This is a significant word in Royal Arch Masonry, and has been generally explained as being the name by which Jehovah was worshiped among the Egyptians. As this has been recently denied, and the word asserted to be only the name of a city in Egypt, it is proper that some inquiry should be made into the authorities on the subject. he first mention of On in the Bible is the history of Joseph, to whom Pharaoh gave "to wife Asenath the daughter of Poti-pherah, priest of On." The city of On was in Lower Egypt, between the Nile and the Red Sea, and "adorned," says Philippson, "by a gorgeous temple of the sun in which a numerous priesthood officiated."
The investigation of modern Egyptologists have shown that this is an error. On was the name of a city where the sun-god was worshiped, but On was not the name of that god.
Champollion, in his Dictionaire Egyptien, gives the phonetic characters, with the figurative symbols of a serpent and a disk, and a seated figure, as the name of the sun-god. Now, of these two characters, the upper one has the power of R, and the lower of A, and hence the name of the god Ra. And this ids the concurrent testimony of Bunsen, Lepsius, Gliddon, and all recent authorities.
But although On was really the name of the city, the founders of the Royal Arch had, with the lights then before them, assumed that it was the name of a god, and had so incorporated it with their system. With better light than theirs, we can no longer accept their definition; yet the word may still be retained as a symbol of the Egyptian god. I know not who has power to reject it; and if scholars preserve, outside of the symbolism, the true interpretation, no will harm will be done. It is not the only significant word in Masonry whose old and received meaning has been shown to be incorrect, and sometimes even absurd. And yet the word is still retained as the expression of an old idea.
Wilkinson says of it: "This city was in all ages a sort of ecclesiastical metropolis of Lower Egypt - the prime seat of the sacred mysteries and higher science of the country, and was, as such, the fountain from which the Greek philosophers and historians were allowed to draw the scanty information which they have transmitted to us." The sun, which was there worshiped, was in the Egyptian, as in other idolatrous systems, one of the chief deities. In another place in the Bible, (JER. xliii. 13,) the city of On is called Bethshemesh, the city of the sun; and the Greeks called in Heliopolis, which had precisely the same meaning. Now, what was actually the sigification of the word ON? In the language of the hieroglyphics, the sun, it is true, called RA; but St. Cyril, who, as Bishop of Alexandria,m should have known something of this subject, says that On signified among the Egyptians, the sun. Higgins (Celt. Druids, 171,) quotes an Irish commentator as showing that the name AIN or ON was the name of the Triad of gods in the Irish language. "All etymologists," Higgins continues, "have supposed the word On to mean the sun; but how the name arose has not before been explained." In another work, (Anacalypis, vol. i., p. 109,) Higgins makes the following important remarks: "Various definitions are given of the word ON; but they are all unsatisfactory. It is written in the Old Testament in two ways aun, and an. It is usually rendered in English by the word On. This word is supposed to mean the sun, and the Greeks translated it by the word ...., or Sol. But I think it only stood for the sun, as the emblem of the procreative power of nature." Bryan says, (Ant. Mythol., i. 19,) when speaking of this word: "On, Eon or Aon, was another title of the sun among the Amonians. The Seventy, where the word occurs in the Scripture, interpret it the sun, and call the city of On, Heliopolis; and the Coptic Pentateuch renders the city On by the city of the sun." Plato, in his Timaeus ( Mit a Sue), says: "Tell me of the god ON, which is, and never knew beginning." And although Plato may have been here thinking of the Greek word ΩN, which means Being, it is not improbable that he may have referred to the god worshiped at On, or Heliopolis, as it was thence that the Greeks derived so much or their learning. It would be vain to attempt to make an analogy between the Hindu sacred word AUM and the Egyptian ON. The fact that the M former word is the initial of some secret word, renders the conversion of it into N impossible, because it would thereby lose its signification.
The old Masons, misled by the authority of St. Cyril, and by the translation of the name of the city into "City of the Sun" by the Hebrews and the Greeks, very naturally supposed that Om was the Egyptian sun-god, their supreme deity, as the sun always was, wherever he was worshiped. Hence, they appropriated that name as a sacred word explanatory of the Jewish Tetragrammaton.
Angelina Jolie-Moses before he was impeached in Egypt
THECROSS: represents the original cataclysmic "911-type Jerusalem ruse" which burdens your entire life's journey; thereby continually forming and reforming it into a lonely pitiful hike on a path that leads one through fixed periods of managed time, much spent on auto-pilot as a "slave who does his/her own shopping"--in a place where one is made to blindly follow dysfunctional programming, conventions, statutes, myths and half-truths, the whole being forced and imposed upon you daily by stuck-on-stupid priests and deans of dollars (the engineered robotic incestuous papa's and mama's of bisexual boy or girl cannibals), themselves trying to relive a soiled history retrieved from long ago.
THENAILINTHEFEET: represents HONOUR, that of undue respect due to one's nuclear and extended family.
THENAILINTHERIGHTHAND: represents DUTY to taxable income producing work.
THENAILINTHELEFTHAND: represents the blind PATRIOTIC FELLOWSHIP of NATIONS, NEIGHBOURHOODS, BROTHERHOODS and SISTERHOODS.
THECROWNOFTHORNS: represents giving in to the lyin' INTERNATIONAL CONGLOMERATE MEDIA which hijacks and scrambles your brain, thus turning you into a BRAINDEAD BOBBLEHEAD .....WITH NO REAL OPINION OF YOUR OWN.
THESPEARINTHERIBS: represents how both the police and court protected MEDICAL SCIENCE and ENTERTAINMENT industries are encouraged to view you as a laboratory SKULL and BONES GUINEA PIG on which they can PRACTICE GENETIC and SOCIAL ENGINEERING without fear of any repercutions.
"I AM" means accepting the fact that you are now LAME.
And as we were thus in conference, there came one that seemed to be a messenger, in a rich huke, that spake with the Jew; whereupon he turned to me, and said, 'You will pardon me, for I am commanded away in haste.' The next morning he came to me again, joyful as it seemed, and said, 'There is word come to the Governor of the city, that one of the fathers of Salomon's House(College of Six Days) will be here this day seven-night; we have seen none of them this dozen years. His coming is in state; but the cause of his coming is secret. I will provide you and your fellows of a good standing to see his entry.' I thanked him, and told him I was most glad of the news.
The day being come he made his entry. He was a man of middle stature and age, comely of person, and had an aspect as if pitied men. He was clothed in a robe of fine black cloth, (Ecclesiastical Priesthood) with wide sleeves, and a cape: his under garment was excellent white linen down to the foot, girt with a girdle of the same; and a sindon or tipper of the same about his neck. He had gloves that were curious, and set with stone; and shoes of peach colored velvet. His neck was bare to his shoulders. His hat was like a helmet, or Spanish Montero; and his locks curled below it decently: they were of colors brown. His beard was cut round and of the same color with his hair, somewhat lighter. He was carried in a rich chariot, without wheels, litter-wise, with two horses at either end, richly trapped in blue velvet embroidered; and two footmen on each side in the like attire. The chariot was full of cedar, gilt, and adorned with crystal; save that the fore end had panels of sapphires, set in borders of gold, and the hinder-end the like of emeralds of the Peru color. There was also a sun of gold, radiant upon the top, in the midst; and on the top before, a small cherub of gold, with wings displayed. The chariot was covered with cloth of gold tissued upon blue. He had before him fifty attendants, young men all, in white satin loose coats to the mid-leg; and stockings of white silk, and shoes of blue velvet, with fine plumes of divers colors, set round like hat-bands. Next before the chariot went two men, bare-headed, in linen garments down to the foot, girt, and shoes of blue velvet, who carried the one a crosier, the other a pastoral staff like a sheep-hook: neither of them of metal, but he crosier of balm-wood, the pastoral staff of cedar. Horsemen he had none, neither before not behind his chariot: as it seemth, to avoid all tumult and trouble. Behind his chariot went all the officers and principals of the companies of the city. He sat alone, upon cushions, of a kind of excellent plush, blue; and under his foot curious carpets of silk, of divers colors, like the Persian, but far finer. He held up his bare hand, as he went, as blessing the people, but in silence. The street was wonderfully well kept ; so that there was never any army had their men stand in better battle-array than the people stood. The windows like-wise were not crowded, but everyone stood in them, as if they had been placed.
When the show was passed, the Jew said to me, "I shall not be able to attend you as I would, in regard of some charge the city hath laid upon me for the entertaining of this great person.' Three days after the Jew came to me again, and said, 'Ye are happy men; for the father of Salomon's House taketh knowledge of your being here, and commanded me to tell you, that he will admit all you company to his presence, and have private conference with one of you, that ye shall choose; and for this hath appointed the next day after tomorrow. And he meanth to give his blessings, he hath appointed it in forenoon.'
We came at our day and hour, and I was chosen by my fellows for the private access. We found him in fair chamber, richly hanged, carpeted under foot, without any degrees to the state. He was set upon a low throne richly adorned, and a rich cloth of state over his head, of blue satin embroidered. He was alone, save that he had two pages of honor, on either hand one, finely attired in white. His under garments were the like that we saw wear in the chariot; but instead of his gown, he had on him a mantle with a cape, of the same fine black, fastened about him. When we came in, as we were taught, we bowed low at our first entrance; and we were come near his chair, he stood up, holding forth his hand ungloved, and in posture of blessing; and we everyone of us stooped down, and kissed the hem of his tippet. That done, the rest departed, and I remained. Then he warned the pages forth of the room, and caused me to sit down beside him, and spake to me thus in the Spanish tongue:
'God bless thee my son; I will give thee the greatest jewel I have. For I will impart onto thee, for the love of God and men, a relation of the true state of Salomon's House. Son, to make you know the true state of Salomon's House, I will keep this order. First, I will set forth unto you the end of our foundation. Secondly, the preparations and instruments we have for our works. Thirdly, the several employments and functions whereto our fellows are assigned. And fourthly, the ordinances and rites which we observe.
'The end of our foundation is the knowledge of causes, and secret motion of things; and the enlarging of the bounds of human empire, to the effecting of all things possible.
'The preparations and instruments are these. We have large and deep caves of several depths: the deepest are sunk six hundred fathoms; and some of them are digged and made under great hills and mountains; so that is you reckon together the depth of the hill, and the depth of the cave, they are, some of them, above three miles deep. For we find that the depth of the hill, and the depth of the cave from flat, is the same thing; both remote alike from the sun and heaven's beams, and from the open air. These caves we call the lower region, and use them for all coagulation, indurations, refrigeration's, and conservation of bodies. We use them likewise for the imitation of natural mines, and the producing also of new artificial metals, by compositions and materials which we use, and lay for many years. We use them also sometimes (which may seem strange) for curing of some diseases, and for prolongation of life, in some hermits that choose to live there, well accommodated of all things necessary, and indeed live very long; by whom also we learn many things.
'We have burials in several earths, were we put divers cements, as the Chinese do their porcelain. But we have them in greater variety, and some of them more fine. We also have a great variety of composts and soils, for the making of earth fruitful.
'We have high towers, the highest about half a mile in height, and some of them likewise set upon high mountains, so that the vantage of the hill, with the tower, is in the highest of them three miles at least. And these places we call the upper region, accounting the air between the high places, and the low as a middle region. We use these towers according to their several heights and situations, for insulation, refrigeration, conservation, and for the view of divers meteors - as winds, rain, snow, hail, and some of the fiery meteors also. And upon them, in some places, are dwellings of hermits, whom we visit sometimes, and obstruct what to observe.
'We have great lakes, both salt and fresh, whereof we have use for the fish and fowl. We use them also for burials of some natural bodies, for we find a difference in things buried in earth, and things buried in water. We have also pools, of which some do stain fresh water out of salt, and other by art do turn fresh water into salt. We have also some rocks in the midst of the sea, and some bays upon the shore for some works, wherein is required the air and vapor of the sea. We have likewise violent streams and cateracts, which serve us for many motions; and likewise engines for multiplying and enforcing of winds to set also on divers motions.
'We have also a number of artificial wells and fountains, made in imitation of the natural sources and baths, as tincted upon vitriol, sulphur, steel, brass, lead, nitre, and other minerals; and again, we have little wells for infusions of many things, where the waters take the virtue quicker and better than in vessels or basins. And amongst them we have water, which we call Water of Paradise, being by that we do it made very sovereign for health and prolongation of life.
'We have also great and spacious houses, where we imitate and demonstrate meteors – as snow, hail, rain, some artificial rains of bodies, and not of water, thunders, lightning's; also generations of bodies in air – as frogs, flies, and divers others.
'We have also certain chambers, which we call chambers of health, where we qualify the air as we think good and proper for the cure of divers diseases, and preservation of health.
'We have also fair and large baths, of several mixtures, for the cure of diseases, and restoring of man's body from arefaction; and others for the confirming of it in strength of sinews, vital parts, and the very juice and substance of the body.
'We have also various orchards and gardens, wherein we do not so much respect beauty as variety of ground and soil, proper for divers trees and herbs, and some very spacious, where trees and berries are set, whereof we make divers kinds of drinks, besides the vineyards. In these we practice likewise all conclusions of grafting and inoculating, as well of wild trees as fruit trees, which produceth many effects. And we make by art, in the same orchards and gardens, trees, flowers, to come earlier or later than their seasons, and to come up and bear more speedily than by their natural course they do. We make them also by art greater much than their nature; and their fruit greater and sweeter, and differing taste, smell, color, and figure, from their nature. And many of them we so order as they become of medicinal use.
'We have also means to make divers plants rise by mixture of earths without seeds, and likewise to make divers new plants, differing from the vulgar, and to make one tree or plant turn into another.
'We have also parks, and enclosures of all sorts, of beasts and birds; which we use not only for view or rareness, but likewise for dissections and trials, that thereby we may take light what may be wrought upon the body of man. Wherein we find many strange effects: as continuing life in them, though divers parts, which you account vital, be perished and taken forth; resuscitating of some that seem dead in appearance, and the like. We try also all poisons, and other medicines upon them, as well of chirugery as physic. By art likewise we make them greater or taller than their kind is, and contrariwise dwarf them and stay their growth; we make them more fruitful and bearing than their kind is, and contrariwise barren and not generative. Also we make them differ in color, shape, activity, many ways. We find means to make commixtures and copulations of divers kinds, which have produced many new kinds, and them not barren, as the general opinion is. We make numbers of kinds of serpents, worms, flies, fishes, of putrefaction, whereof some are advanced (in effect) to be perfect creatures, like beasts or birds, and have sexes, and do propagate. Neither do we this by chance, but we know beforehand of what matter and commixture, what kind of those creature will arise.
'We have also particular pools where make trials upon fishes, as we have said before of beasts and birds.
'We have also places for breed and generation of those kinds of worms and flies which are of special use; such as are with your silkworm and bees.
'I will not hold you long with recounting of our brew-houses, bake-houses, kitchens, where are made divers drinks, breads, and meats, rare and of special effects. Wines we have grapes, and drunks of other juice, of fruits, of grains and of roots, and of mixtures with honey, sugar, manna, and fruits dried and decoted; also of the tears or woundings of trees, and the pulp of canes. And these drinks are of several ages, some to the age or last of forty years. We have drinks also brewed with several herbs, and roots and spices; yea, with several fleshes and white meats; whereof some of the drinks are such as they are in effect meat and drink both, so that divers, especially in age, do desire to live with them with little or no meat or bread. And above all we strive to have drinks of extreme thin parts, to insinuate into the body, and yet without all biting, sharpness, or fretting; insomuch as some of them, put upon the back of your hand, will with a little stay pass through to the palm, we ripen in that fashion, as they become nourishing, so that they are indeed excellent drinks, and many will use no other. Bread we have of several grains, roots, and kernels; yea, and some of flesh, and fish, dried; with divers kinds of leavenings and seasonings; so that some do extremely move appetites, some do nourish so, as divers do live of them, without any other meat, who live very long. So for meats, we have some of them so beaten, and made tender, and mortified, yet without all corrupting, as a weak heat of the stomach will turn them into good chilus, as well as a strong heat would meat otherwise prepared. We have some meats also, and breads, and drinks, which taken by men, enable them to fast long after; and some other, that used make the very flesh of men's bodies sensibly more hard and tough, and their strength far greater than otherwise it would be.
'We have dispensatories or shops of medicines; wherein you may easily think, if we have such variety of plants, and living creatures, more than you have in Europe (for we know what you have), the simples, drugs and ingredients of medicines, must likewise be in so much the greater variety. We have them likewise of divers ages, and long fermentations. And for there preparations, we have not only all manner of exquisite distillations and separations, and especially by gentle heats, percolations through divers strainers, yea, and substances; but also exact forms of composition, whereby they incorporate almost as they were natural simples.
'we have also divers mechanical arts, which you have not; and stuffs made by them, as papers, linen, silks, tissues, dainty works of feathers of wonderful luster, excellent dyes, and many others; and shops likewise, as well for as are not brought into vulgar use amongst us, as for those that are. For you must know, that of the things before recited, many of them are grown into use throughout the kingdom, but yet, if they did flow from our invention, we have of them also for patterns and principles.
'We have also furnaces of great diversities, and that keep great diversity of heats; fierce and quick, strong and constant, soft and mild; blown, quiet, dry, moist, and the like. But above all we have heats, in imitation of the sun's and heavenly bodies' heats, that pass divers inequalities, and (as it were) orbs, progresses, and returns, whereby we produce admirable effects. Besides, we have heats of dung's, and bellies and maws of living creatures and of their bloods and bodies, and of hays and herbs laid up moist, of lime unquenched, and such like. Instruments also which generate heat only by motion. And farther, places for strong insulations; and again, places under the earth, which by nature or art yield heat. These divers heats we use as the nature of the operation which we intend requireth.
'We have also perspective houses, where we make demonstrations of all lights and radiations, and of all colors; and out of things uncolored and transparent, we can represent unto you all several colors, not in rainbows (as it is in gems and prisms), but of themselves single. We represent also all multiplications of light, which we carry to great distance, and make so sharp, as to discern small points and lines. Also all colorations of light; all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows. We find also divers means yet unknown to you, of producing of light, originally from divers bodies. We procure means of seeing objects afar off, as in the heaven and remote places; and represent things near as afar off, and things afar off as near, making feigned distances. We have also helps for the sight, far above spectacles and glasses in se. We have also glasses and means to see small and minute bodies, perfectly and distinctly; as the shapes and colors of small flies and worms, grains, and flaws, in gems which cannot otherwise be seen. We make artificial rainbows, halos, and circles about light. We represent also all manner of reflections, refractions, and multiplications of visual beams of objects.
'We have also precious stones of all kinds, many of them of great beauty and to you unknown; crystals likewise, and glasses of divers kinds; and amongst them some of metals vitrificated, and other materials, besides those which you make glass. Also a number of fossils and imperfect minerals, which you have not, Likewise loadstones of prodigious virtue: and other rare stones, both natural and artificial.
'We have also sound houses, where we practice and demonstrate all sounds and their generation. We have harmonies which you have not, quarter sounds and lesser slides of sounds. Divers instruments of music likewise great sounds, extenuate and sharp; we make divers trembling and warbling of sounds, which in their original are entire. We represent and imitate all articulate sounds and letters, and the voices and notes of beasts and birds. We have certain helps, which set o the ear do further the hearing greatly. We have also divers strange and artificial echoes, reflecting the voice many times, as it were tossing it; and some that give back the voice louder then it came, some shriller and some deeper; yea, some rendering the voice, differing in the letters or articulate sound from that they receive. We have also means to convey sounds in trunks and pipes, in strange lines and distances.
'We have also perfume houses, wherewith we join also practices of taste. We multiply smells, which may seem strange: we imitate smells, making all smells to breathe out of other mixtures than those that give them. We make divers imitations of taste likewise, so that they will deceive any man's taste. And in this house we contain also confiture house, where we make all sweetmeats, dry, and moist, and divers pleasant wines, milks, broths, and salads, far in greater variety than you have.
'We have also engine houses, where are prepared engines and instruments for all sorts of motions. There we imitate and practice to make swifter motions than any you have, either out of your muskets or any engine that you have; and to make and multiply them more easily and with small force, by wheels and other means, and to make them stronger and more violent than yours are, exceeding your greatest cannons and basilisks. We represent also ordinance and instruments of war and engines of all kinds; and likewise new mixtures and compositions of gunpowder, wildfires burning in water and unquenchable, also fire works of all variety, both for pleasure and use. We imitate also flights of birds; we have some degrees of flying in the air. We have ships and boats for going under water and brooking of seas, also swimming girdles and supporters. We have divers curious clocks, and other like motions of return, and some perpetual motions. We imitate also motion of living creatures by image of men, beasts, birds, fishes, and serpents; we have also a great number of other various motions, strange for equality, finess, and subtlety.
'We have also a mathematical house, where are represented all instruments, as well of geometry as astronomy, exquisitely made.
We have also houses of deceits of the senses, where we represent all manner of feats of juggling, false apparitions, impostures and illusions, and their fallacies. And surely you will easily believe that we, have so many other things truly natural which induce admiration, could in a world of particulars deceive the senses if we would disguise those things, and labor to make them seem more miraculous. But we hate all imposture and lies, insomuch as we have severely forbidden it to all our fellows, under pain of ignominy and fines, that they do not show any natural work or thing adorned or swelling, but only pure as it is, and without all affectatation of strangeness.
'These are, my son, the riches of Salomon's House.
'For the several employments and offices of our fellows, we have that sail into foreign countries under the names of other nations (for our own we conceal), who bring us the books and abstracts, and patterns of experiments of all other parts. These we call Merchants of Light.
'We have three that collect the experiments of all mechanical arts, and also of liberal sciences, and also of practices which are not brought into arts. These we call Mystery men.
'We have three that try new experiments, such as themselves think good. These we call Pioneers or Miners.
'We have three that draw the experiments of the former four into tiles and tables, to give the better light for the drawing of observations and axioms out of them. These we call Compilers.
'We have three that bend themselves, looking into the experiments of their fellows, and cast about how to draw out of them things of use and practice for man's life and knowledge, as well for works as for plain demonstration of causes, means of natural divinations, and the easy and clear discovery of the virtues and part of bodies. These we call dowry men or Benefactors.
'Then after divers meetings and consults of our whole number, to consider of the former labor and collections, we have three that take care out of them to direct new experiments, of a higher light, more penetrating into Nature than the former. These we call Lamps.
'We have three others that do execute the experiments so directed, and repot them. These we call Inoculators.
'Lastly, we have three that raise the former discoveries by experiments into greater observations, axioms, and aphorisms. These we call Interpreters of Nature.
'We have also, as you must think, novices and apprentices, that the succession of the former employed men do not fail; besides a great number of servants and attendants, men and women. And this we do also: we have consultations, which of the inventions and experiences which we have discovered shall he published, and which not: and take all an oath of secrecy for the concealing of those which we think fit to keep secret: though some of those we do reveal sometimes to the State, and some not.
'For our ordinances and rites, we have two very long and fair galleries: in one of these we place patterns and samples of all manner of the more rare and excellent inventions: in the other we place the statues of all principal inventors. There we have the statue of your Columbus, that discovered the West Indies: also the inventor of your ships: your Monk that was the inventor of ordinance and of gunpowder: the inventor of music: the inventor or letters: the inventor of printing: the inventor of observations of astronomy: the inventor of works in metal: the inventor of glass: the inventor of silk of the worm: the inventor of wine: the inventor of corn and bread: the inventors of sugars: and all these by more certain tradition than you have. Then we have divers inventions of our own, of excellent works, which since you have not seen, it were too long to make description of them; and besides, in the right understanding of those descriptions you might easily err. For upon every invention of value we erect a statue to the inventor, and give him liberal and honorable reward. These statues are some of brass, some of marble and touchstone, some of cedar and other special woods gilt and adorned; some of iron, some of silver, some of gold.
'We have certain hymns and services, which we say daily, of laud and thanks to God for His marvelous works. And forms of prayer, imploring His aid and blessing for the illumination of our labors, and turning of them into good and holy uses.
'Lastly, we have circuits or visits, of divers principal cities of the kingdom; where, as it cometh to pass, we do publish such new profitable inventions as we think good. And we do also declare natural divinations of diseases, plagues, swarms of hurtful creatures, scarcity, tempests, earthquakes, great inundations, comets, temperature of the year, and divers other things; and we give counsel thereupon, what the people shall do for the prevention and remedy of them.'
And when, he said this he stood up; and I, as I had been taught, knelt down; and he laid his right hand upon my head, and said, 'God bless thee, my son, and God bless this relation which I have made. I give thee leave to publish it, for the good of other nations; for we here are in God's bosom, a land unknown.' And so he left me; having assigned a value of about two thousand ducats for a bounty to me and my fellows. For they give great largesses, where they come, upon all occasions.
It is perhaps possible that in this very ancient country may be found the origin of these religious rite which spread far and wide among all the nations of the Orient.
From the annals of India we learn that it was derived from the seven Rishis, or "penitents," whose virtues raised them to the heavens and placed them where they have ever since represented the constellation of the Great Bear, two of which seven stars constantly point to the North Star.
The word "Rishis" means the "Shiners," and it also means a Bear, because his coat of hair shines. These seven are supposed to represent the seven sons of Japeth. From Maurice, Hist. Hind. (Vol. II. p. 45), we learn: "It is related Padmapoorraun that Satyarata, whose miraculous preservation from a general deluge is told at large in the Matsya, had three sons, the eldest of whom was named Jya peti, or Lord of the Earth: the other were Charma and Sharma , which last word are in the vulgar dialects usually pronounced Cham and Sham, as we frequently hear Kishn for Chrisna. The royal patriarch - to whom he gave all the regions to the north of Himalaya, or the snowy mountains, which extend from sea to sea, and from which Caucasus is a part: to Sharma be allotted the countries to the south of these mountains; but he cursed Charma, because when the old monarch was accidentally inebriated with strong liquor made of fermented rice, Charma laughed; and it was in consequence of his father's execration that he became a slave to the slaves of his brothers."
It is supposed that originally the primitive inhabitants practiced a patriarchal religion; i.e., the patriarch or chief of a family or tribe was king, priest, and prophet. He ruled the commune, offered all the sacrifices, and instructed his people in all religious matters. Subsequently, when conquered by the Cuthites under Rama, the son of Cush, referred to in Genesis Chap 10. V. 2, 7,1 the Mysteries of the deluge were introduced. The worship soon became divided into two sects. We are not fully apprised when was first introduced the Bramanic system, - composed of Brahma, Vishnu, and Siva, constituting the Trimurti, - nor do our limits permit us to elaborate on this point; hence we simply introduce this feature to show that, in the division referred to above, one branch was mild and benevolent, addressed to Vishnu, the second person of the "Trinity," who was represented in the system as the "Preserver," and who appeared on earth in the flesh - and is supposed to have, in the nine successive "Avatars," represented that number of animal forms, and accomplished as many miraculous events for the benefit of mankind. Compare this feature with the subsequent acts of all the heroes, represented in all the myths of the sun. The other system proclaimed the superiority of Siva, who was called the "Destroyer," and the representative of terror and penance barbarity and blood; in Egypt, represented by Typhon.
These Mysteries, whatever may have been their origin, or for what purposes they were then instituted , were certainly a corruption of their original worship of the one Deity. They bore a direct reference to the happiness of Man in Paradise, where he was fist placed; his subsequent deviations and transgressions, and the destruction of the race by the general deluge. They used subterranean caverns and grottos, formed in the solid rocks or in the secret recesses of their structures, erected for the purpose. The most of these Mysteries are unknown to us.
Bryant says that the earliest religious dance was a wild and frantic movement, accompanied with the clashing of swords and shields, and called Bertarmus, symbolic of the confusion which occurred when the Noachim family left the ark. The great cavern of Elephanta, perhaps the most ancient temple in the world made by man, in which these rites were performed, and remaining to the present day, is an evidence of the magnitude of that system. This cavern, cut out of the solid rock, is one hundred and thirty-five feet square and eighteen feet high, and is supported by four massive columns. The walls are covered with statues and emblems. Maurice (Ind. Ant.), says:
"Some of the figures have on their hands a kind of helmet of a pyramidal form; others wear crowns, rich with devices, and splendidly decorated with jewels; while others display only large bushy ringlets of curled or flowing hair. Many of them have four hands, many have six, and in these hands they grasp scepters and shields, the symbols of justice and ensigns of religion, the weapons of war and trophies of peace."
The caverns of Salsette, of which there are three hundred, all have within them carved and emblematic characters. The different ranges of apartments are connected by open galleries, and only by private entrances could the most secret caverns, which contained the ineffable symbols, be approached , and so curiously contrived as to give the highest effect upon the neophytes when in ceremonial of initiation. A cubical cista, used for the periodical sepulture of the aspirant, was located in the most secret recesses of the cavern. The consecrated water of absolution was held in a carved basin in every cavern, and on the surface floated the flowers of the lotus. The Linga or Phallus appeared everywhere most conspicuous, and often in situations too disgusting to be mentioned. Dr. Buchman (Res. in Asia), says, "The tower of Juggernaut is covered with indecent emblems, which are newly painted when it is exhibited in public, and are objects of sensual gaze by both sexes."
The increase and decrease of the moon were the periods by which initiations were governed. The Mysteries were divided into four degrees. The Hitopadesa says, "Let even the wretched man practice virtue whenever he enjoys on of the three or four religious degrees: let him be even-minded with all created things, and that disposition will be the source of virtue." Candidates were admitted to the lesser Mysteries at the early age of eight years. This consisted in the investiture of the Zennar, a sacred cord of three threads, supposed to refer to the modes of purification; viz: earth, fire, and air: water with them was air in a condensed form.
Sacrifices to the sun, to the planets, and to household gods, were made, accompanied with ablutions of water, purification's with dung and urine of the cow. This last was because the dung was the medium by which the soil was made fertile, and reminded them of the doctrine of "corruption and reproduction" taught in the worship of Siva, that it was necessary for man to die, his body to suffer corruption before it could be clothed with immortality by a resurrection. It is possible that their observation of nature taught them that seed must die or suffer fermentation in the ground before the plant could be produced. Christ said the same to his disciples: "Verily, verily, I say unto you except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit."
After the completion of the ceremonies, a lecture was given - much too difficult for the juvenile comprehension - which principally related to the Unity and Trinity of the Godhead, the manner of using the consecrated fire, and the rites of morning, noon, and evening. A linen garment without seam was put on him, a cord put over the right ear as a means of purification, and he has then placed in charge of a Brahman to be instructed for advancement. After enduring many hardships, trials, and rigid penances, restricted from all indulgences, he passed his time mostly in prayer and ablutions until the age of twenty. He was to preserve the purity of his body, which was termed the city with nine gates, in which his soul was a prisoner; he must eat properly; was instructed in all the minute ceremonies which were adapted to every act of his future life, and by which he was to be distinguished from the uninitiated. He was to study the sacred books, that he might have a competent knowledge of the institution, ceremonies, and traditions of religion, which would qualify him for the next degree. Having attained the suitable age, if upon due examination, he was found to be qualified by proper progress in all the essentials of the first degree, he permitted to enter upon the probationary ceremonies of the second. His austerities were increased. He supported himself by begging charity. Prayer, ablutions, and sacrifices occupied his days, and the study of the heavens his nights; and, for the necessary rest and repose from his arduous and almost exhausting duties, the first tree afforded him shelter; and, after a short sleep, he arose to contemplate the constellations in the skies, which were thought to resemble various monsters. Sir William Jones in his works tells us: "In the hot season he sat exposed to five fires, four blazing around him, with sun above; in the rain he stood uncovered, without even a mantle, when the clouds poured the heaviest showers; in the cold season he wore wet clothing, and went on increasing by degrees the austerity of his devotion." Having finished this probation, he was initiated into the privileges of the Mysteries.
The cross was marked on every part of his body, and he passed the probation of the Pastos or Coffin, - which was called the door of Patala or hell, - the Tartarus of the Grecian Mysteries .
Having finished all of his purification's, at the dead hour of night he was conducted to the mysteries cavern of gloom, duly prepared for his reception, which shone with light almost equal to that of the sun, proceeding from an immense number of lamps. In rich and costly robes, the three hierophants occupied the east, west, and south, representing Brahma, Vishnu, and Siva. When the sun rises in the east, he is called Brahma; when in the meridian, he is Vishnu; and at his setting, he is Siva. The Mystagogues were seated around. The aspirant was conducted in the center of this august assembly. An anthem was sung to the God of Nature, as the Creator, Preserver, or Destroyer, and and an apostrophe was addressed to the sun, viz.: -
"O mighty being greater than Brahma, we bow down before thee as the prime Creator! Eternal God of gods! The world's mansion! Thou art the incorruptible Being, distinct from all things transient! Thou art before all gods, the ancient Pooroosh, and the supreme supporter of the universe! Thou art the supreme mansion! And by thee, O infinite form, the universe was spread abroad!"
The aspirant is then called upon to declare that he will be obedient to his superiors, that he will keep his body pure, keep a tongue of good report, passively obey and receive the doctrines and traditions, and maintain the strictest secrecy as to the abstruse Mysteries. having assented to this declaration, he was sprinkled with water, an incantation was pronounced over him or whispered in his right ear, he was then divested of his shoes and was made to circumambulate the cavern three times, and was made to exclaim, "I copy the example of the sun, and follow his benevolent course ." He was again placed in the center, and enjoined to practice the religious austerities, to prepare his soul for ultimate absorption. He was informed that the merit of such works deserved a splendor which makes man superior to the gods, and renders them subservient to his wishes. He was then given in charge to a spiritual guide, and required to maintain a profound silence during the succeeding ceremonies, and should he violate this injunction the presiding Brahmin could instantly strike him dead. The bewailings for the Sita then began. The aspirant was conducted through seven ranges of gloomy caverns, amidst the dismal lamentations cries, and shrieks, to represent the bewailings of Mahadeva, who it is said, circumambulated the world seven times, carrying the remains of his murdered consort upon his shoulders. To shoe the coincidences between this rite of India and Egypt, we give another account, which states that when Mahadeva received the curse of some devotees, whom he had disturbed at their devotions, he was deprived of his lingam, which in the end proved fatal to his life. His consort wandered over the earth and filled the world with her bewailings. Mahadeva was at length restored under the form of Iswara, and united once more to his beloved Sita.
Amidst all the confusion a sudden explosion was heard, which was followed by a dead silence. Flashes of brilliant light were succeeded by darkness. Phantoms and shadows of various forms, surrounded by rays of light, flitted across the gloom. Some with many hands, arms, and legs; other without them; sometimes a shapeless trunk, then a human body with head of a bird, or beast, or a fish; all manner of incongruous forms and bodies were seem, and all calculated to excite terror in the mind of the postulant.
Among these he saw a terrible figure who had
"A gorgeous appearance, with unnumbered heads, each having a crown set with resplendent jewels, one of which excelled the others; his eyes gleamed like flaming torches but his neck, his tongues, and his body were black; the skirts of his garments were yellow, and sparkling jewels hung in all of his ears; his arms were extended, and adorned with bracelets, and his hands bore the holy shell, the radiated weapon, the war mace, and the sacred lotus. This image represented Mahadeva himself, in his character of the Destroyer.
"It is said in explanation, that these appearances were designed as a type of the original generation of the gods; for it was figured, that as Sita was carried by Mahadeva, her body burst open, and the gods contained in her womb were womb were scattered over the whole earth, and the places where they fell were called sacred.
"In the legend of Osiris, when his body had been cut in pieces, and afterward each part buried where found by Isis, that particular locality was deemed sacred. The introduction of the lingam, in each of these legends, no doubt refers to some of the original myth.
"Succeeding to this the candidate was made to represent the god Vishnu, and imitate his several Avatars; and, following Dr. Oliver's conjecture, he was first plunged into the waves to represent the fish-god, who descended to the bottom of the ocean to recover the stolen Vedas. This was called the Maste Avatar, and gives an account of the general deluge. The Vedas were stolen by the demon Hayagriva, who swallowed them, and retired to a secret place at the bottom of the sea; these books being lost, mankind fell into vice and wickedness, the world was destroyed by a flood of waters, excepts a pious monarch with his family of seven persons, who were preserved in a vessel built under the direction of Vishnu.
"When the waters had attained their greatest elevation this god plunged into the ocean, attacked and slew the giant, who was the cause of this great calamity, and recovered three of the books from the monster's abdomen, the fourth having been digested. Then emerging from the waves, half man, half fish, he presented the Vedas to Brahma; and the earth, resuming its former state, was re-peopled by the eight persons who had miraculously preserved." (Maur., Ind Ant., Vol. II., p. 353.)
"Another Avatar was also a figurative account of the deluge. Satyarata, a king of India, was instructed by a fish, that in seven days the world would be inundated; but that a ship would be sent in which himself and seven holy companions would be preserved. These persons entered the vessel, and the waters prevailed so extensively as to destroy all created matter. The Soors(ruse) then held a consultation of the smmit of Mount Mera(Roma) to discover the Amreeta, or water of immortality, allusive to the reanimation of nature; and learned that if it could be produced only by the violent revolution of the Mountain Mandar, which the Dewtahs found themselves unable to move. In despair, they solicited the aid of Brahma and Vishnu, who instructed them how to proceed; the Serpent Vasooke wound the folds of his enormous body round the mountain like a cable, and Vishnu becoming incarnate in the form of a tortoise, took the mountain on his back. Thus loosened from its foundation, Indra began to whirl the mountain about with incessant motion with assistance of the Assoors, who were employed at the serpent's head, and the Soors who were at the tail. Soon the violence of the motion produced a stream of smoke, fire, and wind, which ascending in thick clouds, replete with lightning, it began to rain furiously, while the roaring of the Ocean was tremendous. The various productions of the waters were torn to pieces; the fruits of the earth were annihilated, and a raging fire spread destruction all around. At length a stream of the concocted juice of the dissolved matter ran down the mountain mixed with molten gold, from whence the Soors obtained the water of immortality, or in other words, the restoration of nature from the power of the triumphant waters." (Maur., Ind. Ant., Vol. II., p. 343)
"Then the Soors and Assoors commenced a dreadful battle for the possession of this glorious water, which at length was decided, in favor of the Soors, and their opponents fled;some rushing headlong into the ocean, and others hiding themselves in the bowels of the earth. The Mountain Mander was then carefully replaced in its former station and the waters restored to their primitive caverns and recesses.
"The candidate was directed to descend into a lower cavern on hands and feet through a passage barely large enough to admit him. Here he met an antagonist, and a mimic battle followed, and the aspirant was victorious. Elated with his conquest, the gigantic monster attacked him and he was again the conqueror. He was taught to take three steps at right angles, which referred to the fifth manifestation [which are used in the 3rd degree French rite]. As a diminutive Brahmin, Vishnu demanded of the impious tyrant Bai as much ground for sacrifice as would suffice to place three feet upon. The tyrant granted this. Vishnu, resuming his own form, with one foot covered the earth , with the other he filled at space between earth and heaven, and with a third, which sprang from his belly, he crushed the monster's head, and hurled him down to the infernal regions.
pen"In the remaining Avatars he passed through a series of furious conflicts, not without wounds and bruises. In the sixth Avatar, in the human form, Vishnu encountered and overcame hosts of giants and tyrants. The seventh Avatar is a complete and voluminous romance; under the name of Rama, he is represented as a valiant and successful warrior. With a vast army of monkeys and satyrs in battle array, he accomplished many wonderful adventures. In the eighth Avatar he slew a host of giants, armed only with an enormous serpent, and in the ninth he transformed himself into a tree to gratify a criminal passion for a king's daughter. The Hindoos still expect the tenth Avatar withe same impatience which the Jews manifest for their Messiah. Sir William Jones says, that in his Avatar "he is expected to appear mounted (like the crowned conquerors in the Apocalypse), on a white horse, with a cimeter, blazing like a comet, to cut down all the incorrigible and impenitent offenders who shall then be on earth." (Asiatic Rev., Vol. I., p. 236)
It was necessary that the candidate should undergo all these dangers and trials to make him equal to the gods.
Having passed through the seven mystic caverns, a cheerful sound of bells was heard, which was told would expel the evil demons who might inclined to disturb the sacred ceremonies in which they were engaged.
Prior to his his introduction into the presence of the holy altar, he was informed that "whatever is performed without faith, whatever it might be, is not for this world or that which is above." He was admonished not to commit five crimes, under heavy penalties in this life, and to be punished with eternal vengeance in the next. These particulars formed a part of the oath under which he was solemnly bound, and he sealed it by sacred ablution.
The seven caves bore an allusion to the metempsychosis as well as to the seven places of reward and punishment which different nations have admitted into their creeds.
The crisis of ceremony of initiation had now arrived, and reached the summit of interest; the Mystical conch was sounded, the folding doors were thrown open, and the candidate was ushered into Callas or Paradise (this was the actual name of one of the grottoes in the subterranean temple of Elora, and Faber supposed it to have been the illuminated sacellum into which the aspirants were introduced). This spacious apartment was lighted by a thousand brilliant lamps. It was ornamented with statues and emblems scented with the rich fragrance of odorous flowers, aromatics, and drugs, decorated profusely with valuable gems and jewels. The figure of the inhabitants of unknown worlds were carved in the ceiling; and the splendid sacellum thronged with priests, arrayed in gorgeous vestments and crowned with mitres and tiaras of burnished gold. He was taught to expect the descent of the deity in the bright pyramids of fire that blazed upon the altar, to which he would direct his eyes.
"The sudden sound of the shell or trumpet, the expansion of the folding doors, the brilliant display, the instantaneous prostration of the priests, and the profound silence which ensued, were designed to fill the mind of the aspirant with admiration, and inspire him with holy fervor of adoration; and, in the enthusiasm which followed, he could almost persuade himself that he saw the great Brahma seated on the lotus, with his four heads, and having in his hands the emblems of eternity omnipotence, the circle and fire ."
The circle or ring is the symbol of the Ark; and as the great Father was hidden within its enclosure during the flood of waters, many fables sprang out of this connection; one of which was the "Ring of Gyges," which was reputed to render the wearer invisible. "Gyges," said Plato, "found a brazen horse in a cavern. Within the horse was hid the body of a man of gigantic stature, having a brazen ring on his finger. This ring Gyges took and found it rendered him invisible." The cavern, the ring, and the giant pretty evidently whence this fable originated. The mare was a form of Ceres or Hippa, the Mystic nurse of the ark exposed Bacchus or Noah. The man, therefore, was the ark; the dead giant was the gigantic Buddha, or the great father, during the period of his death-like slumber while enclosed within the ark; and he cavern was one of the sacred grottos, within which the Mysteries were perpetually celebrated; and from which both he and his initiated votaries were feigned to be born again. (Fab., Pag. Idol.).
We can not see clearly the above explanation, but give it as we find it in Faber's "Pagan Idolatry." No explanation is given of the ring. The mystery connected with its power of concealment is not explained; yet the ring appears in the legends and myths of various countries, and is constantly used in the Ancient And Accepted Scottish Rite, and no doubt was derived from the "Ring of Gyges," when first adopted in the rite. In reference to the fire, we find in "Asia. Res." Vol. II, 385, that "Suddenly a golden temple appeared, containing a chain of wrought gold. On the summit of the temple Brahma alighted, and held a canopy over the head of Sacya; while Indra, with a fan in his hand, Naga, prince of serpents, and the four tutelary deities of the four corners of the universe, attended to do him reverence and service."
The aspirant, who had become fatigued by all of these tedious ceremonies, was then given a potation of fermented liquor, from a human skull. Being a regenerated being, a new name was bestowed upon him, which indicated his the purity, and was presented to the Chief Brahman, and was received by him as a brother and companion. He was then invested with a white robe and tiara, placed in an elevated seat, instructed in the various tokens and signs, and also in the explanation of the Mysteries. A cross, the sectarial mark called Tiluka, was placed on his forehead, and explained to be the symbol of the four cardinal points of the world. The tau cross or inverted level was inscribed on his breast, the badge of innocence and the symbol of eternal life, to indicate his newly acquired dignity, which advanced him to the superior priesthood. The sacred sash or belt was presented and placed upon him. This cord could be woven only by a Brahmin, and by him with the utmost solemnity and many mystic rites. Three threads, each measuring ninety-six hands, and first twisted together, then they are folded in three and twisted again, making nine, or three times three threads; this is folded again into three, but not twisted, and each end is secured by a knot. This is the Zennar, which is placed on the left shoulder, passes to the right side, and hangs down as low as the fingers can reach (Ind. Ant., Vol. IV. p. 740) In addition, he has the consecrated chaplet, the Kowsteke-Men or Kowstooble, and the talismanic tablet for the left arm. An amulet was given to him, which was the "Salagram" or magical black-stone, which insured the protection of Vishnu, various forms he had presented emblematically. The serpent-stone, as an antidote against the bite of serpents, which is an amulet similar to the anguinum of the Druids, was also given to him. He was instructed in art of composing amulets for his own safety, and incantations to injure, torture, or destroy his enemies, and finally, when all other things had been completed, he was solemnly and in a mysterious manner entrusted with the sublime NAME, known only to those initiated into the higher Mysteries. The NAME pronounced OM, and was expressed by the letters A.U,M. Niebuhr, cited by Southey, Thalaba, says: “The Mahommedans, in common with Jews and idolaters, attach to the knowledge of the Sacred Name the most wonderful powers. They pretend that God is the Lock of Islam Allah, or science of the name of God, and Mohammed the King; that consequently none but Mohammedans can attain to it; that it discovers what passes in distant countries; that it familiarizes the possessors with the geni, who are at the command of the initiated, and who instruct them; that it places the winds of the seasons at their disposal; that it heals the bite of the serpent s, the lame, the maimed, and the blind.” In the oracles ascribed to Zoroaster is a passage which pronounces the sacred Names used in the Mysteries to be ineffable, and not to be changed, because revealed by himself. Wilkins, in his notes on Bhagvad-Gita, says: “This mystic emblem of the deity, “OM,’ is forbidden to be pronounced but in silence.” The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. Maurice, “Indian Antiquities,” says, “The perfections of God are thus described in the last book of the Ramayan, translated by Sir William Jones, ‘Vishnu is the being of beings; one substance in three forms; without mode , without quality, without passion; immense, incomprehensible, infinite, indivisible, immutable, incorporeal, irresistible. His operations no mind can conceive and his will moves all the inhabitants of the universe as puppets are moved by strings.’” Mr. Faber says that this cipher graphically exhibits the divine triad, Batrama, Subhadra, and Jagannath. In an old Purana, as we learn from the Abbe du Bois, the following passage is found, which shows the veneration displayed by the ancient Indians for this tremendous word: “All the rights ordained in the Vedas, the sacrifices to the fire, and all other solemn purifications shall pass away, but that which shall never pass away is the word OM, for it is the symbol of the Lord of all things.”After the communication of this word, the aspirant, now a priest, was instructed that he must meditate upon it, “with following associations, which are the mysterious names of the seven worlds, or manifestations of the power of OM, the solar fire. OM! Earth, sky, heaven, middle region, place of births, mansion of the blessed, abode of TRUTH.”
The various emblems were then explained to him by the Chief Brahmin, “with arcane of the hidden science enfolded under the holy gloom of their mysterious veil, the names and attributes of all the deities whose symbols were sculptured on walls, and mythological figures.”
The system of symbolic instruction used in the Mysteries was very extensive and highly philosophic, and none but the initiated could comprehend them.
Stukely says the first learning in the world consisted chiefly in symbols. The wisdom of the Chaldeans’, PhOEnicians, Egyptians, Jews, of Zoroaster, Sanconiathon, Pherecydes, Syrus, Pythagoras, Socrates, Plato, of all the ancients that is to come to our hand, is symbolic. “It was the mode,” says Sacranus on Plato’s symposium, “of the ancient philosophers to represent truth by certain symbols and hidden images.”
In the method of explaining the various symbols, religion and philosophy were veiled in allegoric representations. To the profane unintelligible, and which were calculated to lead them erroneously, these symbols were displayed openly in the temples; and to the profane altogether obscure, but streaming with beams of light to the initiated.
The principles, taught in the lecture to the initiated, were: -
“The first element and cause of all things was water, which existed amidst primordial darkness. Brahma was the creator of this globe, and by his spirit invigorates the seventy –four powers of nature; but the universe is without beginning and end. He is the being who was, and is, and is to come; and his emblem was a perfect sphere, endowed with the attributes of omnipotence, omnipresence, and was designated: ‘The great God, the great Omnipotent and Omniscient ONE: the greatest in the world, the LORD.”
Captain Seely, “Wonders of Elora,” says “there is no idol in front of the great altar in the temple of Ekverah, or at Elora; the umbrella covering rises from a wooden pedestal out of the convexity of the altar. A Brahmin, whom I questioned on the subject of the altar, exclaimed, in nearly the words of our poet, ‘Him first, Him last, Him midst, Him without end.’” In alluding to the Almighty, he nearly spoke as above described, placing his hand on this circular solid mass. He rejected all ideas of assimilating Buddha or Brahma with the eternal God, who, he said, was One alone, from beginning to end; and the circular altar was his emblem.
Colebrooke, “Asiatic Researches,” tells us this Being was identified with LIGHT; for the Brahmins say: “Because the Being who shines with seven rays, assuming the forms of time and fire, matures production, is resplendent, illuminates, and finally destroys the universe, therefore he shines naturally with seven rays is called Light, or effulgent power.” Thus Brahm is Light; and light is the principle of life in every created thing. “Light and darkness are esteemed in the world’s eternal ways. He who walketh in the former pathreturneth not; i.e., he goeth immediately to bliss; while he who walketh in the latter cometh again upon the earth.”
We have devoted much space to Hindooism because, in the country of India, the ideas concerning the creation of all things, the deity, and religious observances, originated; and from these the Mysteries sprang which were disseminated throughout the entire world. The coincidences are so manifest that we must conclude that from these Hindoo Mysteries were propagated all those in China and Persia, and that they spread towards the west of Asia, and were carried into Egypt, and from thence, as the Mysteries of Osiris and Isis were imported into Greece.
A few facts of great prominence may be adduced as sufficient to prove that, in those several countries, the rites were derived from the same original sources.
History of the Ancient and Honorable Fraternity of Free and accepted Masons, and Concordant Orders.
She was scheduled to compete in the 4,000 meters at the national cross country championships in Pretoria. Semenya's coach, Michael Seme, says his runner "isn't feeling well".
Yesterday, unsubstantiated reports from Australia and England said that Semenya's tests showed that she has no womb or ovaries and produces testosterone levels three times higher than a normal woman. The IAAF thinly denies the reports. (The organization's spokesman says he hasn't "seen" the results, which doesn't mean he hasn't "heard" the results. Nor has the IAAF come out and said that the reports are false.)
The Today Show aired a report on the Semenya situation this morning:
It's another chapter in an unfortunate story. It's easy to get caught up in the sensationalized aspects of Semenya's tale, but let's not forget that she's still just a teenager who is now the centerpiece of an embarrassing worldwide scandal. No matter how things progressed to this point (and we'll get to that later), Semenya is a victim in this story.
But let's operate under assumption that the tests were accurate and that Semenya has intersex conditions. If so, then there are three main questions that will need to be answered soon:
1) Will Semenya be stripped of her gold medal?
Probably. It's hard to imagine that the IAAF would allow Semenya to keep the gold after what these tests reveal. The rules explicitly state that a "gender verification" situation has to be approved and overseen by medical authorities. Semenya didn't do this. Fair or not, a rule is a rule.
2) Will Semenya ever be allowed to run again?
Reading the IAAF rules, it would appear that Semenya would be allowed to run if her condition was treated. Whether or not she would want to is anyone's guess. But there's also a chance she could be banned from running based on the answer to the next question.
3) Who knew about this and when did they know?
We haven't gotten this far down the road yet, but the next logical step in the progression of this sordid affair is whether there was a coverup involved. Regardless of whether the intentions of Semenya and her handlers were nefarious, they had to know of her ambiguous gender. Not having ovaries isn't something that goes unnoticed. If they did, then at what point did this turn from an unfortunate medical situation into outright deception?
If Semenya was an innocent running without knowledge of her condition, then there's not much the IAAF could do other than strip her medal and advise her on how to regain eligibility. But if it can be determined that she knew she was running illegally (which would be tough to prove, but I'm starting to get the feeling that people knew -- how else would other coaches have known to order gender tests?) then there could be heavy sanctions down the road.
These questions will be discussed in the coming weeks and will be the center of attention when the IAAF officially releases its findings in November. If you thought the tale of Caster Semenya was strange before, it's just getting started.
The outer shell of the Earth may be classified from a standpoint of rigidity. An outer 60-mile thick lithosphere, which includes both the crust and the uppermost layer of the mantle, is cool and hence strong.
The Earth has two types of crust. Basaltic oceanic crust, usually about 4-miles thick underlies the ocean basins. In contrast, the continental crust is composed of granite and typically is about 22-miles thick. Beneath plateaus and mountains it may be as much as 40-miles thick. Continents and ocean basins are topographic landforms of the first order of magnitude. In both cases the sharp composition boundary between the crust and the underlying mantle is termed Moho.
ba‡salt n. 1. A hard, dense, dark volcanic rock composed chiefly of plagioclase, pyroxene, and olivine, and often having a glassy appearance. 2. A kind of hard unglazed pottery. [Latin alteration of touchstone, from Greek from basanos, of Egyptian origin.]
touch‡stone n. 1. A hard black stone, such as jasper or basalt, formerly used to test the quality of gold or silver by comparing the streak left on the stone by one of these metals with that of a standard alloy. 2. An excellent quality or example that is used to test the excellence or genuineness of others: a 1~2~3 standard.
This is a significant word in Royal Arch Masonry, and has been generally explained as being the name by which Jehovah was worshiped among the Egyptians. As this has been recently denied, and the word asserted to be only the name of a city in Egypt, it is proper that some inquiry should be made into the authorities on the subject. he first mention of On in the Bible is the history of Joseph, to whom Pharaoh gave "to wife Asenath the daughter of Poti-pherah, priest of On." The city of On was in Lower Egypt, between the Nile and the Red Sea, and "adorned," says Philippson, "by a gorgeous temple of the sun in which a numerous priesthood officiated."
