eBooksRead.com books search new books
S. F. (Samuel Fales) Dunlap.

The Ghebers of Hebron, an introduction to the Gheborim in the lands of the Sethim, the Moloch worship, the Jews as Brahmans, the shepherds of Canaan, the Amorites, Kheta, and Azarielites, the sun-temples on the high places, the pyramid and temple of Khufu, the Mithramysteries, the Mithrabaptism, and online

. (page 78 of 110)
Online LibraryS. F. (Samuel Fales) DunlapThe Ghebers of Hebron, an introduction to the Gheborim in the lands of the Sethim, the Moloch worship, the Jews as Brahmans, the shepherds of Canaan, the Amorites, Kheta, and Azarielites, the sun-temples on the high places, the pyramid and temple of Khufu, the Mithramysteries, the Mithrabaptism, and → online text (page 78 of 110)
Font size
QR-code for this ebook

Virgo, says Albumazar. When the morning of the Messiah
shall come then shall the true SUN rise. — Midrash Samuel, fol.
71. col. 1. But there is an infant Bo}*- at the breast . . . verily
the Boy Metatrnn who is called Sadi. — Kabbala Denudata, II.
231; Introd. in Sohar. Finally John (Kev. xii. 1) gives us the
Chaldaean Moongod or this very Zodiacal Mother, "a Woman
who has come into possession of the Sun," with the Moon under
her feet. Here Metatron, the Angel Iesua (Bodenschatz, II. 191)
appears as the Boy born of a Virgin. Consequently this horo-
scope goes back to the time of Saturninus, to a.d. 100 at least, if
not long earlier. — See Dunlap, Sod, II. 125-147. Among the
Nazoria the Angel Gabriel was the first of the Aeons. Among
some of the Gnostics the Angel Gabriel took the place of the
Logos ; and in Luke's Gospel he seems to take that very
place. He is the Jewish Fire-angel Aqbar, Gabariel, Gabriel,
and presides with the Archangel Michael over the hells. The
introduction of the Chaldaean and Philonian Logos between
the Father and Gabriel made the Angel of the Lord, Gabriel,
the Messenger of the Logos. The Dialogue between Justin
and Trypho Keim dates a.d. 160-164. The author of ' Antiqna
Mater ' dates Justin's literary activity about the middle of the
second century 147-167. But the Angel Gabriel takes the
place of the Logos.— Irenaeus, I. xii. p. 86. And since Justin
knows the " Birth from the Virgin " and since the Apokalypse
refers to the Virgin and Son, we are forced to carry back the
Virginal Birth, as dogma, towards a.d. 135 ; the astrological
question becomes of considerable moment here, inasmuch as

difference whether Justin's "Euangelion" (the Gospel of the Nazorenes or the "me-
moirs") were composed in 145 (?) or 160, or later. Justin knows (in about a.d. 160) the
name of neither Matthew, Mark, Luke, nor John ; but only Peter, Zebedee's children,
and one nameless Evangel ! The intense Judaism of the whole matter is exhibited in
the Sohar (the Kabalah) and in those Old Testament passages that mention a king of

Dauid's line as well as in those that refer to the Angel-King as Saviour. Isaiah, lxiii.

9; psalm, ii.; Mieah, v. 2. The Old Testament, in these passages, contradicts itself ;
consequently the Christians who stuck to the Law and the Prophets must ex necessi-
tate rei contradict one another. Karpokrates and Kerinthus evidently are witnesses to
an early diverse interpretation of the Law and the Prophets in reference to the Jewish
Messiah. The mere fact that Kerinthus stuck to his Angels show how closely he was
connected with Jewish gnosis ; for we cannot read at all in ' Genesis ' without coming
across the Angel-gnesis of the Malach Iahoh, the Angel Lord. The Bible itself caused
the split between the Nazoria of the Bast and the Western Fathers who followed a
party in the East. Irenaeus himself was a native of Asia-Minor. The so-called Paul
the same. Polycarp, the bishop of Smyrna the same.



720 THE GHEBERS OF HEBRON.

it is impossible to state at what period this astronomical
theory of a Virgin coming- into possession of the Sun first ap-
peared. It probably existed already before the first century.
Consequently it was current in the time of Kerinthus and Kar-
pokrates ; and then perhaps Irenaeus would have correctly as-
cribed to Kerinthus a knowledge of the theory (derived from
astrology and the Kabalah) that Metatron (Iesua) had really
been born of a virgin daughter of Abrahm. Astrology, then,
not fact, seems to have been one of the sources of this belief, —
in which neither Simon, Menander, Saturninus, Kerinthus, nor
Karpokrates took part as far as we know. The controversialist
Irenaeus was not likely to get nearer to the views of Kerin-
thus than what was current respecting the Kerinthians ; and
Irenaeus allows that Kerinthus was no believer in the immacu-
late conception. Then he could hardly have believed that
the Kingly Power of the Logos (Matthew, xxvi. 53), the Angel
Iesua, the Saviour Metatron, was in any man ; for Kerinthus
was a Gn5stic : and these despised the flesh and adhered to
the spirit. 1 This is subindicated even by Irenaeus in his
statement that Kerinthus held that the King (the Christos)
did not suffer, but continued pure spirit. The Angel Iesua had
nothing to do with flesh.

The Messias shall be revealed in the land Galilee and a certain Star appear-
ing in the eastern quarter shall swallow up seven stars in the northern quarter
of the heavens. — Sohar, part 1. fol. 119 ; Bertholdt, 56.

Whatever the Astrologer shall have said they will believe brought from the
very fount of Hammon. — Juvenal, vi. 552-4.

1 The First Way is called the Secret Wisdom (the Highest Crown) and is the Light
of the Primitive Intelligence (Maskal Kadmon). — The Jesira, 1. This book dates from
the first century.

In this first state the Infinite God himself can be understood by the name of the
' Father' which the Writings of our New Covenant so often use. But the Light being
let down by the Infinite through a canal into the ' primal Adam ' or Messiah, and
united with him, can be called by the name Son, can be referred (applicari) to the
name Son. And the Influx let down from him to the lower parts can be referred to the
character of the Holy Ghost. — Knorr, Adumbratio Kabbalae Christianae, pp. 6, 7.

Said R. Shimaon to R. Elieser his son: Elieser, at the time when the Messiah
shall be revealed, how many signs and other miracles will give themselves to be seen
in the world ?— Sohar, part II. fol. 8. Amst.; Bertholdt, 168. The Son is Seir Anpin,
the Image of the Father. — Israelite Indeed, II. 64, (55. In the Hermetic Gnosis, the
Father is Boundless Light. All things were revealed to me in a moment and I see a
sight without bounds, all things having become Light — Hermes, Poimander, 4. The
Son is therefore called Light of Light, and Light of the world ; the 2nd century
Kabalah is the basis of Christian gnosis, and the Essenism of the Iessaians the source
of Christian morals and self-denial.



THE GREAT ARCHANGEL OF THE EBIONITES. 721

Seir Anpiu (Short Face) is the Sun.— Dunlap, Sod, II. 125, 131,
133, 138 ; Kabbala Denudata, II. 231 ; Sohar, III. fol. 91. Seir
Anpin is the Soul of the Messiah joined with the eternal
Logos. — Kabbala Denudata, III. 241. Seir Anpin was called
King. — ibid. II. 391. The Messia becomes identified with the
Angel Iesua and Mithra, Metatron and Logos. — Matth. xxv.
40, 41.

The duality of the divine nature was held by Chaldaeans,
Sabians, Jews, and Egyptians. Therefore the Sonship in
Adam is dual.— Gen. ii. 23; John, x. 30. The 'great sign in
the heavens ' (Kev. xii. 1) brings in the element of transjordan
and perhaps Ebionite astrology. The Chaldaeans represented
the Moongod (Allah Sin) as hermaphrodite, therefore having
come into possession of the Sun. The double gender is here
distinctly indicated by the sun and moon being placed to-
gether as emblems of the biune Light of the world (John, viii.
12, x. 30 ; Gen. ii. 22, 23), Adam-Christos of the Ebionim. In
the case of the Ebionites, the Diabolos (Adversary, in Persian
lore) has always to be brought in as counteracting the Good
Principle !— Gerhard Uhlhorn, Die Horn. u. Eecog. p. 185 ; Rev.
xii. 3-5. The Moonprinciple (very much in the style of the
Primal Fire in the theory of Simon Magus) is male-female,
and from Her is to proceed the Messianic Christos " who is to
rule all the nations (Gentiles) with an iron staff." The Great
Red Dragon (Satan) is waiting to destroy her Child the Mes-
siah ; who is caught up to the throne of the God. The Woman
significantly escapes into the Desert, where the Ebionites re-
sided. Michael and his angels give the Satan enough to do.
The war (of fate) must be fought out in heaven itself. The
power of the Paschal Lamb is shown in the conquest of Light
over Darkness, for the blood of the Lamb may be regarded as
shed in the fray with Darkness, in which Mithra-Christos is
the victor. The ' accuser of our brethren ' is then the Adver-
sary, the Devil. This is symbolical of the contention between
Ahuramasda and Ahriman ! Alas for the earth and sea, for
the Devil has come down to you !— Rev. xii. 12. Now if the
author of the Apokalypse identifies the Logos with Mithra,
Metatron (Mettron), the Angel Iesoua, and the Messiah, he is
speaking of superhuman essences, or natures, and their contest
with Ahriinan-Diabolos in heaven and on earth ; therefore his
theme is not the man Jesus, but the Lamb, the Saviour Angel
AG



722 THE GHEBERS OF HEBRON.

Mithra who is Angel Iesua, in Isaiah, lxiii. 9 and Bodenschatz,
II. 191. The Starry Virgin and Her Child belong to ancient
astrology, Her Child is the Lord of Light, Metatron, Mithra ;
and speaking of entirely superhuman personae and the con-
flict between Light and Darkness, the Holder of the Seven-
planet Candlestick and the Lamb with 7 horns (orbits) and 7
eyes (planet-stars), the writer does not mention the virgin of
flesh nor a child in human flesh, but the Adon, the Son in the
Sign Virgo when the moon makes a conjunction with the sun
in that sign. It is true that the Messiah had come to be re-
garded as a being in heaven. The Sibylline Book treats the
' king ' as one to be sent from the Sun. Therefore Bev. v. 5
treats the Messiah as ' Son of Dauid ' nominally, either be-
cause the two expressions had come to mean the same, or else
because the expression could easily be inserted, in manuscript
times, before printing was invented. Consequently, the first
draft of the Apokalypse preceded all the four Gospels ! That
it preceded the Gospel according to Peter is probable, since
it mentions the name of no apostle. The warning ' I come
quickly ' might suit any Messianist work after a.d. 70-80.
The Revelation treats of no particular apostles, consequently
it knew of no human Jesus, because the human Jesus is to be
known through the Glad Tidings obtained through his
apostles. — Matthew, x., xxviii. 19, 20 ; John,xx. 21. The whole
conception of the Apokalypse is based on the Mithra mys-
teries ; and the conflict between the powers of Light and Dark-
ness. Salvation was preached from the Jews, as the Apoka-
lypse shows, or at least from the Ebionites, as we have shown.
—Rev. v. 9, vii. 17, xi. 12, xii. 10, 11, xiv. 1, 4 ; John, iv. 25,
xii. 34. Rome seems to have been regarded by the author of
Revelations as in league with the Adversary, and the burning
of Rome is foretold.— Rev. xvii. 9 ; xviii. 9, 10. Adrian's treat-
ment of Jews and Jerusalem after Barcocheba fell, about 134,
would not encourage any Jew of the 12 tribes to hope for
Rome's destruction ; consequently, it must have been while the
hope of Messianism lasted, that is, prior to 134-5 that the
Apokalypse was written : and it looks as if the Christians after-
wards found suggestions in it that led to the ultimate compo-
sition of the Gospels.

Like the Lamb in the Apokalypse, the Lion also is an em-
blem of the Sun. Seven Angels serve before God's Holy veil.



THE (Hi EAT ARCHANGEL OF THE EBIONITES. 723

— Pirke Eliezer, iv. 1 The Hebrew God will reveal bis Mes-
siah. — Jon. ben Usiel to Zachar. iv. 7. 2 Croesus sent to Delphi
a golden lion. On an Assyrian seal is found the impression of
a king - , attended by a priest, in act of adoration before a Deity
standing on a lion and surrounded by Seven Stars. — Layard's
Bab. and Nin. 154. It is the Logos in the centre of the Baby-
lonian Seven Planets, standing in his emblem the sun. As the
Mithra is the King, the Christos, we find the same symbolism
in Revelation, i. 16, 17 ; iv. 5 ; x. 5 ; xix. 11, 13 ; Exodus, xxv. 37.
It is the Chaldaean God of the Seven Rays, who appears as
the Lion of Judah in Rev. v. 5. Revelation is prior to the
Gospels.

The Ruha (the spirit) and Msiha were included by the
Mandaites in the number (Seven) of the planets. — Brandt, 12(5,
127. Among the Mandaites they are regarded as Seven Devils,
and Nebo is their Messiah. The first day of the week, dies
solis, was sacred to the Sun as chief planet in the system of the
old astrologers, 3 to Apollo by the Hellenes, to him who is
called by the Christians the Light of the world. Apollo's
circle of rays could not therefore be wanting to Christ who
has the appellation Soter, Redeemer, which belongs to Zeus
(Paus. Arcad, VIII. 30), Helios {Ibid, 31), Dionysus andHera-
kles. First-fruits to the Lamb. — Rev. xiv. 4. Christ obtained
this designation because the Heathen-Christians interchanged
him with the very one who, in the month of the Lamb (Aries)
wakes nature from her winter-sleep. Hence he is Waker of
the Dead, 4 who has taken from death his sting, the Lamb of
God as trampling on the Serpent, because the serpent-star
Ophiuchus is a neighbor of Libra. In Spring, Mithra enters
the sign of the Lamb, the Young Ram.

Libra ariesque parem reddunt noetemque diemque
Hac erit in libra cum lucem vincere noctes
Incipiunt, vel cum medio concedere vere.

So one equinox is the death of the other. In the autumn
equinox the serpent had become the cause of the mortality of
Adam, but in the Vernal equinox the other Adam had van-

1 Gf8rer, I. 277.
•- ibid. II. 82.
3 Rev. xii. 1.

* Compare the " Wako " of Herakles — Dunlap, Sod, I. 12o ; Josephus Ant. viii. 5.
Herakles is the spirit that strikes, overcomes and dissevers. Hence his club.



724 THE GHEBERS OF HEBRON.

quislied Death, trodden upon the head of the Serpent. 1 A
cock was painted on Apollo's hand ; ~ and Krishna treads upon
the Serpent ! The cock was the Sun's symbol.

The cock crew. — John, xviii. 27. So Matthew, xvii. 2 ; Rev. i. 16.

A Virgin Immaculate, comely in body, beautiful in face, modest in habit, with
long hair, holding two ears (of corn) in her hand, sitting upon a golden throne :
nursing a Boy, 3 and justly satisfying him, in the place which is called Hebraea;
a Boy I say by certain nations named Ihesus, meaning Eiza, whom we call in
Greek Christus who has risen with the Virgin as if sitting on the same throne
and not touching ; at the same time also the star of the ear of corn which is the
end of the Serpent. — Albumazar. 4

Ovid's Venus accompanied by the little Cupids, at the Pa-
lestina water, is the Mighty Mother, the Primal Mother, the
Mother of all that live ; and Eros is the dawning- Sun. — Max
Midler, Comparative Mythology, p. 81. In framing creation
Eros is the vicar of Zeus ; so Serosh took the place of Or-
muzd. — Ernest de Bunsen, p. 61. The by John described Woman
(Rev. xii. 1, 5, 13) with the Child (Messiah) is not Maria, the
mother of the Son of Dauid, but she is the Heavenly Wisdom,
the Unspotted Virgo who in the sun's tent dwells with God.
( — Ernst von Bunsen, Symbol des Kreuzes, p. 131 ; Psalm, xix.
4, Septuagint Greek). On account of this union of the Wis-
dom or Sophia with the Sun moving each year into his 12
Houses John describes the Woman as the Sign in the heavens
clothed with the Sun, with Luna under her feet and on her
head the Crown of the Twelve Signs. — ib. 131. The Child
caught up to the God's throne may be Greek-Christian, or
apostolic Christian ; but the connection between Virgo and
Luna savors strongly of a sort of Hellenist-Sabianism (or Greek
Sabianism if there was such a thing) that hardly could have
been confined to the first century of our era. In the Crowned
Woman with the Moon under her feet can we not see the
" Queen of heaven " ( — Jeremiah, xliv. 17-25), the Eua- Athena-
Virgo (whose symbols were the moon and owl), the Regina
Deum of Virgil % The association of the Serpent (Rev. xii. 5,
14) with this Luna-Woman reminds one of the antagonism be-

' Nork, Bibl. Mythologie, II. 365, 366.
a Plutarch, Pyth. Priest, 12.

3 Horus, Apollo, Paian, Iesua the Saviour Angel.

* Albumazar, Intr. in Astronomiam, p. 78. He wrote expressly from the Persian
astrologers. Dunlap, S5d, I. 129.



THE GREAT ARCHANGEL OF THE EMONITES. 725

tween the Good and Evil Principles (-De Iside, 8, 10, 18).
The King- Osiris (Light of the world) is ambushed by the de-
vices of the Diable (Typhon, Satan) who, hunting near the
moon, finds the vessel (the ark or body in which the Good
Principle is contained) and tears it into 11 pieces (or days).
Which the element of Darkness might be expected to do.
Here in the Apokalypse (A.D. c. 125-138) we find the Virgin
Mother of all life likewise pursued by the Adversary until the
Saviour (Osiris-Messiach-King) is caiight up to the throne of
the God (— Bev. xii. 5) as in Daniel, vii. 13. Daniel and Plutarch
de Iside both belong to an earlier period than the Apokalypse,
and St. Matthew's Virgin Maria is evidently a still later form
of the Sabian myth ; for in all but Matthew's version we meet
with only the supernatural and superhuman forms of the Sa-
viour Principle. In the evangels, however, the flesh is intro-
duced in the case of the Virgin and Child ; and this of neces-
sity : for how otherwise could a teacher of several chapters full
of Essene-Iessaian legislation, morality, self-denial, mortifica-
tion of the flesh, and holding out the chance of saving the soul
by crucifixion of the body, have been introduced as a preacher
of the Kingdom except in the flesh ? The evangelist was an
Ebionite. He knew that the successfulness of preaching de-
pends more on preaching old saws than on new truths. Es-
senism, Judaism and the Messiah, these were his topics, rein-
forced by miracles. If they crowded to John's baptism without
one miracle what would they not receive when supported (quod
scriptum) by miracles in writing ?

Was there not a cave at Bethlehem where Adon (Mithra)
was adored in a.d. 386 ? Justin Martyr and St. Jerome say so.
Was there a Iesu among the Iessaeans ! Josephus had an
opportunity to mention one, if there had been such, in his
accounts of the Essenes. The name Iesu is mentioned in writ-
ings that apparently are posterior to a.d. 100. Iesua, however,
is the name of the King of the angels (Mettron, Mithra), the
Christos of the Kabalah. 1 There were two sorts of Sabians
about a.d. 900 : one sort recognized Iesu Christos as Prophet,
the rest adored the Sun. 2 This represents views as early as

1 Messiah means Anointed, Christos, Metatron, Mithra, Sosiosh. — Rev. xix. 11.

'- Chwolsohn, die Ssabier, I. 192. Zeus is the Sun. Zeus-Bolus is the Chaldean
Saviour. " And there is there a temple of Zeus the Saviour, and as you go in there is
a fane where the Argive women mourn Adonis." — Pausanias, II. 20. 6. Apollo is the



726 THE OHEBERS OF HEBRON.

the 2nd century probably. This is possibly Sarapis ; for Lep-
sius found a temple in Gebel Dochan dedicated to " Zeus-He-
lios-Serapis." Metatron stands before the Throne ; the Anoint-
ed King has been appointed to reign over all hosts. — The
Sohar to Gen. xl. 10. The Essaeans and Therapeutae were
Sun-worshippers and Mithro-baptists. The Spirit of Alohim
is the Spirit of the King Messiah. — Sohar, ibid. The religion
of the Sabians is that of the Old Chaldeans. 1 These adored
Mithra and Adonis in the cave ; the Jews in the Grotto at
Bethlehem. The Tradition calls the shortface (Seir Anpin)
the ' King.' — Kabbala Denudata, II. 391. "The Sabians are,"
says Chwolsohn, "a sect of the Jews and Christians, who shaved
the middle of the head, prayed to the planets and angels, and
deprived themselves of virility. 2 The Apokalypse is Sabian,
because it represents Iesua shining as the Sun, in the very form
of the Chaldaean Sun, with crowns, and on a horse. 3 Jordan
was the beginning of the Nazorian writings and the Nazarene
evangels.

Apollonius of Tyana in Kappadolua, of an ancient and
wealthy family, was born about the commencement of the
Christian era, became a Pythagorean, denied himself, refrain-
ing from animal food, going barefoot, and was initiated into
the mysteries of the healing art. He resided chiefly in Pam-
phylia and Kilikia, for five years passing through the Pytha-
gorean discipline of silence. Isaiah is referred to as going
barefoot for three years, and the sole use of the words yea and
nay, in Matthew v. 37, without further intercourse may be re-
garded as Pythagorean. Apollonius went to Antioch and

Grecian Saviour and Healer. Aeskulapius raised the dead and healed the sick. — Pau-
sanias, II. 27. 3, 4; V. 13. 4. The same things are ascribed to Krisna, Chresno and
Christos.

' Chwolsohn, II. 490.

- ibid. I. 1ST, 635 ; II. 631, 633; so Isa. lvi. 3, 4 ; Matth. xix. 12. Genesis, xix. 2
calls the angels Lords. So does Codex Nazoria, II. 56, 57. It stands on the Old Tes-
tament footing.

3 Rev. i. 12-16; xix. 11-15; Matthew, xvii. 2. Dionysus (Iacchos) liberates the
souls.— K. O. Midler, Hist. Greek Lit. 238. The lion is the emblem of Iacchos
( — Nonnus, xliii. 2, 7), Apollo and Mithra (Rev. v. 5). Ia'hoh (Iat'Aoh) raises the souls
(1 Samuel, ii. 6), and Sokrates related on Magian authority, that the soul departed to
an uncertain place and that those who have partaken of the Mysteries have the best
place in the regions of the pious. — The Axiochus, 19, 20 ; so Rev. iii. 4 ; vi. 9, 10. The
Chaldaeans call the God Iao instead of the Mind-perceived Light ; and he (Dionysus)
is often called Sabaoth, signifying that he is above the Seven Circles (of the planets).—
Lydus, de Mensibus, 83.



THE GREAT ARCHANGEL OF THE EBIONITEB. 727

Ephesus. He claimed to have raised the shade of Achilles,
and is said to have cast out a demon. The inhabitants of
Tyana dedicated a temple to his name, the Ephesians erected
a statue to him under the name of Herald es Alexikakos, for
delivering- them from the plague, Hadrian collected his letters,
the Emperor Severus regarded him as a divinely inspired per-
son, Caracalla erected a temple to him. His doctrines seem to
have been extremely moral and pure. 1 The narratives in Phi-
lostratus and Lucian are among the most remarkable ' evidences
of Christianity ' in the true sense of that phrase. They throw
light upon that intense yearning after a Saviour Clod and after
salvation in the comprehensive acceptation of the word, and
upon that strong ' disposition to believe ' that the dreams of
the heart have been realised, without which the luxuriant
growth of religious legend cannot be understood. W e must
hold that the ' tragedy ' of the Tyanean was known by heart in
Asia Minor at the same time that the tragedy of ' the impaled
sophist ' in Palestine, as Lucian speaks, was known ; and that
the coincidences between them are due to the common life in
the supernatural from which they sprung. Apollo and Askle-
pios were deities chiefly worshipped in Asia Minor and Greece.
The divine human being of the new rite was opposed to other
names long cherished in the Hellenic heart. The practical
proof that the idea of the Virgin-born came from Hellenic re-
ligion we derive from the Apologist Justin himself.'- AVe have
seen that the Ebionite and Gnostic tradition of the Son of Jo-
seph was in all probability the elder; and if so, the transition
to the tradition of the Son of the Virgin Mary sprung up on
ground where Hellenic beliefs had taken root." In the teletae
(contemporaneous with the life of Apollonius) Apuleius found
no reference to Christiani or Christus : the deities honored are
Serapis, Isis (the many -named Queen of heaven), Fortuna and
Mithras the chief priest. And yet — removing these names —
there is nothing of which the description in general so power-
fully reminds us as the actual ceremonies of the Greek Church

1 Alexandres (who was taught by the trainer of Apollonius, and followed just after
him) said that Pontus was full of atheists and Christiani. At a telete (a sort of mys-
tery) that he held, he, in a proclamation similar to the one made at the great Eleusinian
mysteries, solemnly warned away atheists, Christiani and Epikureans. — Antiqua Mater,
264.

- Ant. Mater, 266; Apol. I. 21 ; Trypho, 69.

'■* Antiqua Mater, 26G.



728 THE GHEBERS OF HEBRON.

at the present day, which again lineally descend from the
ancient Mysteries. The connection with the Christiani is
through the Gnostic or Pythagorean teaching of the Monad,
the beginning of all, and the cause of all good things. — Anti-
qua Mater, 266-9. The spiritual essence needed neither name
nor form. To Serapis or to Christ the public was ready to
bow. The study of Hellenic philosophy and religion leads to
the acceptance of Christianity. The conclusion seems to hold
good that the New People and the New Religion were of Gen-
tile rather than of Jewish origin. From the first the charges
of magic and association with the Mithra-mysteries were
brought against the Christiani. The Gnostics from about the



Online LibraryS. F. (Samuel Fales) DunlapThe Ghebers of Hebron, an introduction to the Gheborim in the lands of the Sethim, the Moloch worship, the Jews as Brahmans, the shepherds of Canaan, the Amorites, Kheta, and Azarielites, the sun-temples on the high places, the pyramid and temple of Khufu, the Mithramysteries, the Mithrabaptism, and → online text (page 78 of 110)
Using the text of ebook The Ghebers of Hebron, an introduction to the Gheborim in the lands of the Sethim, the Moloch worship, the Jews as Brahmans, the shepherds of Canaan, the Amorites, Kheta, and Azarielites, the sun-temples on the high places, the pyramid and temple of Khufu, the Mithramysteries, the Mithrabaptism, and by S. F. (Samuel Fales) Dunlap active link like:
read the ebook The Ghebers of Hebron, an introduction to the Gheborim in the lands of the Sethim, the Moloch worship, the Jews as Brahmans, the shepherds of Canaan, the Amorites, Kheta, and Azarielites, the is obligatory.

Leave us your feedback | Links exchange | RSS feed 

Online library ebooksread.com © 2007-2014