“Firstly,” says Mr. Felt, “the fundamental diagram to which all science of elementary geometry, both plane and solid, is referable; to produce arithmetical systems of proportion in a geometrical manner; to identify this figure with all the remains of architecture and sculpture, in all which it had been followed in a marvellously exact manner; to determine that the Egyptians had used it as the basis of all their astronomical calculations, on which their religious symbolism was almost entirely founded; to find its traces among all the remnants of art and architecture of the Greeks; to discover its traces so strongly among the Jewish sacred records, as to prove conclusively that it was founded thereon; to find that the whole system had been discovered by the Egyptians after researches of tens of thousands of years into the laws of nature, and that it might truly be called the science of the Universe.” Further it enabled him “to determine with precision problems in physiology heretofore only surmised; to first develop such a Masonic philosophy as showed it to be conclusively the first science and religion, as it will be the last”; and we may add, lastly, to prove by ocular demonstrations that the Egyptian sculptors and architects ob-

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tained the models for the quaint figures which adorn the facades and vestibules of their temples, not in the disordered fantasies of their own brains, but from the “viewless races of the air,” and other kingdoms of nature, whom he, like them, claims to make visible by resort to their own chemical and kabalistical processes.

Schweigger proves that the symbols of all the mythologies have a scientific foundation and substance. It is only through recent discoveries of the physical electro-magnetical powers of nature that such experts in Mesmerism as Ennemoser, Schweigger and Bart, in Germany, Baron Du Potet and Regazzoni, in France and Italy, were enabled to trace with almost faultless accuracy the true relation which each Theomythos bore to some one of these powers. The Idaeic finger, which had such importance in the magic art of healing, means an iron finger, which is attracted and repulsed in turn by magnetic, natural forces. It produced, in Samothrace, wonders of healing by restoring affected organs to their normal condition.

Bart  goes deeper than Schweigger into the significations of the old myths, and studies the subject from both its spiritual and physical aspects. He treats at length of the Phrygian Dactyls, those “magicians and exorcists of sickness,” and of the Cabeirian Theurgists. He says: “While we treat of the close union of the Dactyls and magnetic forces, we are not necessarily confined to the magnetic stone, and our views of nature but take a glance at magnetism in its whole meaning. Then it is clear how the initiated, who called themselves Dactyls, created astonishment in the people through their magic arts, working as they did, miracles of a healing nature. To this united themselves many other things which the priesthood of antiquity was wont to practice; the cultivation of the land and of morals, the advancement of art and science, mysteries, and secret consecrations. All this was done by the priestly Cabeirians, and wherefore not guided and supported by the mysterious spirits of nature?” Schweigger is of the same opinion, and demonstrates that the phenomena of ancient Theurgy were produced by magnetic powers “under the guidance of spirits.

” Despite their apparent Polytheism, the ancients — those of the educated class at all events — were entirely monotheistical; and this, too, ages upon ages before the days of Moses. In the Ebers Papyrus this fact is shown conclusively in the following words, translated from the first four lines of Plate I.: “I came from Heliopolis with the great ones  from

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Het-aat, the Lords of Protection, the masters of eternity and salvation. I came from Sais with the Mother-goddesses, who extended to me protection. The Lord of the Universe told me how to free the gods from all murderous diseases.” Eminent men were called gods by the ancients. The deification of mortal men and supposititious gods is no more a proof against their monotheism than the monument-building of modern Christians, who erect statues to their heroes, is proof of their polytheism. Americans of the present century would consider it absurd in their posterity 3,000 years hence to classify them as idolaters for having built statues to their god Washington. So shrouded in mystery was the Hermetic Philosophy that Volney asserted that the ancient peoples worshipped their gross material symbols as divine in themselves; whereas these were only considered as representing esoteric principles. Dupuis, also, after devoting many years of study to the problem, mistook the symbolic circle, and attributed their religion solely to astronomy. Eberhart (Berliner Monatschrift) and many other German writers of the last and present centuries, dispose of magic most unceremoniously, and think it due to the Platonic mythos of the Timaeus. But how, without possessing a knowledge of the mysteries, was it possible for these men or any others not endowed with the finer intuition of a Champollion, to discover the esoteric half of that which was concealed, behind the veil of Isis, from all except the adepts?

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