the orphic litanies.1 the remains of one of these are still extant at puzzuoli near naples, which the inhabitants call the temple of serapis: but the ornaments of grapes, vases &c. found among the ruins, prove it to have been of bacchus. serapis was indeed the same deity worshipped under another form, being equally a personification of the sun.2 the architecture is of the roman times; but the ground plan is probably that of a very ancient one, which this was made to replace; for it exactly resembles that of a celtic temple in zeeland, published in stukeley's itinerary.3 the ranges of square buildings which inclose it are

te xv. fig 1 and 2, and plate xiii, fig 4. 4 plate xv, fig. 2, a a. 5 plate xv, fig. 2, b b. 6 see plate xv, fig. 1, a, and fig 2, c. 7 see plate xv, fig. 1, b b. of priapus 65 been occasionally floated with water, the drains and conduits being still to be seen,1 as also several fragments of sculpture representing waves, serpents, and various aquatic animals, which once adorned the basement.2 the bacchus perikionioj here worshipped, was, as we learn from the orphic hymn above cited, the sun in his character of extinguisher of the fires which once pervaded the earth. this he was supposed to have done by exhaling the waters of the ocean, and scattering them over the land, which was thus supposed to have acquired its proper temperature and fertility. for this reason the sacred fire, the essen

ced in such slight and imperfect accounts, proves that it must have been something singular and important; for, if had been an inconsiderable structure, it would not have been mentioned at all; and, if there had been many such in the country, the historian would not have employed the singular number. stonehenge has certainly been a circular temple, nearly the same as that already described of the bacchus perikionioj at puzzuoli, except that in the latter the nice execution, and beautiful symmetry of the parts, are in every respect the reverse of the rude but majestic simplicity of the former; in the original design they differ but in the form of the area.5 it may therefore be reasonably supposed, that we have 1 naon exiologon, anaqhmasi polloij kekosmhmenon, sfairoeidh tjschmati, diod. sic

but incorrectly executed. of priapus 67 still the ruins of the identical temple described by hecat us, who, being an asiatic greek, might have received his information from some phoenician merchant, who had visited the interior parts of britain when trading there for tin. macrobius mentions a temple of the same kind and form upon mount zilmissus in thrace, dedicated to the sun under the title of bacchus sebazius.1 the large obeliscs of stone found in many parts of the north, such as those at rudstone,2 and near boroughbridge in yorkshire,3 belong to the same religion; obeliscs being, as pliny observes, sacred to the sun, whose rays they represented both by their form and name.4 an ancient medal of apollonia in illyria, belonging to the museum of the late dr. hunter, has the head of apollo

supreme god, the distributor of both good and evil.1 the name of jupiter, zeuj, was originally one of the titles or epithets of the sun, signifying, according to its etymology, aweful or terrible;2 in which sense it is used in the orphic litanies.3 pan, the universal substance, is called the horned jupiter (zeuj kerasthj; and in an orphic fragment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-creating power of the sun. aglae zeu, dionse, pater pontou, pater aihj `hlie paggentor. in another fragment preserved by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the dead as well as over the living, and to have been the lord of destruction as well as creation and preserv

ruction as well as creation and preservation. we accordingly find that in one of the orphic litanies now extant, he is expressly called the giver of life, and the destroyer.6 the egyptians represented typhon, the destroying power, under the figure of the hippopotamus or river-horse, the most fierce and destructive animal they knew;7 and the chorus in the bacchae of euripides invoke their inspirer bacchus to appear under the form of a bull, a many-headed serpent, or flaming lion;8 which shows that the most bloody and destructive, as well as the most 1 il, w, v. 527. 2 damm. lex. etymol. 3 hymn. x, v. 13. 4 sat. lib. i. c. 23. 5 sat. lib. i. c. 3. 6 hymn lxxii, ed. gesn. 7 plutarch, de is& os. 8 v. 1015. 70 on the worship useful of animals, was employed by the greeks to represent some person

one is represented on other medals in exactly the same attitude and gesture as when fighting with the lion;2 whence i conclude that the lion is there understood. on the medals of celenderis, the goat appears instead of the bull in exactly the same attitude of struggle and contention, but without the lion;3 and in a curious one of very ancient but excellent workmanship, belonging to me, the ivy of bacchus is placed over the back of the goat, to denote the power which he represents.4 the mutual operation which was the result of this contention was signified, in the mythological tales of the poets, by the loves of mars and venus, the one the active power of destruction, and the other the passive power of generation. from their union is said to have sprung the goddess harmony, who was the phys

3 il. z, v. 223. 4 for the natural properties attributed by the ancients to fire, see plutarch, in camiilo, plin. hist. nat. lib. xxxvi, c. 58. 5 vol. iv. p. 32. see also plate v. fig 4, copied from it. 74 on the worship represented by the united forms of the lion and serpent crowned with rays, the emblems of the cause from which both proceed. this composition forms the chnoubis of the egyptians. bacchus is frequently represented by the ancient artists accompanied by tigers, which appear, in some instances, devouring clusters of grapes, the fruit peculiarly consecrated to the god, and in others drinking the liquor pressed from them. the author of the recherches sur les arts has in this instance followed the common accounts of the mythologists, and asserted that tigers are really fond of gr

s of generation, and extending their operation, as putrefaction precedes, and increases vegetation. on a medal of maronea, published by gesner,2 a goat is coupled with the tiger in drawing his chariot; by which composition the artist has shown the general active power of the deity, conducted by his two great attributes of creation and destruction. on the choragic monument of lysicrates at athens, bacchus is represented feeding a tiger; which shows the active power of generation feeding and nourishing the active power of destruction.3 on a beautiful cameo in the collection of the duke of marlborough, the tiger is sucking the breast of a nymph; which represents the same power of destruction, nourished by the passive power of generation. 4 in the museum of charles townley, esq, is a group, in

WAITE ASPECTS OF MASONIC SYMBOLISM

those who are properly warranted. so far as it is possible to speak of the kabiric mysteries, there was in those an episode of symbolical death, because kasmillos, a technical name ascribed to the candidate, was represented as slain by the gods. some of the rites which prevailed within and around greece in ancient times are concerned with the idea of a regeneration or new birth. the mysteries of bacchus depicted the death of this god and his restoration to light as rhea. osiris died and rose, and so also did adonis. he was first lamented as dead and then his revivification was celebrated with great joy. there is no need, however, to multiply the recurrence of these events in the old mysteries nor to restrict ourselves within their limits, for all religions have testified to the necessity

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

travelled over the rest of the world, inducing the people everywhere to submit to his discipline, not indeed compelling them by force of arms, but persuading them to yield to the strength of his reasons, which were conveyed to them in the most agreeable manner, in hymns and songs, accompanied with instruments of music. from this last circumstance the greeks identified him with their dionysos, or bacchus. during the absence of osiris from his kingdom, typhon had no opportunity of making any innovations in the state, isis being extremely vigilant in the government, and always upon her guard. after his return, however, having first persuaded seventytwo other people to join with him in the conspiracy, together with a certain queen of ethiopia called aso, who chanced to be in egypt at that tim

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he tree of knowledge and the tempter serpent. some have supposed that it is only since the condemnation on thy belly shalt thou go that the serpent has been limbless and obliged to crawl. note, it has been argued, and by a great churchman too, that the whole tale rests on error, and that for serpent we should read ape (rev. adam clarke. this is substituting one error for another. in the orgies of bacchus maenades, the worshippers had snakes twined in their hair and danced, singing eve, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott eve, by whom came the sin. see clemens alexandrinus, protrept 9. 38. duality introduces us to the fatal alternative to unity or good, namely evil; and to many other human and natural contrasts--night and day, light and darkness, wet a

by w. wyn n wes tcott 50. chapter eight the tetrad, four, 4. he pythagoreans, said nicomachus, call the number four the greatest miracle, a god after another manner, a manifold divinity, the fountain of nature, and its key bearer. it is the introducer and cause of the permanency of the mathematical discipline. it is most masculine and robust; it is hercules and aeolus. it is mercury, vulcan, and bacchus. among the muses, urania. they also called it feminine, effective of virility, and an exciter of bacchic fury. in harmony, it was said to form by the quadruple numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ratio, the symphony dis-diapason. they called it justice, as the first evenly even number. as a type of deity, we all know of the famous hebrew title tetragr

13. college completed by st. paul. the nine muses of ancient greece were called daughters of zeus and mnemosyne (memory, and were calliope, poetry; clio, history; melpomene, tragedy; euterpe, music; erato, love, inspiration and pantomime; terpsichore, dancing; urania, astronomy; thalia, comedy and polyhymnia, eloquence. the novensiles are the nine sabine gods: viz. hercules, romulus, aesculapius, bacchus, aeneas, vesta, santa, fortuna and fides. the sabines became merged with the romans about 266 b.c. 90. the nine gods of the etruscans were juno, minerva, tinia, vulcan, mars, saturn, hercules, summanus and vedius; the etruscans also became united with the romans. note in macaulay s poem of horatius, lars porsena of clusium by the nine gods he swore, in 596 b.c. lars porsena led the etrusca

aleim alhim, being 1+30+5+10+600(=646; or avoiding the use of final mem, we get 1+30+5+10+40(=86; neglecting the tens 1+3+5+1+4, and placing these numbers in a circle, we get the sequence 3.1415, notable as the value of pi, or the relation of a diameter to circumference of every circle. elohim is both a singular and a plural word. 650. 650 has been referred by godfrey higgins to noah, menes, and bacchus. noah, in hebrew is nvch or 64. 651. 651, teletai, the greek ancient mysteries and episteme- science. 666. 666 is the pet number of godfrey higgins, as referred to rasit (rsvt, 200+60+6+400(=666, which he insists means wisdom or as most believe--beginning or principle. the first words of genesis are be-rasit, in the beginning--666 is also the number of the beast, the number of man, has bee

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

aylor. t "for the first eon, the eternal one" or as taylor gives "eternity_ 5. hence the inscrutable god is called silent by the divine ones, and is said to consent with mind, and to be known to human souls through the power of the mind alone. proclus in theologiam platonis, 321. t. inscrutable. taylor gives "stable" perhaps "incomprehensible" is better. 6. the chald ans call the god dionysos (or bacchus, iao in the phoenician tongue (instead of the intelligible light, and he is also called sabaoth* signifying that he is above the seven poles, that is the demiurgos. lydus, de mensibus, 83. t* this word is chaldee, tzbaut, meaning hosts; but there is also a word shboh, meaning "the seven" 7. containing all things in the one summit of his own hyparxis, he himself subsists wholly beyond. proc

WORKING CEPHALOEDIUM VERSION 1

ixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning

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