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earth to rotate around its axis; for, we:e it otherwise, there would exist No centrifugal force, and without this force there could be no gravitation toward the equatorial latitudes. It has been one of the accepted proofs of the rotation of the earth, and it is this deduction, with several others, that the Berlin professor declares that, "in common with many other scientists," he "rejects."

"Is this not ridiculous, gentlemen," he concludes, "that we, confiding in what we were taught at school, have accepted the rotation of the earth around its axis as a fact fully demonstrated, while there is nothing at all to prove it, and it cannot be demonstrated? Is it not cause of astonishment that the scientists of the whole educated world, commencing with Copernicus and Kepler, should have begun by accepting such a movement of our planet, and then three and a half centuries later be searching for such proofs ? But, alas! though we search, we find none, as was to be expected. All, all is vain!


And thus it is that at one stroke the world loses its rotation, and the universe is bereaved of its guardians and protectors, the centrifugal and centripetal forces! Nay, ether itself, blown out of space, is but a "fallacy," a myth born of a bad habit of using empty words; the sun is a pretender to dimensions to which it was never entitled; the stars are twinkling dots, and "were so expressly disposed at considerable distances from one another by the Creator of the universe, probably with the intention that they should simultaneously illumine the vast spaces on the face of our globe"-says Dr. Shoëpfer.

And is it so that even three centuries and a half have not sufficed the men of exact science to construct one theory that not a single university professor would dare challenge? If astronomy, the one science built on the adamantine foundation of mathematics, the one of all others deemed. as infallible and unassailable as truth itself, can be thus irreverently indicted for false pretences, what have we gained by cheapening Plato to the profit of the Babinets? How, then, do they venture to flout at the humblest observer who, being both honest and intelligent, may say he has seen a mediumistic, or magical phenomenon? And how dare they prescribe the "limits of philosophical inquiry," to pass beyond which is not lawful? And these quarrelling hypothesists still arraign as ignorant and superstitious those giant intellects of the past, who handled natural forces like world-building Titans, and raised mortality to an eminence where it allied itself with the gods! Strange fate of a century boasting to have elevated exact science to its apex of fame, and now invited to go back and begin its A B C of learning again!

Recapitulating the evidence contained in this work, if we begin with. the archaic and unknown ages of the Hermetic Pimander, an'l come

down to 1876, we find that one universal belief in magic has run through all these centuries. We have presented the ideas of Trismegistus in his dialogue with Asclepius; and without mentioning the thousand and one proofs of the prevalence of this belief in the first centuries of Christianity, to achieve our purpose we have but to quote from an ancient and a modern author. The first will be the great philosopher Porphyry, who several thousand years after the days of Hermes, remarks in relation to the prevailing skepticism of his century, the following: "We need not be amazed in seeing the vulgar masses (ot Toλo) perceive in statues merely stone and wood. Thus it is generally with those who, ignorant in letters, find naught in style covered with inscriptions but stone, and in written books naught but the tissue of the papyrus." And 1,500 years later, we see Mr. Sergeant Cox, in stating the case of the shameful prosecution of a medium by just such a blind materialist, thus expressing his ideas. "Whether the medium is guilty or guiltless . . . certain it is that the trial has had the unlooked-for effect of directing the attention of the whole public to the fact that the phenomena are asserted to exist, and by a great number of competent investigators are declared to be true, and of the reality of which every person may, if he pleases, satisfy himself by actual inspection, thus sweeping away, thus and for ever, the dark and debasing doctrines of the materialists."

Still, in harmony with Porphyry and other theurgists, who affirmed the different natures of the manifesting "spirits" and the personal spirit or will of man, Mr. Sergeant Cox adds, without committing himself any further to a personal decision: "True, there are differences of opinions ... and perhaps ever will be, as to the sources of the power that is exhibited in these phenomena; but whether they are the product of the psychic force of the circle . . . or, if spirits of the dead be the agents, as others say, or elemental spirits (whatever it may be) as asserted by a third party, this fact at least is established-that man is not wholly material, that the mechanism of man is moved and directed by some non-material-that is, some non-molecular structure, which possesses not merely intelligence, but can exercise also a force upon matter, that something to which, for lack of a better title, we have given the name of soul. These glad tidings have by this trial been borne to thousands and tens of thousands, whose happiness here, and hopes of a hereafter, have been blighted by the materialists, who have preached so persistently that soul was but a superstition, man but an automaton, mind but a secretion, present existence purely animal, and the future—a blank."

"Truth alone," says Pimander, "is eternal and immutable; truth is the first of blessings; but truth is not and cannot be on earth: it is pos sible that God sometimes gifts a few men together with the faculty of



comprehending divine things with that of rightly understanding truth; but nothing is true on earth, for everything has matter on it, clothed with a corporeal form subject to change, to alteration, to corruption, and to new combinations. Man is not the truth, for only that which has drawn its essence from itself, and remains itself, and unchangeable, is true. How can that which changes so as not to finally be recognized, be ever true? Truth, then, is that only which is immaterial and not enclosed within a corporeal envelope, that which is colorless and formless, exempt from change and alteration; that which is ETERNAL. All of that which perishes is a lie; earth is but dissolution and generation; every generation proceeds from a dissolution; the things of earth are but appearances and imitations of truth; they are what the picture is to reality. The things of earth are not the TRUTH!... Death, for some persons, is an evil which strikes them with profound terror. This is ignorance. . . . .. Death is the destruction of the body; the being in it dies not. . . . The material body loses its form, which is disintegrated in course of time; the senses which animated it return to their source and resume their functions; but they gradually lose their passions and their desires, and the spirit ascends to heaven to become a HARMONY. In the first zone, it leaves behind itself the faculty of increasing and decreasing; in the second, the power of doing evil and the frauds of idleness; in the third, deceptions and concupiscence; in the fourth, insatiable ambition; in the fifth, arrogance, audacity, and temerity; in the sixth, all yearning after dishonest acquisitions; and in the seventh, untruthfulness. The spirit thus purified by the effect on him of the celestial harmonies, returns once more to its primitive state, strong of a merit and power self-acquired, and which belongs to it properly; and only then he begins to dwell with those that sing eternally their praises of the FATHER. Hitherto, he is placed among the powers, and as such has attained to the supreme blessing of knowledge. He is become a GOD! . . . No, the things of earth are not the truth."


After having devoted their whole lives to the study of the records of the old Egyptian wisdom, both Champollion-Figeac and Champollion, Junior, publicly declared, notwithstanding many biassed judgments haz arded by certain hasty and unwise critics, that the Books of Hermes "truly contain a mass of Egyptian traditions which are constantly corroborated by the most authentic records and monuments of Egypt of the hoariest antiquity."*

Closing up his voluminous summary of the psychological doctrines of the Egyptians, the sublime teachings of the sacred Hermetic books, and

Egypte," p. 143.

Champ.-Figeac :


the attainments of the initiated priests in metaphysical and practical philosophy, Champollion-Figeac inquires-as he well may, in view of the then attainable evidence-" whether there ever was in the world another association or caste of men which could equal them in credit, power, learning, and capability, in the same degree of good or evil? No, never! And this caste was subsequently cursed and stigmatized only by those who, under I know not what kind of modern influences, have considered it as the enemy of men and-science."


At the time when Champollion wrote these words, Sanscrit was, we may say, almost an unknown tongue for science. But little in the way of a parallel could have been drawn between the respective merits of the Brahmans and the Egyptian philosophers. Since then, however, it has been discovered that the very same ideas, expressed in almost identical language, may be read in the Buddhistic and Brahmanical literature. This very philosophy of the unreality of mundane things and the illusion of the senses- -whose whole substance has been plagiarized in our own times by the German metaphysicians-forms the groundwork of Kapila's and Vyasa's philosophies, and may be found in Gautama Buddha's enunciation of the "four truths," the cardinal dogmas of his doctrine. Pimander's expression "he is become a god" is epitomized in the one word, Nirvana, which our learned Orientalists most incorrectly consider as the synonym of annihilation !

This opinion of the two eminent Egyptologists is of the greatest value to us if it were only as an answer to our opponents. The Champol lions were the first in Europe to take the student of archæology by the hand, and, leading him on into the silent crypts of the past, prove that civilization did not begin with our generations; for "though the origins of ancient Egypt are unknown, she is found to have been at the most distant periods within the reach of historical research, with her great laws, her established customs, her cities, her kings, and gods;" and behind, far behind, these same epochs we find ruins belonging to other still more distant and higher periods of civilization. "At Thebes, portions of ruined buildings allow us to recognize remnants of still anterior structures, the materials of which had served for the erection of the very edifices which have now existed for thirty-six centuries!"† "Everything told us by Herodotus and the Egyptian priests is found to be exact, and has been corroborated by modern scientists," adds Champollion.

Whence the civilization of the Egyptians came, will be shown in vol ume II., and in this respect it will be made to appear that our deduc tions, though based upon the traditions of the Secret Doctrine run jar

† Ibid., p. 2.

Ibid., p. 11.

* Ibid., p. 119.


allel with those of a number of most respected authorities. There is a passage in a well-known Hindu work which may well be recalled in this connection.


"Under the reign of Viswamitra, first king of the Dynasty of SomaVanga, in consequence of a battle which lasted five days, Manu-Vina, heir of the ancient kings, being abandoned by the Brahmans, emigrated with all his companions, passing through Arya, and the countries of Barria, till he came to the shores of Masra" (History of India, by ColloucaBatta). Unquestionably this Manu-Vina and Menes, the first Egyptian King, are identical.

Arya, is Eran (Persia); Barria, is Arabia, and Masra, was the name of Cairo, which to this day is called, Masr, Musr, and Misro. Phoeni cian history names Maser as one of the ancestors of Hermes.

And now we will bid farewell to thaumatophobia and its advocates, and consider thaumatomania under its multifarious aspects. In vol. II., we intend to review the "miracles" of Paganism and weigh the evidence in their favor in the same scales with Christian theology. There is a conflict not merely impending but already begun between science and theology, on the one hand, and spirit and its hoary science, magic, on the other. Something of the possibilities of the latter have already been displayed, but more is to come. The petty, mean world, for whose approving nod scientists and magistrates, priests and Christians compete, have begun their latter-day crusade by sentencing in the same year two innocent men, one in France, the other in London, in defiance of law and justice. Like the apostle of circumcision, they are ever ready to thrice deny an unpopular connection for fear of ostracism by their own fellows. The Psychomantics and the Psychophobists must soon meet in fierce conflict. The anxiety to have their phenomena investigated and supported by scientific authorities has given place with the former to a frigid indifferAs a natural result of so much prejudice and unfairness as have been exhibited, their respect for scientists is waning fast, and the recipro cal epithets bandied between the two parties are becoming far from complimentary to either. Which of them is right and which wrong, time will soon show and future generations understand. It is at least safe to prophesy that the Ultima Thulè of God's mysteries, and the key to them are to be sought elsewhere than in the whirl of Avogadro's molecules.


People who either judge superficially, or, by reason of their natural impatience would gaze at the blazing sun before their eyes are well fitted to bear lamp-light, are apt to complain of the exasperating obscu rity of language which characterizes the works of the ancient Hermetists and their successors. They declare their philosophical treatises on magic incomprehensible. Over the first class we can afford to waste no

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