NOTES:
[96]
Julius Caesar, III. ii. 106-8.
Julius Caesar, III. ii. 106-8.
[97]
Op. cit.i. 4. Compare the Diagram and explanation of the Middle Distanceinfra. The Moon is the "Lord" of the lower plane of the Middle Distance, the Astral Light of the medieval Kabalists. This is a doctrine common to the Hermetic, Vedântic, and many other schools of Antiquity.
Op. cit.i. 4. Compare the Diagram and explanation of the Middle Distanceinfra. The Moon is the "Lord" of the lower plane of the Middle Distance, the Astral Light of the medieval Kabalists. This is a doctrine common to the Hermetic, Vedântic, and many other schools of Antiquity.
[98]
xi. 37.
xi. 37.
[99]
Philos., ix. 10.
Philos., ix. 10.
[100]
Zohar, i. 50b, Amsterdam and Brody Editions: quoted in Isaac Myer'sQabbalah, pp. 376, 377.
Zohar, i. 50b, Amsterdam and Brody Editions: quoted in Isaac Myer'sQabbalah, pp. 376, 377.
[101]
See Cory'sAncient Fragments, 2nd ed.; not the reëdited third edition, which is no longer Cory's work.
See Cory'sAncient Fragments, 2nd ed.; not the reëdited third edition, which is no longer Cory's work.
[102]
εισι παντα πυρος ενος εκγεγαωτα—Psell. 24—Plet. 30.
εισι παντα πυρος ενος εκγεγαωτα—Psell. 24—Plet. 30.
[103]
Proc. in Theol.333—in Tim.157.
Proc. in Theol.333—in Tim.157.
[104]
πηγαιους κρατηρας—I have ventured the above translation for this difficult combination from the meaning of the termπηγη, found elsewhere in the Oracles, in the metaphorical sense of "source" (compare also Plato,Phæd.245 C., 856 D.,πηγη και αρχη χινησεως—"the source and beginning of motion"), and also from the meaning ofκρατηρ(cratêr), as "a cup-shaped hollow."The idea of this Crater is interestingly exemplified in the Twelfth Book of Hermes Trismegistus, called "His Crater, or Monas," as follows:"10.Tat.But wherefore, Father, did not God distribute the Mind to all men?"11.Herm.Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for."12.Tat.And where hath he set it?"13.Herm.Filling a large Cup or Bowl (Crater) therewith, he sent it down, giving also a Cryer or Proclaimer."14. And he commanded him to proclaim these things to the souls of men."15. Dip and wash thyself, thou that art able, in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this cup; thou that acknowledgest whereunto thou wert made."16. As many, therefore, as understood the Proclamation, and werebaptized, or dowsed into theMind, these were made partakers of knowledge, and became perfect men, receiving the Mind."This striking passage explains the mystic "Baptism of Fire," or Mind, whereby man became one with his Divine Monas, which is indeed his "Mother Vortex" or Source.
πηγαιους κρατηρας—I have ventured the above translation for this difficult combination from the meaning of the termπηγη, found elsewhere in the Oracles, in the metaphorical sense of "source" (compare also Plato,Phæd.245 C., 856 D.,πηγη και αρχη χινησεως—"the source and beginning of motion"), and also from the meaning ofκρατηρ(cratêr), as "a cup-shaped hollow."
The idea of this Crater is interestingly exemplified in the Twelfth Book of Hermes Trismegistus, called "His Crater, or Monas," as follows:
"10.Tat.But wherefore, Father, did not God distribute the Mind to all men?
"11.Herm.Because it pleased him, O Son, to set that in the middle among all souls, as a reward to strive for.
"12.Tat.And where hath he set it?
"13.Herm.Filling a large Cup or Bowl (Crater) therewith, he sent it down, giving also a Cryer or Proclaimer.
"14. And he commanded him to proclaim these things to the souls of men.
"15. Dip and wash thyself, thou that art able, in this Cup or Bowl: Thou that believeth that thou shalt return to him that sent this cup; thou that acknowledgest whereunto thou wert made.
"16. As many, therefore, as understood the Proclamation, and werebaptized, or dowsed into theMind, these were made partakers of knowledge, and became perfect men, receiving the Mind."
This striking passage explains the mystic "Baptism of Fire," or Mind, whereby man became one with his Divine Monas, which is indeed his "Mother Vortex" or Source.
[105]
Proc. in Parm.
Proc. in Parm.
[106]
Proc. in Theol. Plat., 171, 172.
Proc. in Theol. Plat., 171, 172.
[107]
Proc. in Tim., 167.
Proc. in Tim., 167.
[108]
Proc. in Theol., 321.
Proc. in Theol., 321.
[109]
Proc. in Crat.
Proc. in Crat.
[110]
Dionys., xiv.
Dionys., xiv.
[111]
Præp. Evan., i. 10.
Præp. Evan., i. 10.
[112]
The names of these seven flames of the Fire, with their surface translations, are as follows: Kâlî, Dark-blue; Karâlî, Terrible; Mano-javâ, Swift as Thought; Su-lohitâ, Deep-red colour; Su-dhûmra-varnâ, Deep-purple colour; Ugrâ or Sphulinginî, Hot, Passionate, or Sparkling; Pradîptâ, Shining, Clear. These are the literal meanings; the mystic meanings are very different, and among other things denote the septenary prismatic colours and other septenaries in nature.
The names of these seven flames of the Fire, with their surface translations, are as follows: Kâlî, Dark-blue; Karâlî, Terrible; Mano-javâ, Swift as Thought; Su-lohitâ, Deep-red colour; Su-dhûmra-varnâ, Deep-purple colour; Ugrâ or Sphulinginî, Hot, Passionate, or Sparkling; Pradîptâ, Shining, Clear. These are the literal meanings; the mystic meanings are very different, and among other things denote the septenary prismatic colours and other septenaries in nature.
[113]
Hibbert lectures, 1887: "Lecture on the Origin and Growth of Religion as illustrated by the Religion of the Ancient Babylonians," pp. 179, 180.
Hibbert lectures, 1887: "Lecture on the Origin and Growth of Religion as illustrated by the Religion of the Ancient Babylonians," pp. 179, 180.
[114]
See Schwartze'sPistis-Sophiaand Amélineau'sNotice sur le Papyrus Gnostique Bruce.
See Schwartze'sPistis-Sophiaand Amélineau'sNotice sur le Papyrus Gnostique Bruce.
[115]
De Mysteriis Liber, vii. 4.
De Mysteriis Liber, vii. 4.
[116]
Compare alsoHerodot.ii, 54—φονη ανθρωπηιη.
Compare alsoHerodot.ii, 54—φονη ανθρωπηιη.
[117]
Lib.v.
Lib.v.
[118]
Psel.7.
Psel.7.
[119]
Psel. Schol. in Orac. Magic, p. 70.
Psel. Schol. in Orac. Magic, p. 70.
[120]
Theodoret givesεννοια.
Theodoret givesεννοια.
[121]
A. Aphthartos Morphê. B. Nous tôn Holôn. c. Epinoia Megalê. D. Eikôn. a. Nous. b. Phônê. c. Logismos. d. Enthumêsis. e. Onoma. f. Epinoia.
A. Aphthartos Morphê. B. Nous tôn Holôn. c. Epinoia Megalê. D. Eikôn. a. Nous. b. Phônê. c. Logismos. d. Enthumêsis. e. Onoma. f. Epinoia.
[122]
xi. 47.
xi. 47.
[123]
Ibid., xi. 18, 38.
Ibid., xi. 18, 38.
[124]
Wilson's Trans. i. pp. 55et seqq.
Wilson's Trans. i. pp. 55et seqq.
[125]
Prabhavâpyaya: Pra-bhava=the forth-being or origin, and Apy-aya=the return or reabsorption. It is the same idea as the Simonian Treasure-house.
Prabhavâpyaya: Pra-bhava=the forth-being or origin, and Apy-aya=the return or reabsorption. It is the same idea as the Simonian Treasure-house.
[126]
Ayana simply means "moving."
Ayana simply means "moving."
[127]
Mânava-Dharma Shâstra, i. 10.
Mânava-Dharma Shâstra, i. 10.
[128]
Op. cit., iv. 251.
Op. cit., iv. 251.
[129]
14.
14.
[130]
This Gnostic gospel, together with the treatises entitled,The Book of the Gnoses of the InvisibleandThe Book of the Great Logos in each Mystery(the Bruce MSS.), is especially referred to, as, with the exception of theCodex Nazaræus, being the only Gnostic works remaining to us. All else comes from the writings of the Fathers.
This Gnostic gospel, together with the treatises entitled,The Book of the Gnoses of the InvisibleandThe Book of the Great Logos in each Mystery(the Bruce MSS.), is especially referred to, as, with the exception of theCodex Nazaræus, being the only Gnostic works remaining to us. All else comes from the writings of the Fathers.
[131]
xv, 1, 2
xv, 1, 2
[132]
The most advanced theory, however, is that the foetus derives nourishment from the amniotic fluid, and Dr. Jerome A. Anderson sums up his highly interesting paper on the "Nutrition of the Foetus" in theAmerican Journal of Obstetrics, Vol. XXI, July, 1888, as follows:"To briefly sum up the facts supporting amniotic nutrition:"1st. The constant presence of nutritive substances in the amniotic fluid during the whole period of gestation."2nd. The certainty of the absorption by a growing, almost skinless, foetus of any nutritive material in which it is constantly bathed."3rd. The permeability of the digestive tract at an early period, and the necessary entrance therein, according to the laws of hydrostatics, of the albuminous amniotic fluid."4th. The presence of, as it seems to me,bonâ fidedébris of digestion, or meconium, in the lower intestine."5th. The presence of urine in the bladder, and bile in the upper intestine; their normal locations."6th. The mechanical difficulties opposing direct nutrition through the placenta, and the impossibility of nourishment by this method during the early stages of embryonic life previous to the formation of the placenta or umbilical vesicle."7th. The evident material source of the fluid, as shown by the hydrorrheas of pregnancy, as well as in the exhaustion the mother experiences, in some cases, at least, under its loss and rapid reproduction."8th. The entire absence during gestation of any trace of the placenta in certain animals, notably the salamander."
The most advanced theory, however, is that the foetus derives nourishment from the amniotic fluid, and Dr. Jerome A. Anderson sums up his highly interesting paper on the "Nutrition of the Foetus" in theAmerican Journal of Obstetrics, Vol. XXI, July, 1888, as follows:
"To briefly sum up the facts supporting amniotic nutrition:
"1st. The constant presence of nutritive substances in the amniotic fluid during the whole period of gestation.
"2nd. The certainty of the absorption by a growing, almost skinless, foetus of any nutritive material in which it is constantly bathed.
"3rd. The permeability of the digestive tract at an early period, and the necessary entrance therein, according to the laws of hydrostatics, of the albuminous amniotic fluid.
"4th. The presence of, as it seems to me,bonâ fidedébris of digestion, or meconium, in the lower intestine.
"5th. The presence of urine in the bladder, and bile in the upper intestine; their normal locations.
"6th. The mechanical difficulties opposing direct nutrition through the placenta, and the impossibility of nourishment by this method during the early stages of embryonic life previous to the formation of the placenta or umbilical vesicle.
"7th. The evident material source of the fluid, as shown by the hydrorrheas of pregnancy, as well as in the exhaustion the mother experiences, in some cases, at least, under its loss and rapid reproduction.
"8th. The entire absence during gestation of any trace of the placenta in certain animals, notably the salamander."
[133]
Oratio V,In Matrem Deorum.
Oratio V,In Matrem Deorum.
[134]
De Defectu Oraculorum, xxi.
De Defectu Oraculorum, xxi.
[135]
Dictionary of Christian Antiquities, art. "Four Rivers, The."
Dictionary of Christian Antiquities, art. "Four Rivers, The."
[136]
The Homeric Cave of Nymphs,περι του εν Οδυσσεια των Νυμφων αντρου.
The Homeric Cave of Nymphs,περι του εν Οδυσσεια των Νυμφων αντρου.
[137]
λεγουσιν εκ πετρας γεγεννησθαι αυτον—Just. Mart.Dial. cum. Tryph.
λεγουσιν εκ πετρας γεγεννησθαι αυτον—Just. Mart.Dial. cum. Tryph.
[138]
Cabiri, ii, 363.
Cabiri, ii, 363.