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 35

THE

OEACLES OF GOD:
AN ATTEMPT AT A RE-INTERPRETATION.

PART FIRST.

THE REVEALED COSMOS.

 THE

ORACLES OF GOD

AN ATTEMPT AT A RE-INTERPRETATION.

PART FIRST.

THE REVEALED COSMOS.

BY
HENRY F. A. PRATT, M.D.

"What advantage then hath the Jew? * * * *

" Chiefly, because that unto them were committed the Oracles of God."—Romans Hi. 1, 2.
" Who received the lively Oracles to give unto us."—Acts vii. 38.
" Then spake Jesus to the multitude, and to his disciples, saying, The scribes and
the Pharisees sit in Moses' seat : * * * *
" But woe unto you, scribes and Pharisees, hypocrites I for ye shut up the kingdom of
heaven against men: for ye neither go in yourselves, neither suffer ye them that
are entering to go in."—St. Matth. xxiii. 1, 2, 13.
" For when for the time ye ought to be teachers, ye have need that one teach you again which
be the first principles of the Oracles of God. "—Hebrews v. 12.

LONDON:
JOHN CHURCHILL AND SONS, NEW BURLINGTON STREET.

MDCCCLXT.

[The right of translation is reserved.]

London: benjamin pardon- printer, paternoster row.
 -TJiaa by yion by -naa \n ysth v rh ab mm vh xb

*' Holiness to the Lord."

Exodus xxviii. 36; xxxix. 30. "Consecrated to IEUE."
Zech. xiv. 20.—English Version, —Ibid. Ancient Text.
 PREFACE.

Whoever commences the intelligent investigation of the

Hebrew Scriptures with a mind free from preconceived
opinions and devoid of prejudice—-believing that, as in other
linguistic studies, diligent application will soon put him in
possession of principles through which he will be enabled
to obtain a mastery over his subject, with fruitful and
absolutely certain results—will be surprised to find, after
the preliminary difficulties have been overcome, that he is
constantly being perplexed by the much vexed and vexing
question of root derivation. At first he cheers himself with
the hope that, after all, his progress can be but a question
of time, as the number of known and used roots is, as he
learns from his teachers, limited ; so that, on seeing the
same word, an effort of memory will tell him from what
radicle it is derived, while its form and manner of use will
lead him, with an almost infallible precision, to its actual
meaning in the given sentence. These hopes, however, are
doomed to be but fleeting, for scarcely has he passed the
threshold of his new pursuit before he meets with the same
stem word referred or referable in different passages to
different roots.* Although this discovery adds to his per
plexity and seriously increases his difficulties, he still
persuades himself that an extended effort of memory will

* See Appendix D,
viii PREFACE.

enable him to master this further obstacle to his advance ;

but with his continued progress these calls upon him for a
mere arbitrary use of his memory increase, and, in doing
so, at length evolve contradictory principles ;* so that,
almost in despair, he finds himself driven to exclaim— Of
what use can a study be in which at every step I am called
upon to believe the opinions of my teachers, who claim an
unquestionable right arbitrarily to decide unto which of
several equally available radicles the origin of any given
word is to be attributed ? Everything connected with the
accepted readings of the Hebrew Scriptures evidently rests
upon authority which appears to be maintaining an artificial
system of interpretation, itself built upon certain traditional
views as to the value of the text which seem to be regarded
as reliable ! Why should not I be satisfied with the results
of that interpretation, as set forth in the received versions,
instead of labouring, Sisyphus-like, up a hill the summit of
which I can never hope to reach ?
Bute's everything known that can be learnt about the
Hebrew of the sacred Scriptures?—replies the independent
mind. The fact that there are versions which in some
respects differ from each other, shows that there is room for
questioning, after all. Why should not I be able to obtain
a clue to the labyrinth in which I seem to be involving
myself? Having the text before me—must I bend my
judgment implicitly to the readings which Jewish commen
tators assert represent the historic sense of that text ? Are
other readings attainable ? And, if so, how are they to
be drawn from it, and thus perhaps the ancient narrative
recovered ?

* An ingenious attempt to harmonize contradictory principles is found in

the use of the same point to represent the long a and the short o : but this
is a device which throws suspicion upon the good faith of the inventors of
the points, as in this way a provision was made for giving a multiple inter
pretation to what, even in the pointed text, might appear to be the same
word.
 PREFACE. ix

Pondering over the questions which thus crowd upon his

mind, and weighing the spirit of the text through the new
aspect under which it now presents itself to his more
searching scrutiny, the thoughtful student perceives, to his
surprise, that pointing the original text, or adding vowels
which did not belong to (and were not employed by those
who wrote) it, instead of merely having the effect of facili
tating his power of reading that text, as he had at first been
given to understand, has completely subverted it :* while,
beyond this, he gathers that the very roots to which certain
words in certain sentences are to be referred are arbitrarily
determined by the points.
In this manner he learns that in the pointed Hebrew text
(which the Masoretes did not dare otherwise to tamper with)
an ingenious device has been cleverly adapted to stamp upon
the original an arbitrary meaning which may or may not be
true, but which can be of no greater value than the points
on which it rests. The authority of the points, as additions
to the text, becomes now of primary importance ; and here
he learns, to his still greater surprise, that those best
qualified to judge assert that they were not invented till
after the seventh century of the Christian era,f or ten
centuries later than the Septuagint version was made ; so
that they only represent, and have therefore grafted on to the
text, the opinions of the interpreters of that period.
A further inquiry brings out the still more singular fact
that, although the Jews read through the points in their
private studies, their use is prohibited in the synagogues, the
unpointed text alone having the sanction of authority and
being looked upon as authentic. This discovery is, of course,
fatal to the view that the points are really considered by the
Jews (who ought to know best) to be authoritative expo
nents of the original sense :—and thus the student finds his
way becoming gradually cleared for further inquiries. J
* See Appendix B, E. t See App. F. + See App. G.
X PREFACE.

Under a revulsion of feeling such as has been just briefly

shadowed, the author commenced the independent investiga
tions some of the results of which he has endeavoured to set
before the reader in the following pages. As he advanced,
step by step, he became more and more convinced that the
real nature of the points is that of a perverting accretion to
the text ; adopted, perhaps, with the best intentions, in order
to restore a uniform reading to what had already acquired
a multiform sense, and so do away with a recognised confu
sion and uncertainty in rendering. But he also perceived
that this had been done by those who—themselves ignorant
of the real nature and relations of the tongue they were
endeavouring to interpret, and into which they desired to
infuse new life and vigour—supposed that they were reading
a simple language, and that their own spoken tongue, instead
of a succession of dialects commencing with the primeval
language of the world ; and that the effect of this mistake
was that the points represent arbitrary translations or inter
pretations, and are, in reality, the instruments through
which, in each instance, one language is changed into another
—that other the so-called Masoretic Hebrew, or dialect with
which the interpreting Jews were most familiar.
In grafting the points on to the text, the Masoretes were
undoubtedly aided by the floating traditions of the people ;
and in their attempts to reconcile these with the actual lan
guage which was supposed to contain their embodiment,
some of the readings are constrained and forced to an extra
ordinary degree.* The pointed readings, therefore, can be
of no more value than the traditions which they embody,
many of which are possibly legendary, giving a perverted
and exaggerated account of some actual event ; so that, if a

* As in Gen. ii. 4, which, according to the points, is read—" In the day

that the Lord God made the earth and the heavens ;" whereas the ancient
text says—"By a succession of formative acts God caused Earth and
Heavens to be."
 PREFACE. xi

single instance of such a mistaken tradition can be disco

vered, grafted on to the original Hebrew, the points must be
held to represent a vitiated stream which cannot be too soon
swept away from the text which it distorts.
But such perverted traditions, embodied in and perpe-
petuated by the points, crowd upon the reader; so demon
strably perverted —so in contrast with the actual narrative
of the unpointed text, as to place their true position beyond
question when it has been once indicated, and cause a feel
ing of wonder at that position having ever been misunder
stood.*
One of the most striking of these is found in Josh, x., in
which Jewish interpreters teach that the sun stood still at
the command of their famous leader, in order to prolong the
day and give him more time completely to overthrow and
destroy his enemies. A sad mistake has been fallen into
here, for the unpointed text declares that Joshua had planned
a night attack, to give to his smaller force, in the panic
occasioned by such an attack, a better chance of victory :
that, to carry out this design, he made a forced night
march, but unfortunately only reached Gibeon just before the
dawn, when, fearing that the rising sun would betray him
and foil his purpose, he prays that it may be obscured and
the darkness continued, his prayer being granted by the
gathering storm, which aids him in the final route of his
foes.f
Another of these perverted traditions is seen in Gen. xxxii.,
where Jacob is presented to the reader as wrestling bodily
with an angel in the form of a man : whereas his struggles
in a mountain torrent are depicted in the unpointed text—
his fears of momentary death being used by God to soften a

* See Appendix II.

t See The Genealogy of Creation, pp. 204—214, where the history of the
famous and much controverted miracle of Joshua has been critically
examined and carefully discussed.
Xll PREFACE.
f
heart corrupted by covetousness and hardened by prosperity ;
and thus bring about his conversion.*
A single such example is sufficient to do away with the
authority of the points and establish the position that they
are perverters of the text.f
* * * *
One of the consequences of these investigations is so
important that it requires a special notice, as, in these
days, it gives an entirely new character to the sacred
Scriptures ; for, under a careful critical analysis, the "Word
of God is found to be expressed in a mystical form, so as,
in its more important passages, to consist of a series of
Oracles, and thus fitly deserve the title 'given to it by the
Apostles— Oracles of God.
The oracular element manifests itself in a variety of ways,
but in each of these the demonstration is so clear, when the
attention is directed to it, as to place its presence, as the life
and spirit of the text, beyond a doubt, and thus leave the
Divine origin and verbal inspiration of the sacred Oracles
unquestionable.
The simplest form assumed by the oracular element is seen
in the significant character of the scriptural proper names,
which for the most part refer to some prominent circumstance
or event connected with the lives of those to whom they were
applied—often, through a multiple derivation or varied ety-
mology,J to a series of such events, so as each in itself to
epitomise the actual life the memory of which is preserved
through, and, as is now seen, in it ; hence, however the
scriptural proper names originated, their selection must have
been overruled by a guiding supernatural or spiritual im
pulse, as is shown by their prophetic, as well as their mystical
and oracular character.
That the selection of names was thus supernaturally over-

* See The Genealogy of Creation, pp. 194— 204.

t See Appendix I. J See Appendix J.
 S PREFACE. xiii

ruled, and that the oracular principle at work in them had the
Divine sanction, and was often demonstrably Divine in its
origin, innumerable examples, not only of the giving, but
more especially of the changing of namesy place beyond a
doubt. Thus, the name of Israel was given to Jacob in an
undoubtedly supernatural manner on the occasion but just re
ferred to. It was intended to commemorate a change which
then took place in the condition of the patriarch. The name
Jacob, chosen for him because he was grasping the heel of
his brother as he came into the world,* says, " involved
or steeped in, bound by or subject to—sin ;" the sins of craft
and covetousness being more especially indicated, which
lead their subjects without scruple to seek the attainment
of the end regardless of the means. It was derived from
the symbolical act which it commemorates, so that those
who gave it either had a prophetic knowledge of his
future life, or else were supernaturally guided. Here the
guiding medium—the symbolical act—is mentioned ; but
the manner in which this act, encrusted in the name Jacob,
typifies the whole of the recorded life of the patriarch, until
that name is changed to Israel, proves that even it, simple
and purely accidental as to the ordinary observer it would
appear, was overruled.—At length Jacob was converted,
and this, again, primarily through a supernatural use of
natural means—the rushing waters of a mountain torrent,
in which his covetousness had caused him to be involved
in a dark night, acting upon him by bringing him face
to face with the imminent danger of a terrible death, and
in the agony through which he then passed changing his
* How significant this grasping was ! As though Jacob prophetically
indicated by it the coveted privilege which he was to wring from his elder
brother, of being the human stem from which He whose heel was to be
pierced was to spring. The word Jacob under one aspect says, " He—the
heel," "He will cause the heel"—in one sense representing Jacob as the
progenitor of the unconverted Jews, who trampled upon the Redeemer ; in
another as the forefather of Him whose heel was to be pierced for the sal
vation of the world. It thus clearly has a mystical relation to Gen. iii. 15.
XIV TREFACE.

whole nature ; thus in their symbolic producing an actual

baptism : so that Jacob, who was now, at least in type,
supernaturally baptized, thus represented and, certainly in
figure, was —the first baptized person. But in being baptized
he was also actually regenerated. The proof of this regenera
tion indeed is given —that he was reconciled with God and
with man : the immediate evidence to himself of this recon
ciliation being the renewed strength that was imparted to
him—the direct testimony to others, the changed name,
typifying the changed state.*
But Israel was a typical man. A great sinner who was
washed from his sins, he represents the converted sinner;
so, therefore, will his name : and so it does, for, besides its
mystical and prophetic force, which is very great, it declares
three things : God was provoked—God was propitiated—
God pardoned.f Moreover it has a distinct reference to the
previous name ; for, while Jacob signifies, " bound by sin,"
it says, "God has loosed." The whole of the account of
Jacob's conversion is mystical and symbolical in the highest
sense, and therefore oracular : that is to say, it typifies the
condition of repentance in all of the human race. That
this is the case is shown in the reason given to Jacob for
the change of name. " For thou art reconciled with God
and with man, and thou shalt be caused to prevail," which
applied to him individually : but the same sentence,
addressed to each individual human being, says, " "When
thou art reconciled with God and with man, then shalt
thou be caused to prevail." J
It is thus learnt that Israel is the type of the repentant
and converted sinner ; and in several important passages
* See Appendix K.
f See The Genealogy of Creation, p. 156.
\ This is an important oracle, containing as it does the declaration of the
conditions and consequences of reconciliation with God. The root cl of
the word tucl, translated "prevail," also signifies " confirm and make per
fect," on the one hand, and " infuse grace into," on the other. (See A. C,
pars. 139, HI.)
 PREFACE. XV

of the sacred Scriptures, which have been hitherto considered

to refer solely to the Jewish race, the word isral (Israel)
really signifies " converted sinner," to whom so many of the
promises of God are exclusively addressed (Galat. iii. 29),—
Israel, in his own person, and then in his descendants,
having been made a living type of the mercy and good
ness of God, and at the same time a witness to the means
through which that goodness is to be appealed to—that
mercy sought.*
Another typical man is found in the person of Noah.
His name was given to him prophetically, because of the
wonderful event of his life, his preservation from that
destruction in which sin had involved the world, typified
by and expressed in it—which event represented and was to
him a changing condition, a transitional state, through which
he actually passed on this earth, to symbolize to his descen
dants the nature of the change which they will have to
undergo when leaving it. His name has hitherto been
treated as meaning rest or comfort; but this it only does
in a subordinate sense, signifying that rest and comfort
will ensue in the condition represented by that name, but
will be preceded by the awe-inspiring change which it by
implication predicates. It says really, "to be preserved
alive," "caused to live."f
The lesson taught through Noah's life shows how appro
priate this name was, for he was kept alive during the deluge
and caused to live upon the restored earth—his transition,
like Jacob's conversion, and the purification of the earth,
being accomplished by the action of water.
The typical nature of his life is learnt when it is perceived
that he is the tenth in descent from Adam; for then it is dis
covered that, just as the interpreting value of the ten Hebrew
* The whole tenor of Jacob's life is changed from the moment of his
conversion. A striking testimony to this change is found in the meekness
and humility of his demeanour and speech to Pharaoh. Gen. xlvii. 7—10.
t See Appendix L.
 XVI PREFACE.

ordinal numerical words shows that they declare the ten

conditions through which matter is to pass under the action
of the creative forces, until its final end is reached— its
destiny fulfilled,*—so do the names of the ten direct lineal
descendants of Adam, while indicating the successive
existence of and designating ten actual typical men,
declare the historical and mystical phases of the human
race, which end, in the redeemed and chosen, in a blessed
immortality. f In Methuselah, J "they kill to deliver,"
the epoch of the redemption, the eighth in the mystical
as in the creative order, is found; and now it is seen that
in Noah the tenth phase, that of immortality, with, as a
consequence, rest and comfort, is prefigured. §
In Mamre || a more suggestive illustration of the deri
vation of a mystical name is seen. The personality of
Mamre is placed beyond a doubt, and yet he is so slightly
mentioned as to indicate that his name was to draw its
chief importance from the land on which he dwelt ;
which was known by it. As a word it says, "Of vision,"
" apparition," or " manifestation." It is so intimately allied
with the words Moreh and Moriah, since they all spring
from the same primary radicle,^ that it is evident there
is a" meaning in this direct affinity, especially as they are
designations, first in a widening and then in a narrowing
circle,** of the same land. This is found in the oracular

* See Psychological Introduction, pp. 21—23 ; and A. C, par I.

f See Appendix M.
J Mtu slch, or according to the Masoretes mthu-shal&eh, " They kill to
deliver," or " They kill the Deliverer." There is, perhaps, a mystical affi
nity between Shalach and Shl'16'h in Gen. xlix. 10.
§ See A. C, par. I.
|| Mtnra, a participial inflection of rae, "to see," with the preposition m
prefixed and the final e removed by apocope, for euphony and the purposes
of the oracle. The clear derivation of this word from rae is important, as a
connecting link in the chain of evidence.
H The uniliteral root r.
** In a widening circle, as the name extends its application from the
settlement of Mamie to the whole of Palestine—in a narrowing circle, as it
 PREFACE. xvii

connection between the significance of these words and

the important part the country they in common desig
nated was to play in the great work of redemption which
was to be accomplished, and which through the instrumen
tality of Abraham was to be symbolically rehearsed, there
—a living and truly oracular prophetic lesson, given for
the instruction of the human race. And now—
A second form in which the oracular principle has been
employed has to be considered. It is found in the primary
use of the word Moreh (mure), Gen. xii. 6; its connection
with Mamre (mmra), Gen. xiii. 18 ; and its extension into
Moriah (mrie), Gen. xxii. 2.
These words draw their full significance from a three
fold relation—to Abraham, to the land, and to the great
event accomplished in the land. In Abraham is seen not
only a living oracle, but a very important type. He
springs from Terah,* who is the son of Nahor,f and is
himself the human type of God the Father. The first
form of his name, Abram, signifies, "I establish," and
points to the covenant which God established with him
(the external sign and memorial of which he established
with his descendants), as well as to the subsequent estab
lishment of the human race through his seed—Christ. By
a direct Divine command he proceeds to Moreh, where Ieue
(Jehovah) first appeared to him (Gen. xii. 7), and promised
to give that land to his seed. Ieue again appears to
Abram (Gen. xvii.) in a part of the same land, having
previously made revelations to him otherwise, and estab
lishes His covenant—the covenant of promise—with him,J
changing his name to Abraham in evidence as well of
the covenant as of its nature ; for the name Abraham,
which is highly mystical, says primarily, " I shall beget

becomes concentrated on the mountain where, according to the oracle,

Christ was to be sacrificed.
* See Appendix N. f Ibid. t Ibid.
b
xviii PREFACE.

the Mother"—that is, the Mother of Ieue—of the Man-

God.*
Yet again does Ieue appear to Abraham—this time in
the plains of Mamre (Gen. xviii. 1), so that Moreh and
Mamre in their meanings distinctly refer to the several
apparitions of Ieue to Abraham, which only took place in
Mariah, the country which they collectively designate ; for
elsewhere God spoke to him under a veil. Each of these appa
ritions is, in reality, a preparation for the final one, when the
great typical tragedy—the sacrifice of a son by his father—
is, in intention, accomplished. To do this Abraham is sent
by God into Artsah Mariah,f where, just as he is fulfilling
the Divine behest (Gen. xxii.), his hand is arrested.
And now the key to the right reading of the Oracle is at
last given, for Abraham called the name of this place Ieue
irae, "Ieue appeared." The name, as thus recorded, has
a distinct reference (1) to v. 8, "God will provide" (irae), or,
in the unpointed narrative, " God will see to it ; He has caused
me to forget as to the sacrifice, my son ;" but, according to
the Oracle, "God will appear, of himself, the lamb of sacri
fice, my son ;" in which the form irae lu, " appear, of him
self," "will appear as to himself," or in his own person, and
* See The Genealogy of Creation, pp. 179—181.
t Mrie is the orthography here. In 2 Chron. iii. 1, murie is the form,
so that, though the significance is the same, an identity in locality is not a
necessary consequence of similarity in verbal origin. (See note to App. o.)
Artse Mrie, Maryland, or Palestine, was very appropriately chosen as
the site of the redemption, for it forms the central point and connecting link
between Asia (" I impose the burden "), Africa (" I am the fruit of chas
tisement "), and Europe (" I have been caused to heal ")—which represent
the lands of Shem, Ham, and Japhet, the three great primary divisions of
the Earth. (See App. O, o, r.)
The sending of Abraham by God from his country, and his kindred, and
his father's house unto a land to be shown (ara-c) to him by Ieue (Gen.
xii. 1)—that is, a land of vision, which God was first to show to him, and
where He was then to appear unto him—is typical of the renunciation of
all that is most dear in this world, which is thus, in figure, required
by God from those who desire to turn to Him—that is, from all real
Christians, who seek the perfect way.
 PREFACE. xix
also " will be shown," " lifted up," or " offered to himself,
the lamb of sacrifice," has an evident oracular personal sig
nificance : (2) to v. 12, "For now I know that thou feared"
(ira) : and (3) to v. 13, "And Abraham lifted up his eyes
and looked" (ira). Hence a manifestation of Ieue, inspiring
awe, is indicated by the name. But it is indicated in a triple
sense, not only with reference to the present, or even to the
past and present, but to the past, the present, and the future ;*
for when Abraham gave the name he applied it to the present,
already becoming past, in the form, " Ieue appeared," but
in doing so he used an inflection which is more properly
future, and therefore said, prophetically, "Ieue will appear ;"f
thus indicating his own belief (drawn from a prophetic sense
inspired by Grod) and under a veil declaring to future genera
tions, that even as Ieue had manifested himself in order to
save the seed of Abraham in Isaac,J—His typical repre
sentative,—so would He, on a future occasion, appear and
offer himself to His Father,—a fitting sacrifice, to save the
whole of His people, by metaphor regarded as the seed or
descendants of Isaac.§

* The first form is the future (v. 8), to show that the prophetic is the
highest sense. Then follows the present (v. 12) ; which is succeeded by the
past (v. 13). (See Rev. i. 8, and xvi. 5.)
t See Appendix O.
\ For the analysis of the name Isaac (Itschk) see The Genealogy of
Creation, pp. 151-2. See also Appendix P.
When Christ exclaimed, " Your father Abraham rejoiced to see my day ;
he saw it and was glad," He unquestionably refers to the oracle that was
delivered on Mount Ieue irae, in which He was shown to Abraham in
figure ; for who can doubt that when He said, "rejoiced to see," He used
the words itschk and rae ; and again, when He repeated, " he saw it and
was glad," that He added irae and itschk f (See note, p. 177.)
But if He did refer to this oracle, and through it to the covenant of pro
mise made with Abraham, the position now claimed is established upon a
testimony which can never be overthrown—the direct declaration of Christ.
§ The just, justified, and chosen—that is, the redeemed—are all of them
the seed of Abraham and of Christ, to whom by inheritance the promises
of God were made (Galat. iii. 29) ; just as the unjust, condemned, and
rejected—that is, the lost—are the seed of the Serpent (Gen. iii. 15).
b 2
XX PREFACE.

In this way the peculiar fitness of the form and force both
of Moreh and Moriah, and their relations to Mamre, are
understood. In them the a of " murae," or " mrae" and
" mraie,"—to which, in this combination, the primary signi
ficance " Of vision," " revelation/' or " apparition," more
especially belongs,—has been absorbed for the purposes of the
Oracle, in order first in each of these to read, " The high
land," not only with reference to their literal application to
the earth's general surface level, but also and distinctly
because of their mystical relations to the Redeemer: and
then, in mrie, to declare further of this land that it is to be
the Mother of, —that is to give birth to, Ieue,—the Man-
God*
Read through this interpretation, the real nature of the
oracular promises of God to Abraham becomes very manifest,
for they were intended to have a double fulfilment : 1. Mate
rial,—in the occupation by the children of Israel of ihe
promised land ; and, 2. Spiritual and Divine—in the birth,
life, and death of Jesus Christ in that land.
Hence it is clear that the sacrifice by Abraham of his son
was a typical sacrifice, having a distinct reference to the
future sacrifice of Jesus Christ, of which it was an actual
or acted prediction : moreover, that it was an acted oracle
is declared in the text in the most positive manner ; for in
v. 16, the angel of Ieue, who in v. 12 identifies himself
with Ieue, and is moreover so identified by the name
"Ieue appeared,"—"Ieue will appear,"—calls out a second
time to Abraham from heaven, and says, " In myself"—that
is, in my own person, "/ will cause the Oracle of Ieue to be
fulfilled"—the oracle which had just been in action delivered,
which met with its realization in the person of Christ when

* See A. C, par. 153. The absorption and removal of the a in mrie

(mra»V) is also figurative : it shows that the revelation is to be superseded
by the realization, for the sense "Apparition of Ieue" is thus changed
into " Mother of Ieue "—" Lifting up of Ieue. " (See App. O. )
 PREFACE.

He was lifted up and offered in sacrifice between heaven and

earth on Mount Calvary.
A third manner in which the oracular principle appears is
that in which the same form of word is intended to convey
a double or multiple significance absolutely, so that a nar
rative sense of a relatively lower order may enfold a figure
of a much higher type. For instance : in Gen. ii. 7, it is
stated that "God formed man of the dust of the ground."*
It is by no means clear that dust is the primary sense of
the Hebrew word used here ; but, if so, it is because dust
represents a form of levitated matter—that is to say, matter
brought into such a state that, yielding to the slightest
breath of air, or spiritual impulse, it more readily rises from
the earth than remains upon its surface, having thus in a
measure lost its material affinities : hence it is as a type and
figure that it has been adopted, to show that in it levitated
(that is, spiritualized) matter at length appears.
In the Hebrew it is thus first used as a generic term, applied
to the human race, and designates man as the spiritual being,
or spiritualized form of matter ; for the text, in the original,
instead of saying, " God formed man of the dust," declares,
"And God, the Creator, formed man—dust, out of the
ground,"—in which the term dust reveals man's nature as
levitated or spiritualized matter : his actual origin from the
earth on which he treads being affirmed in the phrase,
" formed out of the ground so that, at least according to
the Oracle, though here it is the undeniable narrative sense,
the Hebrew says, "And God formed man — the spiritual
being—out of the ground."f

* The word translated " dust" is hpr. In it is seen a compound root—

hp, which expresses the act of rising from the earth or flying (A. C, pars.
90, 91), and r, the symbol of projection, elevation, and progress. (See Phil.
Introd., pp. 31, 32.)
t The fitness of the word dust, even in English, for the purposes of the
Oracle is transparent ; for while dust on the one hand represents the lowest
xxii PREFACE.

But the Hebrew word translated dust does more than

declare the spirituality of man's nature. It affirms his power
of rising from the condition in which he has been created—
of developing into something nobler. This is found not
only in the radical construction of the word, but in the
mystical manner of its use, in which it is so often applied
to the seed of Abraham. Then it is used in a threefold
sense, the promises of God pointing to a triple fulfilment,
as in Gen. xiii. 16, where God says to that patriarch, " I will
make thy seed as the dust of the earth ;" in which, while
collectively the numerical increase of his offspring, spiritual
as well as lineal, is designated on the one hand, the true seed
—the Redeemer, who God had promised Abraham should take
His sacred humanity through him—is distinctively intended
on the other. He was indeed made like the dust of the
earth, as He is then designated, first in His voluntary abase
ment and then in His glorious rising. "While, finally, the
collective seed, the chosen people or followers of Christ, are
to be made like the distinctive seed,—that is, like Christ,—
by treading in His footsteps, and submitting voluntarily or
resignedly to the contempt and degradation to which they
are subjected in this world, in full confidence that at last
they will have their promised likeness completed in a par
ticipation in His glorious resurrection. Or, again, in Numb,
xxiii. 10, in which Balaam, guided by the Spirit of God,
says, "Who can count the dust of Jacob?" meaning, "Who
can estimate the glorious privilege of Jacob, first in giving
birth to, and then in being made like, the promised Messiah ?"
—in which again the term dust designates, on the one hand,
Christ—on the other, His followers, the converted sinners
or true Israelites.
Bead through this view, Gen. iii. 19, contains a glorious
promise; for the oracular phrase, "For dust thou art, and
and most degraded or crushed and debased form of matter, it, on the
other, is the distinctive form of solid matter that has the power of rising
from the Earth.
 PREFACE. xxiii

unto dust shalt thou return,"* enshrouds a full assurance of

the future restoration of man, and contains the first announce
ment of his resurrection—but to this announcement it adds
that a glorious resurrection follows a life of suffering,
humiliation, and self-abasement,f
A fourth form in which the oracular principle acts is
through transposition of the letters of a given word, thus
imparting to them a new sense, which has a distinct relation
to the condition indicated by the previous state of the word.J
In ihs, " made," an expression constantly referred to the
Creator, as in Gen. i. 7, a remarkable instance of this form
is seen ; for transpose the letters and read them as M,§ and
"redeemed" is found, with "the Redeemer," for this word is
the holy name Jesus : and then a glimpse of the truth is
gathered, that the overruling power thus shown to be exercised
continuously through such long intervals of time, is still at
work—the oracular principle yet in operation ; for, in the
Christian symbol IHS, the monogram of Christ, these
letters are found. ||
But that the oracular principle ceased to work in and is
not to be traced beyond the Hebrew Scriptures of the Old
* " But thou art a spiritual being, and unto thy spiritual state shalt
thou return." " But the power of rising was thine, and unto the power
of rising shalt thou be restored." " But thou wast spiritual, and unto
spirituality shalt thou return." "But thou wast noble (exalted), and unto
thy nobility (excellence) shalt thou be restored."
t The oracle is addressed to the living, not to the dead. The latter are used
as an example and a warning, that living man may learn from the imme
diate fate of their decomposing bodies the great practical lesson that, even
as his frame is to return to its parent dust, so must he, in life, humble
himself to the dust if he wishes to rise from it again in a glorified condition.
X See Appendix Q.
§ This word, Uh, which is indeed the holy name Jesus, is used as early
as Gen. iv. 4 (there converted by the Masoretes into y'ylshah), to show that
God was propitiated by the sacrifice of Abel. In its use here the designa
tion Jsuh or Jesus was foreshadowed. (See notes to A. C, pars. I. and 153.)
|| In this monogram, treated as a Hebrew word, the stem letters of the
holy name of Jesus say, "made"—"He made"—as though to show that
in and through the Redeemer man was really made. (See A. C, par. 109,
notes to pars. I. and 153, and App. p, r.)
xx iv PREFACE.

Testament, is an inference the fallacy of which can be indi

cated with the greatest ease, and in such a way as to place
beyond a doubt the fact that God himself does use the
oracular form of speech. An example is found in the last
agonizing cry of Christ upon the cross, preserved by the
Evangelists in the form, Eli, Eli, lama sabachthani, or, without
the points, Ali, All, Ime sbchtni, " My God, my God, why
hast thou forsaken me ?" At that moment Christ, aban
doned as it were by His Father, offers His sacred humanity,
an unreserved sacrifice well pleasing to God, on the altar of
the cross, in atonement for the sins of His people. What
more natural than that He should then exclaim, in seem
ingly the same utterance, as to sound,—first as the sacrificed
victim, with a full sense of this abandonment by, and in the
bitter agony that this momentary separation from his Father
entailed,—Ali, Ali, l-hmi zlchtni, " My God, my God, for
my people thou art sacrificing me ! " and then, as the
sacrificing priest, Ali, Ali, l-hmi zbchtini, "My God, my
God, for my people I am sacrificing myself."
In this way, as an unwritten oracle—one misunderstood by
the hearers at the time, who thought he was invoking Elias,
—and subsequently read through the opening of the highly
mystical and oracular 22nd Psalm,* it is to be interpreted
through its sound, and therefore referred to both of the
written forms, zbchtni and sbchtni, in order that the fulness
of the mystery then accomplished may be contained in the
solemn utterance in which Christ declares the intention of
His sacrifice, and formally offers it to God His Father, who
for the moment appears to forsake Him, to make it still more
complete, f
* * * *
* In this psalm the Hebrew word translated " forsaken me " is hzbtni,
in which the stem hzb has, in their common biliteral radicle zb, a decided
mystical affinity to the stem zbch,—through slight variations in the sound,
and hence in the written form of which the oracular interpretation of
Christ's agonizing cry is drawn.
t See Appendix m, p, r.
 PREFACE. XXV

When thus considered in all its bearings, it is learnt that

the original, unpointed or sacred, text of the Hebrew Scrip
tures presents a double aspect to the diligent inquirer.
Under one of these it is to be regarded as a human engine—
an instrument by means of which man has sought to per
petuate the memory of the great events that have from time
to time influenced the well-being of his race, in order that
the experience of the past may be preserved as a sure guide
to the future; while under the other it becomes an essen
tially Divine agent, in which God has evidently employed
the framework of the human narrative as a medium through
which to communicate unto man such revelations of His will
and purposes as the course of events has required that He
should impart, in order that man might not completely forget
the tie which binds him to his Creator—entirely lose sight
of the supernatural influences which surround him. Its
relations, therefore, are human and Divine.
As a human instrument it has been subject to the laws of
change, from which man can neither emancipate himself nor
any of his works ; not even those which are habitually under
his direct control—the integral portions of his daily life—
the constantly-used media of intercommunication with his
fellow-men.
As a Divine messenger it has been emancipated from the
laws affecting the stability of all merely human acts, but in
a Divine way which while placing it above seems more
entirely to subject it to the universal law of change ; for, in
order that the truth thus imparted to man may, in his
changing relations to it, be eternal and unvarying, the human
linguistic frame, or material body of the Word of God, has
been endowed with an all but Divine soul,* communicated to

* Hence it is fitly designated the Word of God, since in it in figure a

human body is invested with a life-giving, a Divine spirit ; and this in
order to instruct man in the truths of, and help him, even in the act of
teaching him how, to draw nearer to God.
 PREFACE.

it—sentence by sentence, word by word, and even letter by

letter—by the Holy. Spirit of God, as it flowed from the minds
and hands of the seemingly directing but most completely
directed human instruments who penned it ; so that the
human framework and Divine spirit of the text sprang into
being together, the human and Divine conception originating
and acting simultaneously ; the presence of the passive soul,
the silent messenger of God, being recognisable and recog
nised in the multiple sense which it imparts to a seemingly
arbitrary skeleton of words, under which a progressive
change, in combination with an actual stability, is provided
for in a way which must excite the wonder of every thought
ful mind, when the grand idea is fairly grasped that in its
Divine relations truth, like spirit, is eternal, because self-
adaptative to the changing phases of the material world
in relation to which its Divine Author has been pleased to
bring it.*
Hence, as a human instrument, the language of the sacred
text has, during its (the text's) gradual growth, been as
gradually undergoing a progressive and ceaseless variation ;
in which it has passed through that slow process of dialectic
change from which man has never been able to emancipate
his speech—absolutely subject to its laws ; with the further
complication that in the lapse of ages the language of the
more ancient chronicles has been mistaken for and read as,
and thus arbitrarily converted into, a comparatively recent
dialect—the spoken tongue of the then interpreters at the
time the mistake was made; a misconception which may have
occurred more than once, and which, by a process of double
reaction while changing the supposed structure and sense
of the ancient tongue, may have more or less controlled and
altered the channel of development of the, at that time,
relatively modern language. f

* See Appendix R. t See Appendix S.

 PREFACE. xxvii

But as a Divine messenger the ever-present soul has never

withheld its guiding influence from those to whom God has
willed that it should speak—to whom He has sent it as His
messenger indeed—communicating to them from time to
time such portions of the Divine message entrusted to it
as it was His will should be then made known to man :
although in the hands of those from whom God has chosen
to withhold its message, its passive state and peculiar rela
tions to its material framework or body have permitted the
enemy of God and man to make it an instrument of perver
sion, under which its sense has been distorted and corrupted—
wrested to meet the views of the unstable heart of man.
A double task is thus imposed on the would-be interpreter
—a double aim given to his studies ; for while considering
the merely human condition of the text, he must view it
under an aspect distinct from, and employ an analytical
process which is in a degree inverse to, that under which its
Divine relations are to be investigated.*
In the one case he is seeking the simply human,—that is,
the primary, historical, or narrative sense, in the recovery
of which he must regard the language under the possible
dialectic changes through which it may have passed, and the
several processes of action and reaction by which they may,
whether retrospectively or prospectively,! have influenced
the structure of its component parts, and thus modified the
artificial grammatical rules by which it is studied—regarding
each, at any rate of the earlier passages, as separate examples
of the change of one language into another, in the traditional
way of reading, in order by a process of rigid analysis, and
the application of a strictly scientific, philosophical, and
philological method, to obtain accurate and trustworthy
results.$
In the other the method is rather synthetical than

* See Appendix T. t See Appendix U. t See Appendix V.

 xxviii PREFACE.

analytical, a process of recombination having to be adopted,

in which the aid of the creative letters has to be invoked,
not only to determine through what radicles a word is to
be interpreted, but, in many instances, to learn from what
words and forms of words a given passage is to be read, in
order that the spirit of the text may be made to speak and
reveal the Divine message which it enfolds. Other letters
will sometimes have to be called in to complete the spiritual
reconstruction of the word or sentence,* that the obvious
meaning may be established ; but to these there will always
be sure guides in the immediate context, or remainder of
the history of which the passage under examination forms
an integral portion, so that the most rigid investigator will
find no room left for doubt, f
In this way the investigation naturally divides itself into
three branches,—the first of which takes a philosophical view
of the present or human aspect of the text, with all the
influences that in the course of time have shaped the
accepted interpretations into their traditional form;J the
second considers its psychological relations as a material
framework into which a soul—a living though passive
and in some respects long dormant spirit—has been in
fused by God ; § while the third applies strictly philo
logical principles to purify the human and renew the
Divine relations of the inspired record. ||
Owing to the confessedly intricate and involved condition
of the whole subject, although the principle of interpretation,
when considered in the abstract, naturally and necessarily

* See Appendix W. t See Appendix X.

t See Philosophical Introduction.
§ See Psychological Introduction.
|| See Philological Introduction. In its human relations it thus becomes
a singular type of man ; for formed by its Author upon a definite plan, under
which it has two sets of relations, material and spiritual, it has been
deformed by man—bound by material bonds—perhaps hereafter to be
reformed—to have its spiritual force restored to it by the power of God.
 PREFACE.

divides itself into two methods,—the analytical and the syn

thetical, —in practice these methods have to be applied in
combination, the results thus drawn through them being
more or less mixed. The effect of this is that there must
often be doubt and difficulty in determining the primary
or merely human narrative and historical sense in which
any given portion of Holy Writ was delivered ; * but in
the Divine sense never ! for in its multiple announcements
it always speaks the truth when fully comprehended and
rightly interpreted, and this owing to the plastic nature
of that Divine sense,—if it be not profane to apply such
a term to define its power of adaptation to the passing
truth at any given time,—which enables it to illustrate
an enduring principle even in a transitional state and point
to the substance in the shadow, f
The compound or mixed form of interpretation, however,
does not equally affect every portion of the Hebrew Scrip
tures. On the contrary, there is much from which only the
simple narrative sense—hitherto, it is true, perverted by the
traditional view and mistaken estimate of the real character
of the original language—can be drawn ; so that the in
ference may be fairly educed that, as the form of inspiration
here defined does not affect, or at least has not been so far
detected in, the whole of the ancient Scriptures, the Oracles
of God have been preserved in a doubly human framework—
their own narrative form, and that of the history into which
they have been incorporated (possibly by some subsequent
editor) and of which they now constitute a portion. As
this, however, is a distinct question from the one at present
raised, it need not be further noticed here.
Nor yet does this system of investigation rest upon the
imagination of the attempting interpreter. So far from this
being the case, it has a purely scientific basis, and can be

See Appendix Y. t See Appendix Z.

 XXX PREFACE.

reduced to fixed and definite principles, to be applied in

all instances ; and it is the absolute certainty with which
a really scientific interpretation can be drawn from a method
which, however intricate it may appear, in reality rests upon
a solid foundation, that will encourage every earnest inquirer
to persevere with his researches, especially as his subject will
become more simple and intelligible, his principles more
readily applicable and certain in their results, and his
progress more rapid and satisfactory as he becomes more
and more familiar with the processes which he is using
and developing.
The author is well aware that the principle of interpreta
tion which he advocates has an important bearing upon the
words and sense of the New Testament, and that therefore
many of his readers will be inclined to think at the first
blush that he must be mistaken. They will be confirmed
in this view by the tendencies of modern science, which
lead to the opinion that God acts and always has acted in
His relations with His creatures only through natural
means—that the supernatural has not been employed by
Him in the working out of His purposes—thus seeking
to establish a hold upon the minds of men through the
sacred Scriptures themselves, by reducing them to the level
of an historical narrative, — ancient, it is true, in some
of its parts, and therefore venerable, instructive, and inter
esting, but still one in which an absolute literal and unva
rying reading is to be sought; the perfection of modern
exegesis being the attainment of an exact human sense.
The consequence of this has been a gradually growing ten
dency to ignore the authority of Scripture ; and until the
spiritual character of the text is recognised* this tendency
will increase. Those who shrink from this state of things
cannot deny its existence, and must be only too conscious
of their own inability to answer the arguments of others
who, in a seeming good faith, advance their reasons for
 PREFACE. XXXI

degrading the Bible : they ought therefore rather to rejoice

in the prospect which at length appears to be offering itself
of restoring to the Oracles of God their true character,
by doing away with apparent contradictions and incon
sistencies in the text of the Old Testament, and the dis
crepancies between its supposed spirit and that of the New ;
especially as the investigations which lead to it have all
so far, as was indeed to be expected, been accompanied by
two most important results,—a perfect reconciliation between
Scripture and Science on those points in which they have
hitherto been considered to be at variance, and a further
and most convincing development of the evidences of the
truth of Christianity, and the conformity between its prac
tical moral teaching and that of the earliest Divine lessons
imparted to man.
But even in the New Testament, taken by itself, the
thoughtful reader cannot but be conscious that a similar
class of textual difficulties to those in its divinely appointed
predecessor exists, and this to such an extent that the
authenticity of the Gospels has been and is questioned
by many eminent scholars. These difficulties appear to
have arisen in the Greek text in consequence of that text
being a translation, most probably from that dialect of the
Hebrew in which Christ spoke and gave His oracles. The
Gospel of St. Matthew is known to have been written in
a Hebrew dialect. What if all of the Gospels—what if
all the oracular portions of the New Testament were so
written, and then lost their mystical character in the
literalism of a translation—during the process of trans
lation acquiring those peculiarities of diction and seeming
discrepancies which are now being recognised in them, and
considered as evidence that they are not authentic, not
inspired ? The internal testimony seems to prove that this
is the real nature and relations—the true character of the
received Greek text—the so-called original tongue of the
xxxii PREFACE.

Christian Scriptures. Such a position is, moreover, con

sistent with the view that God has delivered oracles to
man ; a series of oracles which from the intimate relations
of their several parts to their predecessors and successors,
owing to each being a link in a Divine chain intended for
testimony, instruction, and development, would have been
successively uttered in dialects of the same original language,
and thus constituted an oracular tongue, in which the last
and latest must necessarily be in perfect harmony with the
first in the order of utterance : for having chosen this method
of teaching man, God must have chosen it because it was the
best adapted to His purposes—the best calculated always to
preserve and present the truth to him in his changing
relations to that truth, and therefore it is a reasonable
inference that He would continue His teachings through
the same method and channels ; so that, should the original
documents of the "New Testament ever be recovered, it is
probable, nay certain, not only that all actual difficulties
will disappear, but that another series of important oracles,
which even now loom out of the text of a translation, would
present themselves for the yet further instruction and edifi
cation of man.*
It will be objected here that this is impossible,—that it is
inconsistent with the existent relations between God and
man that He should put anything before man in such a
manner that it should not be intelligible at a glance. But
such an objector should consider whether he is not express
ing his own wish, his own belief, rather than an actual know
ledge. As a question of fact—Does God always put things
before man in this plain, simple, and so easily intelligible
manner ? Did Jesus Christ always teach in this way ? Did
He not rather give the greater part of His teaching under the
veil of figures, parables, or oracles, and this on purpose that

* See Appendix a.
 PREFACE. xxxiii

they might only be intelligible to those to whom He chose

to reveal the hidden meaning they were intended to convey ?
The New Testament is competent to answer this question,
for it says repeatedly that Christ spoke to the multitudes, or
those who were without, in parables, in order that none might
understand, save only those to whom it was given.* Indeed,
if one thing is clearer than another in the Gospels it is this,—
that only the disciples of Christ are to comprehend His
mystical utterances—that the gifts of the intellect are not
sufficient to fathom the mysteries of God : indeed on this
very point He declares (St. Matt. xiii. 12), that from him who
hath not the grace to understand, shall be taken away even
that he hath—the talent of intellectual perception in things
spiritual on which he is so reliant.
Man is presumptuous. He is too prone to judge of the
ways of God through his own ideas of how he should act
under similar circumstances, and in this way he runs into
very great danger of derogating from the honour of God.
One of the fruits of this presumption is becoming only too
painfully prevalent in the present day ; for, in consequence
of the tendency to degrade the sacred Scriptures from their
true position as oracular—that is, spiritual—teachers, to the
mere function of historical, and even so regarded, not very
reliable witnesses, the growing outcry is—The Bible is, after
all, but a book ! It is not the Word of God ! At length
we recognise its true position !
And so,—just as once before in the history of Christianity

* As in St. Matt. xiii. 13, where, in reply to the question of the dis
ciples, " Why speakest thou unto them in parables ? " Christ says, " Because
they seeing see not ; and hearing they hear not, neither do they understand."
Or still more emphatically in St. Mark iv. 1 1, 12 : " And He said unto them,
Unto you it is given to know the mystery of the kingdom of God : but unto
them that are without, all these things are done in parables : that seeing
they may see, and not perceive ; and hearing they may hear, and not under
stand ; lest at any time they should be converted, and their sins should be
forgiven them." (See also St. Luke viii. 10, 18.)
C
XXXIV PREFACE.

the cry was heard, " Away with the inventions of men ! We'll
none of them !"—is the storm gathering now. Man is natu
rally prone to rebel against a teacher speaking with authority,
forgetting that if there be no such teacher—if the Spirit of
God acts only through a direct or inner teaching to individual
men—then no one has a right to teach; so that preaching and
every form of instruction in things spiritual should be given
up : for the only logical conclusion from such a position is
that all such efforts are acts of interference between man
and his Maker—gross acts of presumption indeed, if not
of spiritual pride, since they imply that the one, merely
because perhaps through an artificial system of training
termed education he has learnt to discourse more fluently,
therefore considers that he knows more than, and hence
assumes a licence to talk as one having authority to, the
equally Spirit-taught other, though the seemingly most
ignorant may have received the richest spiritual gifts from
God—must have received all that was necessary for the
Divine purposes ; while, when even the learned differ, as
they do and will, there can be no way of determining on
which side the voice of the Spirit is- to be heard. It is clear,
therefore, that the world must possess an authorized and
inspired teacher—a sheet anchor to the Christian Faith ;
and in vindication of the claims of that teacher, the author
is once more raising his feeble voice.*

* If the Spirit of God does only act, and has always only acted,
through a direct or inner teaching, and if man has been gradually develop
ing only under the influence of this inner teaching in things spiritual,—the
position that revelation and inspiration, acting as Divine teachers, speaking
with authority through the voices and pens of other men, being no longer
tenable, —then those who hold this opinion, if they act consistently, should
give up all attempts to teach either Christian or heathen peoples (more
especially since the too sudden introduction of an exotic civilization,
with its many appliances amongst those unprepared for such a state, has
only led to their moral deterioration and physical debasement) : for, accord
ing to their own principle, the difference between the savage and the
civilized being—the heathen, the pagan, and the Christian—is only one of
 PREFACE. XXXV

He advocates a principle of interpretation. He does not

affirm that any one of the readings he has advanced is to
be arbitrarily accepted. All that he ventures to say is, that
they are reasonable and probable, and that they are to be
found in the text, from which he has drawn them through
a system of rigid analysis. It will be for others to deter
mine on the merits of the whole subject.
In concluding these prefatory remarks, he wishes to ask his
reader a parting question, on which, whatever his opinions
may be, he would entreat him to ponder, as one in which he
cannot but be deeply interested : it will indeed occur to him
spontaneously, for, since others who profess to speak with
authority are proclaiming through the length and breadth
of the land that the truth is compelling them to give up their
belief in the Divine origin of the Scriptures, as a self-evident
fallacy, it must suggest itself to him that, if the interpreta
tions he now sees put before him, perhaps for the first time,
can be found in the unpointed Hebrew text, and if they are
consistent with the view that the Holy Scriptures are Divine
in their origin, and, when rightly interpreted, teach with
authority,—an opinion which it would appear is not tenable
under an investigation into the internal evidence of the
received versions,—he is bound to inquire : " On which side

degree. Each has, or should have, the direct and personal teaching influ
ence of the Spirit in a sufficient abundance for his way of life or stage of
civilization, since God is no respecter of persons, and regards the moral and
spiritual state of each human being, rather than his material or intellectual
condition ; and it becomes an act of presumption for one man to set himself
up as the teacher of another when, according to his own showing, that
other may be, should be, must be, if he is earnest and sincere ( and who
shall be his judge ?), guided by a direct and personal communication of the
Holy Spirit. Without an authorized teaching guide there can be no
teaching commission—no right to teach ; and every attempt to convert
others must be given up. It is only the belief in a teaching commission—
that he has something to offer which cannot be obtained without his inter
vention, and that, as an instrument used by God, he has a right to offer it
—that, by the grace of God, sustains the Christian missionary in his Divine
mission.
XXXVI PREFACE.

does the truth lie ? Have I a Divine instructor in the

Sacred Scriptures, or am I only to expect to find in them
the workings of the minds of fallible men ?"
While to those self-satisfied teachers who so confidently
affirm that they are acting under the guiding inspiration
of truth,—that they are compelled by it, indeed, to attempt
to enlighten those who still lie under the shadow of the
dark cloud of ignorance and superstition,—and therefore,
trumpet-tongued, blazon their views, and with them spread
the seeds of a too brazen infidelity in the most unblushing
manner before the world, he would venture in all humility
to put the so long unanswered question—

What is TRUTH ?
 INTRODUCTION.

PART ON E—P HILOSOPHICAL.

CHANGED RELATIONS—PERVERTED SENSE.

Hear, 0 Israel : The Lord our God is one And Jesus answered him, The first of all
Lord. —Deut. vi. 4. English Version. the commandments is, Hear, O Israel ; The
Lord our God is one Lord.—St. Mark xii. 29.
English Version.
Hear, O Israel I Jehovah is our God, Jehovah alone.—Deut. vi. 4. Ancient Text.

Man doth not live by bread only, but by Man shall not live by bread alone, but by
every word that proceedeth out of the mouth every word that proceedeth out of the mouth
of the Lord doth man live.—Deut. viii. 3. of God. — St. Matt. iv. 4. English Version.
English Version.
Man does not live on bread alone, but on all that has gone^forth at the command of
Jehovah doth man live. —D«tf, viii. 3, Ancient Text.
._ I
 INTRODUCTION.

PART ON E—P HILOSOPHICAL.

In the following pages, the Author has attempted to restore

the original narrative sense to the genealogical account of
Creation with which the Book of Genesis commences. The
principles upon which he has carried out his investigations
of the Hebrew text were published some years since.* Every
Hebraist can, therefore, judge for himself as to the soundness
and scientific character of the philological theory which
he has adopted. To the non-Hebraist, whom he now more
especially addresses, it will be sufficient to explain that
the unpointed Hebrew resembles a form of short-hand, f
with this peculiarity, that it has been used by a succession
of writers, some of them separated from the others by very
* In The Genealogy of Creation, by the Author. John Churchill and
Sons, London. 1861.
t The form is rather physiological than mechanical, each letter repre
senting a syllable, and containing in itself the elements of the sounds now
known as the vowel sounds, the modulations or vowel changes of which
were not fixed by the text. Besides this, certain of the letters are
essentially creative, in some respects resembling the long vowels ; while
others are formative. The Masoretes, by pointing or adding vowels to the
text which did not belong to it, changed its structure, and destroyed its
physiological and mystical character.
B 2
4 INTRODUCTION.

long intervals of time, yet each writing in his own tongue ;*

and, therefore, in a language that necessarily differs from,
though still a dialect of, the common tongue, from which
all of the dialects were derived ; so that the Hebrew Bible
is written in a succession of different languages, in some
respects very much resembling, in others as striking^
diverging from, each other ; which the later Jews, and
finally the Masoretes, or last exponents of the Jewish tra
ditions, transformed into a single tongue, and translated
into their own by the very simple expedient of pointing
the unpointed text.
The confusion of sense that has arisen out of this mis
conception is the primary cause of all the discrepancies,
and even errors, which have been, of late years, shown to
exist in the Old Testament Scriptures ; and when the
original value of the whole has been recovered, all of the
seeming contradictions and supposed inaccuracies will be
found to have disappeared, and with them the sources of
the many controversies on the subject that at present agitate
the religious world, f
* Even supposing the earlier inspired writers used a sacred tongue— one
peculiarly devoted to religion and the religious instruction of the learned—
which was not the tongue spoken by the people amongst whom they lived,
and therefore not their own ordinary language, there will still have been a
period when it was a spoken tongue, if only when Adam first conversed
with God ; while, moreover, as an unspoken tongue it must have contained
all the elements of change under a twofold aspect—the one from its
liability to be lost sight of, and then, on its re-discovery and re-inter
pretation, becoming unconsciously, and therefore, in a degree, innocently
perverted ; the other, through the instability of man's nature, which it
necessarily reflects, and from which no language can completely emancipate
itself, so that, however viewed, it will have been undergoing a slow process
of change with the lapse of long intervals of time.
t Before any of the controversies which arise out of discrepancies in the
received sense, and misconceptions of the true relations of the original
Hebrew words to each other, can be cleared up, the actual meaning of
the ancient text must be determined. But with this determination the
controversy will disappear, the ground for it being cut away. Thus :
the distinction under which the Book of Genesis, with other portions
of the Scriptures, is divided into two classes of original documents,
 PHILOSOPHICAL. 5

It may be objected to such a view that, in the New

Testament, the Head and Founder of the Christian Faith
has accepted, and therefore vouches for the accuracy of,
the Jewish readings; but a little reflection will show that
the acceptance by Jesus Christ and the apostles of the
Jewish version of the sacred Scriptures is by no means
a guarantee to the truth of that version. He had come
to fulfil the Scriptures, not to interpret them in a sense
which would then, as now, have been new to the Jews.
Had He attempted this, it would have been, humanly
speaking, a mistake: for then He would have introduced
the elements of a controversy exactly fitted for the Jewish
mind,—one which they would have entered into with vehe
mence ; in which they would have met Him, in a measure,
on equal ground ; controverted each of His propositions,
step by step, most obstinately ; and thus have caused Him
to fritter away the time which was to be devoted to teaching
man how to draw near to God.
That such a controversy was then unfitted for the world
must be admitted, since it was not undertaken ; but, indeed,
it was unnecessary ; for the Scriptures, as then interpreted,
were still sufficient witnesses to the expected advent of the
Son of God; the two grand truths—the fall of man, and
the promise of a Redeemer—having been indelibly stamped
upon them.* Jesus Christ accepted what man then believed,
Elohistic and Jehovistic (of which the former are considered much more
ancient than the latter, under the supposition that the word "Jehovah"
is more modern than the word " Elohim"), entirely disappears when it is
seen that the word "Jehovah" is used in the first, so-called Elohistic,
document (Gen. ii. 4), and therefore by the Elohistic writer, but then as
a verb ; its subsequent adoption as a name of God arising from the manner
in which it is used here. (See A.C., par. 153.) But, if it does thus
disappear, then the assumed relative value drawn from the presence or
predominant use of these names in determining the age of any given part.
of the Old Testament, disappears also.
* The manner in which the central truth has been preserved, even
through a perverted reading, strikingly appears in Gen. iii. 15, which says,
according to tradition, " And I will put enmity between thee and the
6 INTRODUCTION.

and was content to draw the evidence of His mission from

that ; thus narrowing the controversy to its closest limits,
which were still sufficient for His purposes ; but in doing so
He nowhere vouches that the received interpretation of any
particular passage, and much less that of the whole Scrip
tures, was the original sense of the inspired record : what
He does vouch for is the truth of the tradition that man
had fallen and required a Redeemer ; that a Redeemer
was promised, and had in Him at length arrived : and
then He shows that the Jews are bound to believe this
even from their own interpretation of the Scriptures.
This is just such a position as, under the circumstances,
He might have been expected to take ; but He does not
rest here: on the contrary, He never loses an opportunity
of telling the Jews that they have made the Word of God
of none effect by their traditions;* which is only another
way of saying what the Author now affirms, that the tra
ditional readings, subsequently settled by the points, are
not true.f
When this position is fairly grasped, the true view is
perceived, that, in His dealings with the human race, God

woman, and between thy seed and her seed ; it shall bruise thy head, and
thou shalt bruise his heel" (Eng. ver.),—in which the seed has been
interpreted to be the figure of the Redeemer. In the original the figure
disappears in the actual presence, for it says, "And I will raise up a
Redeemer between thee and the woman, and between thy seed and her
seed ; he shall crush thy head, and thou shalt pierce his heel."
* In the time of the Redeemer the oral traditions were receiving, or had
just received, the form in which they are now preserved in the several
Jewish commentaries. They had not yet been grafted on to the sacred
text by the points, for this was not done till after the seventh century
of the Christian era. They are all condemned, over and over again, by
Jesus Christ, as in St. Matt. xv. 6, and St. Mark vii. 9 and 13, and
very significantly in St. Luke xi. 52.
t In affirming that the Hebrew Scriptures—that is to say, the relatively
modern interpretations of the ancient Hebrew tongues in which they are
written— are unhistorical, or not historically true, the critical commentators
of the present day are but giving form and substance to the condemnation
passed by Jesus Christ upon the traditional readings.
 PHILOSOPHICAL. 7

condescends to the weakness of man, coming down to the

standard of man's capacity thus to renew to him the means
of rising to a higher moral and spiritual state :* and, since
God always does this, it becomes intelligible that the suc
cessive inspired writers took the writings of their prede
cessors in the sense in which they were then received, in
order thus more readily and easily to fulfil their own mission,
just as Christ and His apostles subsequently accepted the
received interpretation of the whole canon ; f but, in doing

* This is strikingly seen in Ex. xx. 11, in which, man having then
adopted the view that the Creation took place in six days, God permits
this view to be used as an illustrative commentary,—though even so in
a highly mystical form of words, which, when interpreted, confirms the
present opinion as to the nature of the original revelation. The effect
of the reaction of this acceptance is also seen : for, the view that the
creative evolutions were natural days having been apparently adopted
in giving the Decalogue, this is now taken as a proof that the original
revelation limited the act of creation to six ordinary days ; just as the
references in the New Testament are at present held to prove the accuracy
of the readings of the Old.
t A remarkable example of the manner in which the apostles accepted
the traditional readings of the Hebrew Scriptures is found in the apostolical
interpretation of the promise made to Abraham. The real nature of this
promise has been considered in The Genealogy of Creation, pp. 157-180,
where the unpointed Hebrew text of the 17th chapter of Genesis—the
Magna Charta of Christianity, if it be not profane so to designate this
portion of Holy Writ—has been carefully analysed. St. Paul, in his
Epistles, has dwelt upon this promise in a manner which shows that it
contains, now under a veil (in the original), the substance, in expectation,
of which the realization is found in Christianity ; but while, on the one
hand, he accepts the traditional Jewish reading, evidently because un
willing unnecessarily to arouse the prejudices of the Jews, or those familiar
with the Jewish Scriptures, he, on the other, re-interprets the original
promise in its primary sense : for—whereas, in Romans iv. 17, he quotes
Gen. xvii. 5, and says, " As it is written, I have made thee a father of
many nations," and again, in verse 18, from Gen. xv. 5, "Who against
hope believed in hope, that he might become the father of many na
tions^ according to that] which was spoken, So shall thy seed be:"—in
Galatians iii. 16, he subsequently interprets his own quotations, as well as
the originals, in saying, " Now to Abraham and his seed were the promises
made. He saith not, And to seeds, as of many ; but as of one, And to
thy seed, which is Christ." So that St. Paul adopts the higher, that is, the
oracular sense, passing over the accepted or traditional reading, which,
8 INTRODUCTION.

bo, they added to the complexity of the gradually growing

tangled web of misconceptions, and thus rendered the recovery
of the original meaning a by no means easy undertaking.*
The actual recovery of the original meaning is, in some
cases, very difficult,—nay, almost impossible. The process

moreover, he inferentially declares to be a mistaken one when he says that

the promise is not limited—as indeed it was not—in the application of its
effects to the lineal descendants of Abraham ; as in Galatians iii. 29, " And
if ye be Christ's, then are ye Abraham's seed, and heirs according to the
promise."
After such an example, who can doubt that the traditional readings of
the Old have been accepted in the New Testament, —that is, in the teachings
of Jesus Christ and the apostles,—to avoid the fruitless controversy which
must then have resulted from any attempt to disturb received views ?
A question naturally arises here as to the source of the original quota
tions of St. Paul, which are referred to the Septuagint version. This
question necessarily leads to another, involving an inquiry into the language
in which the apostles actually wrote the precious records which they left
behind them, which, however, must not be dwelt upon now, as it would
introduce the elements of a far wider discussion. Their writings are only
known in Greek,—the received Greek text, which is regarded as the ori
ginal although it is replete with difficulties of a peculiar character, which
are accounted for by the view that the apostles, though they had the gift of
tongues, were yet unlettered and ignorant men ; and with this view their
more recent commentators are content.
Should it ever be determined that the New Testament was not written
by the apostles in Greek, but in the current Hebrew dialect of Palestine,
in which the Redeemer spoke, all these difficulties will be swept away ; and
on the recovery of the original, which in that case might be hoped for,
the many obscurities which learned critics find in the Greek text would
disappear. One important fact, at any rate, would be recognised, that the
original Hebrew was quoted and referred to, on all occasions, by Jesus
Christ, and embodied by His apostles in their writings, the Septuagint text
having been adopted when the translation of these writings into Greek
was accomplished.
* Perhaps one of the most remarkable instances of the manner in which
God accepts the changes which man makes, even in the form of words which
ought to have had such a character stamped upon them as to have rendered
them absolutely unchangeable, is found in the ineffable Divine name Ieue,
which is now written Jehovah, and has been variously treated as Jahveh,
Jao, Jahuh, Jahvah, Yahvah, Yah, and so on. Similar in character to this
has been the change in the orthography of the holy name Jesus ; for its
original form was I'suh, J'suh or Y'suh,—pronounced, according to the
points, Yethuah or Jeshuah. See A. C, par. 153, and note to A.C., par. I.
 PHILOSOPHICAL. 9

by which it is attempted to be recovered can, however, be

rendered, in a degree, intelligible to those who do not
understand Hebrew. Every reader of the Bible knows
that, as a rule, scriptural proper names have, in the original,
a meaning more or less appropriate to the individuality of
the person to whom the name was given ; that is, that they
denote the leading peculiarities or characteristic features
of the life of the person so designated. This principle has
been extended and applied to the unpointed Hebrew words,
which, after a structural analysis and a scrupulously rigid
study of the roots to which they can be severally referred,
are, through the meanings of these, made, in each instance,
to declare the leading features of the subject which they
represent, and thus caused to interpret themselves ; so that,
the structure and idiom of the given passage once deter
mined, its language then, irrespective of any peculiarities
in dialect, becomes self-interpreting. In this manner, the
entire language is shown to be what might be termed
physiological, the whole of its words being neither artificial
nor arbitrary, but significant ; the relations of the several
words in a sentence to each other peculiarly so*

* Under this aspect of the ancient Hebrew, the common tongue to which
all the dialects are referred, and through which they are now being inter
preted and read, is to be regarded as the primeval language of the world—
the tongue in which Adam spoke ; and, at the same time, treated as physi
ological in its origin. This view of the physiological origin of the primitive
language can be easily rendered intelligible. Thus, when man was first
created his nature was pure and simple, and, above all, truthful ; so that
every object, as it passed under his gaze, produced a definite impression:
this impression expressed itself in an emotional form, yielding to which an
exclamation started from lips as yet untainted with guile and untrained
to reticence. Owing to the truthfulness of his nature, the same object,
on re-presenting itself, would always produce the same impression and lead
to the utterance of the same exclamation, which, thus acquiring the form
of a word, would become the name of the object to which it owed its
origin. Then, when the language had acquired sufficient fulness for the
primitive radicles or primary sounds to be recognised, and referred to their
physiological meanings, it would be found that each of these exclamations,
on being analysed, and read through the primary meanings of its radicles,
10 INTRODUCTION.

One of the results of this investigation is very remarkable,

for under it many of the more important passages of Holy
Writ assume a variety of readings, each of which applies
to the subject under some aspect of which it is susceptible.
At first, this discovery gives rise to a good deal of per
plexity; but gradually the truth,—a truth calculated to
throw much light upon the nature of inspiration, and the
manner in which it affects and acts through the sacred
text,—dawns upon the mind, that these passages are highly
mystical—oracular, indeed ; so that they are, in fact, as
they have been termed by the apostles, Oracles of God*
This is a most important point to reach. It explains
why the short-hand form was adopted by the inspired pen
men, who were guided to it because it is peculiarly adapted
to this purpose. It shows why, even in this form, in certain
instances, the same contraction should have been used in
different senses, and therefore for different, though phy
siologically kindred words, even by the same writer, and
in the same document ; f and then, beyond this, it makes
it apparent how easy it was for misinterpretations to creep
in, since familiarity with the text was necessary to preserve
distinctions which were not otherwise recognisable, and which
would be inevitably lost when that familiarity ceased.
Hence, the oracular character of their language, which
may not have been known to the inspired chroniclers, since
it was not necessary that they should understand more than
depicted one or more of the leading characteristics of the object to indicate
which it was now arbitrarily used; so that each word in the primitive
tongue described, as well as designated, the object to which it was applied.
As man's nature became less truthful, its simplicity disappeared, and one
of the consequences of this was the origin of dialectic differences, leading,
ultimately, to great variations in language—a real confusion of tongues,
sharing in which the original language, now languages, of the Bible, sub
sequently read as a single tongue, have been converted into a very Babel.
* Acts vii. 38 ; Rom. iii. 2 ; Heb. v. 12 ; and I Peter iv. 11.
t As in the Revealed Cosmos, where the same contracted or short-hand
form is used to represent, successively, a variety of meanings, all of which
have been traditionally translated " day."
 PHILOSOPHICAL. 11

the historical value of what they were writing, furnished

an only too ready means for losing the primary or simple
narrative sense ; while, on the other hand, pointing the
text has necessarily done away with this oracular character,
and hence has aided much in destroying the real value
and force of the inspiration, by limiting the meaning of the
original to a single channel or version : and then, again,
translations into other written forms of language lose this
kind of inspiration altogether.
The value of these views can only be estimated by the
non-Hebraist through their results ; and to these the Author
confidently appeals for a complete vindication of his philo
logical theory : for surely the demonstration of the truth of
the Cosmogony of the Holy Scriptures, —the reconciliation,
for which it lays the foundation, between Revelation and
Science,—is no light argument in its favour.
But none of its fruits can be accepted without the admis
sion of the truth of the principles through which they are
drawn.* There can be no partial recognition ; so that, if
this view of the Cosmogony is a right one, then the unpointed
original of the whole of the Old Testament will have to be
reconsidered, in order that its true value may be restored
to it.

* Many accept with gladness some of the results published in The

Genealogy of Creation, especially such as tend to diminish the apparent anta
gonism between Revelation and Science, and think that they can adopt these
while still clinging to the traditional readings of the remainder of the text ;
but if any of these results, as the new interpretation of Joshua, chap, x.,
do approve themselves to the general reader, he must remember that they
are drawn from the original text by absolutely rejecting, not only the
received ways of reading it, but the principles upon which these received
ways rest,—they are not mere differences in translation, such as are often
found in the various readings of other works ; while, at the same time, if
they are to be admitted, then the Jewish traditions, upon which the modern
versions rest, must be looked upon as absolutely untrustworthy. The two
systems of interpreting are utterly irreconcilable the one with the other,
and there can be no greater inconsistency than in accepting and believing
parts of both.
12 INTRODUCTION.

That this revision will ultimately be made, the Author

cannot doubt ; and then the truth of what he now re-affirms
will appear. But in the meantime he hopes that other
and more able hands may be induced to take up the work
of investigation which he advocates.
To those who are willing to take up this work of inves
tigation the Author would give one warning : the scholar-
like system of analysis will not help them ; rather it will
prove an obstacle to their progress; [for it is essentially
classical in its character, derived, more or less, from tra
ditional views and principles, to the extension of which
it devotes itself,—hence it clings to the interpretation
of those who have gone before; so that there is a direct
antagonism between the line of investigation now advocated
and that pursued in the scholarly exegesis of the present
day ; and the latter must be absolutely discarded, in order
that the former may produce its fruit: but, at the same
time, the investigation must be carried on in a humble and
submissive spirit, with full consciousness that, at the best,
it is but a tentative inquiry made by human, and therefore
fallible instruments, who should be prepared to relinquish
even their most cherished opinions, if they appear to come
into collision with Divine truth.
 INTRODUCTION.

PART TWO—PSYCHOLOGICAL.

PERSISTENT FORM—DORMANT SPIRIT.

Ye cannot serve the Lord. —Joshua xxiv. Cease not to serve Jehovah. —Joshua xxiv.
19. English Version. 19. Ancient Text.
And Jacob was left alone ; and there And the torrent descended upon Jacob
wrestled a man with him until the breaking alone ; and he struggled with it until the
of the day. —Gen. xxxii. 24. English Version. lifting of the darkness. — Gen. xxxii. 24.
Ancient Text.
As for me, behold, my covenant is with Lo ! I will cause thee to beget ; and thou
thee, and thou sha.lt be a father of many shalt be for father of the Chosen of the
nations. —Gen. xvil 4. English Version. Gentiles.—Gen. xvii. 4. Ancient Text.
And I will establish my covenant between And I will raise up my Begotten between
me and thee and thy seed after thee in their me and thee and thy seed after thee, at their
generations for an everlasting covenant, to full time, for a perpetual cleansing sacrifice :
be a God unto thee, and to thy seed after to be unto thee for a God, and unto thy seed
thee.—Gen. xvii. 7. English Version. after thee. —Gen. xvii. 7. Ancient Text.

Making the word of God of none effect through your tradition, which ye have delivered.—
St. Mark vii. 13. English Version.
 INTRODUCTION.

PART T¥ 0—P SYCHOLOGICAL.

The Revealed Cosmos ends with the fourth verse of the second
chapter of the Book of Genesis. It bears the stamp of a
very high antiquity, and it is by no means impossible that it
is the record of a revelation made to Adam before the fall,
when the object and manner of Creation were thus set before
him, in order that he might see how much had been done for
him by the Author of his being, how great had been the
preparation for his advent upon earth ; a sufficient motive for
reverence, gratitude, and love being, in this manner, given to
him to strengthen him to pass victoriously through the state
of probation to which he was about to be subjected. However
this may be, the revelation was made to man, and has been
treasured by him ever since as the only trustworthy and most
precious record of the history of his being.
In its restored form it is remarkable for unity of design—
a unity so striking that no mere effort of human intellect
could have planned it, although it is seen necessarily to flow
from the unity of the purpose the accomplishment of which
it so vividly, and yet so tersely, delineates.
It commences by stating the object of Creation, lest man
16 INTRODUCTION.

should doubt, as since the loss of the true meaning of the

record he has doubted, that it was to give him being that the
whole plan was formed.* It then depicts the primary con
dition of the earth—the chaos which was about to be reduced
to order—telling man that its solid matter, not having, as
yet, acquired the condition of plasticity or coherence, was
then oscillating in its watery envelope—surging and swaying
under the influence of opposing inorganic forces, its phases
of development being still dormant, while the watery enve
lope of that solid matter was itself being acted upon by a
mighty wind ; so that a picture of chaotic agitation is pre
sented to the mind, where pressure, friction, and concussion,
with their consequences,—absolute deprivation of anything
like order or orderly arrangement,—are causing a condition
of devastation and utter desolation in which any form of life
is impossible.
It shows that, in this primary state of disordered motion,
the matter which was shortly to pass through a series of
remarkable consecutive evolutions, was crude and unorgan
ized. It gives its first subdivision into two kinds, liquid
* It has been suggested to the Author that there is a certain degree of
ambiguity in this phrase, from which it might be inferred that he intended to
represent man as the final object of Creation ; as though in him the work of
God was completed, the original design fulfilled, and nothing beyond him
expected. Man was, undoubtedly, the final aim of Creation, considered in its
material phases ; but then he was that final aim, because the mere material
creation was intended to lead to"something higher. In him that something
higher commenced, so that his real position is intermediate ; for, forming as
he does, in his own person, the end of the kingdom of nature, he is, at the
same time, the beginning of the kingdom of grace, seeing that in him matter
is brought into such intimate relations with spirit as to be actually spiri
tualised and rendered capable of spiritual development —susceptible of a
more personal Divine action : and, therefore, in man the real work- of
Creation may be said only to begin, the great aim proposed by God, and con
summated in the incarnation of Jesus Christ, finding its starting-point in the
existence of man. Hence, in all of those passages where the creation of man
is spoken of as the primary end of Creation, this must be taken in the sense
that in him the form which God intended to assume into His own person
first received a material expression ; the real design meeting its practical
fulfilment in the due subordination of man to the will of his Creator.
 PSYCHOLOGICAL. 17

and solid—atoms, particles, fragments of incoherent matter

rolling over each other in their watery bed, being the frightful
picture of desolation first submitted to man. The contrast
here between the object of the Creation and the condition of
the materials out of which it is to be evolved, is very striking.
This starting point of the Revealed Cosmos—the chaotic con
dition antecedent to Creation—ought never to be lost sight of.
The object of the Creation, and the antecedent state of the
material to be worked upon, having been now set forth, the
work commences, and this in a manner which is at once seen
to be a natural sequence of the preceding state of disorder ;
for, as a necessary consequence of the pressure and friction
engendered by gravity in the agitated mass, heat and elec
trical and chemical action are called into play, and exercise
their combined power in the production of volcanic action—
the first form of the expression of the active creative force.
The influence of this active force was great indeed. It
fused the solid incoherent fragments, and combined them,
giving them plasticity, cohesion, form. It acted upon the
watery envelope of the earth, evaporating it, and gradually
evolved the atmosphere, bringing it to its present state ; and
simultaneously, though slowly, heaving up the hitherto sub
merged earth, divided the surface of the world into land and
water.
These three successive and yet combined steps form the
three phases of inorganic development.* They were neces
sary to give surface- form and stability to the inorganic
world, and fit it for organization ; and having been accom
plished, they were fitly crowned by the introduction of the
organizing force—vegetation immediately following.

* It must be remembered, in considering the evolutions separately, that

each, once introduced, continues its action, and will continue its action
in a greater or less degree, according to the requirements of the work in
hand, as long as the world lasts ; each new phase being an added phase
to those already in operation, the grand result, at any given point on the
scale, being a combined one.
C
18 INTRODUCTION.

The introduction of vegetation at once changes the starting-

point and whole aspect of creation. Hitherto the earth has
been an inorganic mass. Now it possesses the germs of
organization, which, step by step, under the fostering influ
ence of the sun, clothe it with verdure or vegetable life, and
then give animal life to the sea, to the air, and to the earth,
thus rendering it at length fit for its destined lord—it having-
been for the sake of man that the earth was fecundated, and
had life given to it. And now man is created, and begins
his career, the Revealed Cosmos being thus rendered complete—
a perfect transcript of the actual order of creation.
From this brief sketch the unity in design of the Revealed
Cosmos is very apparent ; for, opening with the object in view
and the state of the matter to be acted upon, it divides this
action into a series of consecutive phases—steps in the order
of development—revolutions in the order of motion—cycles
in the order of time ; which, while they follow and seem to
flow naturally from each other, in reality range themselves
into classes of three—the first class of inorganic, the second
of organic, development.
On examining these classes, as thus grouped, a striking
affinity — a more than marvellous parallelism — is found
between them. In the first series the action of fire evolves the
atmosphere, and then the earth, from the water—a result im
mediately followed by the introduction of organic life ; while,
in the second scries, under the influence of solar action, the
nascent organic life, now in the animal form, takes possession,
in the same serial order, of the water, the atmosphere, and
the earth—"The Earth" being thus vivified,— immediately
upon which man, the spiritual animal, is introduced upon
the scene.
The minuteness of this parallelism, when examined in
detail, is still more startling. Thus, to the first phase, vol
canic action, responds the fourth phase, solar action ;—to
the second phase, the condensation of the water and the
 PSYCHOLOGICAL. 19

evolution of the atmosphere, responds, in the fifth phase, the

creation—first, of water animals, who quicken that element ;
and then of flying animals, who flash through the air ; or,
even still more minutely—the air being constituted by the
volatilization of solids and vaporization of fluids, and hence
a product both of water and earth, the winged things are
common to both, and move through their product, the air ;—
and to the third phase, the emergence of the land from the
water, responds, in the sixth phase, the creation of the
animals of the land ;— while, to complete the parallelism,
to the combination of life with matter, at the end of the
third phase, corresponds the combination of spirit with
animated matter at the end of the sixth.
The scientific basis of this unity in design is very apparent ;
for, where the geological record is indistinct, the physical
and physiological laws establish its accuracy. The effects of
the action of fire, on a large scale, upon the earth, at a very
early stage of its existence, are recognised, and it is hardly
doubted that this action preceded the introduction of the
germs of organic life.* But if so, the natural consequence
of this action would be fusion, volatilization, and vaporization,
followed by a gradual cooling down of the surface, with con
densation and consolidation, in the order indicated. Then,
upon the introduction of the organizing force, the laws of
physiology show that the vegetative principle must have
taken precedence of the animal principle. The faultiness of
the geological testimony here has been caused by the far
more readily destructible nature of the vegetable organisms,
especially those of the earlier types, as compared with the
animal organisms : but the fundamental bases of physiology
supply for this defect, for, however early the chain is taken
* The recent discovery of the Eozoon Canadense,—in which a dear friend
of the author, Dr. Sterry Hunt, participated,—while showing a much
earlier dawn of the organic principle than had been previously believed
to be revealed by the stratified history of the earth, does not otherwise
disturb the bases of the geological science.
c 2
20 INTRODUCTION.

up, still the vegetable must precede the animal, there being
no clearer law than this, —that animal life, as a whole, is
dependent for its sustenance upon the vegetable kingdom.
The scientific character of the Revealed Cosmos does not end
here, however; on the contrary, it becomes still more apparent
when the primary divisions of the organic kingdoms are con
sidered, for these are very striking. First, the vegetable
kingdom is divided into two classes, the seed-bearer and the
fruit-bearer ; and then the animals are divided into the ovi
parous—analogous to the seed-bearers, and the viviparous—
which rank with the fruit-bearers ; While, further, an affinity
is indicated between the flying and the swimming things.
It is true these divisions present themselves on the surface,
as the result of a primary consideration of the subject ; but
this is their merit, as they thus fit themselves for the basis of
any scientific classification, and prove the agreement, even in
detail, between the Revealed Cosmos and the results drawn
from observation and investigation.
Thus, considered as a whole, in its present restored form,
it must be admitted, either that it is an inspired and revealed
history of the Creation, or else that, as the mere work of man,
it proves that in former times he has reached a much higher
point of development than he at present enjoys, intellectually
if not materially ; so that, in any case, whether he acquired
his knowledge through a Divine revelation or from his own
observation and experience, he has, in the lapse of time,
degenerated from a much higher point in the intellectual
scale, which he is now, again, gradually working up to ; a
primary physical deterioration from a higher type being thus,
necessarily, admitted, which, through his intellect, would
affect his frame, —produce a degradation of it, and thus
account for the degraded forms of man which not only still
exist in the world, but the remains of which are, from time
to time, being discovered ; so that, though man is rising now,
it is only after a primary decline,—degeneration, as in the
 PSYCHOLOGICAL. 21

preceding phases of the Revealed Cosmos, having preceded

regeneration.
But, indeed, direct evidence is not wanting that the scrip
tural Cosmos is inspired, and has been revealed. It is found
in the more extended application of the mystical or oracular
element. Take, for instance, the numerical series of the
phases. It was natural, perhaps necessary, that they should
have a numerical arrangement ; indeed, had it not been
expressed, it would have followed from their serial order.
But then examination shows that the Hebrew words which
denote the numerical sequence also declare the nature of the
change accomplished by, or during each evolution. Thus,
the Hebrew words which now say, "the first evolution,"
also and as distinctly signify " the condition of combustion,"
which may have been, nay probably was, the original nar
rative sense, while the second phase gives that of vaporization,
the third that of consolidation, and so on ; so that, when it is
remembered that numerical words are now being used for the
first time (if the author's opinions are correct), it is learnt
that they, also, are physiological in their origin and affinities,
and describe the conditions which they enumerate ; their value
as numbers being thus rendered secondary, derived from the
serial order in which they follow each other.
When this is perceived, the correlative value of the
seventh evolution is recognised. It commences another, a
third series of three phases, the nature of which can be
inferentially determined,—first, through the physiological
meanings of the Hebrew words denoting seven, eight, and
nine, and then through the parallelism between the conditions
expressed by these meanings and those of the parallel phases of
the two preceding series. Studied through their physiological
meanings, the seventh evolution is that of exacted obedience
or probation, in which the spiritual and moral fruitfulness of
the now spiritualised matter—man, is proved by Divine action,
as was the fruitfulness in material development of inorganic
 22 INTRODUCTION.

matter proved by volcanic action in the first series, and that

in organic development of organized matter by solar action
in the second ; the eighth, that of enrichment and selection of
the spiritually and morally developing spiritualised matter—
its separation from that which fails to fulfil this its true
function, as were the products of volatilization raised, selected
and separated from the non-volatilizable remainder by the
searching action of fire, in the second, and vivified in the
fifth serial acts ; and the ninth, that of redemption, regenera
tion, and sanctification, in which the selected spiritualised
matter is renewed, confirmed and strengthened in its upward
progress, as was the earth consolidated and organized in the
third and vivified and spiritualised in the sixth serial acts—
that is to say, the first series having been that of the
development of inanimate matter, and the second that of
animated matter, the third is now found to be that of
spiritualised matter, the line of development being spiritual.
The minute parallelism is still more striking. Thus, the
first, the fourth, and the seventh phases describe the now
first acting, determining forces, as innate light, heat and force,
applied light, heat and force, and infused light, heat and force,
or volcanic action, solar action, and Divine action ; the expres
sion of each of which is divided into its three parts. In
the third series these are, probation,—the peculiar act of the
Father ; selection, the separation of the obedient from the
disobedient, and parallel to the separation of the unresisting
vapour from the resisting n on-vaporised matter in the
second evolution, the peculiar act of the Son ; and regenera
tion, and sanctification, equivalent to the consolidation and
organization of solid matter in the third evolution, the
peculiar act of the Holy Spirit of God*—this triple Divine

* Moreover, a mystical symbolism is recognisable ; for volcanic,—that

is, igneous action, the great metallic assayer, may be regarded as the type
of the Father, who, while giving the law to Moses on Mount Sinai, mani
fested Himself to the Jews under that figure ; His first conference with
the great Jewish lawgiver having been preceded by the sign of "The
 PSYCHOLOGICAL. 23

action being in the order of the personification of the Blessed

Trinity ; the ninth phase leading to and terminating in the
vision of God— The Beatific Vision, which in the tenth, or last
simple numeral word, is declared to be a state of union with
God and final blessedness.
From these peculiar relations of these three phases of
Divine action to the Three Persons of the Blessed Trinity, in
which the Christian dogma is brought out in a very remark
able manner, it becomes apparent that these three phases are
at present in actual, combined operation, and can be applied
to the life of each human being, the first having commenced
before the fall, the second at the incarnation of the Redeemer,
and the third with the descent of the Holy Ghost upon the
apostles of Jesus Christ ; so that Divine action, in that of the
Father imposed upon all and unavoidable, is, in that of the
Son and Holy Spirit of God, offered, in the form of Divine
aid, to every human being who seeks it in a right spirit and
through the right channels. Hence supernatural action is
going on in the world, notwithstanding the opinions of those
votaries of science who strive to ignore such an important
fact.
This inferential extension of the Revealed Cosmos— like it,
also, drawn from the unpointed Hebrew—is remarkable for
its strict accord with the dogmas of Christian faith : hence
it can be offered as a proof of the supernatural origin of the
declaration made in it ; and thus the Revealed Cosmos, in its
extended form, is found to present a remarkable agreement
with the teachings of science, on the one hand, and those
of Christianity, on the other. But indeed, when its great
antiquity, and the surprising manner in which it has been so

Burning Bush:" while solar action, of course, represents the Son—"the

Sun of righteousness," the source of light, activity, and progress to the world,
that sets only to rise again ; the spiritual force of Divine action being the
type of the Holy Spirit of God, the Third Person of the Blessed Trinity
who sanctifies and regenerates redeemed man.
24 INTRODUCTION.

long misunderstood, are considered, it must be perceived that

it is an unique document, and no impartial mind can rise
from its study, in the ancient text, without the conviction
that it is an inspired record—the result of a Divine re
velation.
 INTRODUCTION.

PART THEE E.-P HILOLOGICAL.

REVIVIFYING METHOD.

Siin, stand thou still upon Gibeon ; and Let the sun be obscured upon Gibcon, and
thou, Moon, in the valley of Ajalon.—Joshua the moon in the valley of Ajalon.—Joshua x.
x. 12. English Version. 12. Ancient Text.
So the sun stood still in the midst of For the sun remained in the clouds of the
heaven, and hasted not to go down about a heavens, and shone not on arising like an
whole day.—Joshua x. 13. English Version. ordinary day.—Joshua x. 13. Ancient Text.
And they cried before him, Bow the knee : And he had it proclaimed—" Before him I
and he made him ruler over all the land of bend the knee "—thus to place him over all
Egypt.—Gen. xli. 43. English Version. the land of Egypt.—Gen. xli. 43. Ancient
Text.
And Jacob blessed Pharaoh.—Gen. xlvii. And Jacob bent the knee to Pharaoh.—
7, 10. English Version. Gen. xlvii. 7, 10. Ancient Text.

Ye do err, not knowing the Scriptures.—St. Matt. xxii. 29. English Version.
 INTRODUCTION.

TART THRE E—P IIILOLOGICAL.

In order that the following analyses may be quite intelli

gible to the class of readers for whom they are intended, it is
desirable to preface them by a few explanatory remarks.
The plan which has been followed is that of giving the
unpointed Hebrew, in its English equivalent letters, in italics,
so that it may be distinguished at a glance ; while, for further
convenience, the Masoretic sounds of the same words, as
preserved by the pointed Hebrew, appear in juxtaposition, in
brackets.
The first difficulty was to determine the equivalents of
some of the Hebrew letters. The sounds of several of these
letters, in the present state of the language, are considered to
be double, the distinction being made by the points. In these
instances, the second sound resembles that produced by the
addition of h to the letter. Thus g may also stand for gh, d
for dh, c for ch, p for ph (represented in English by/), s for
sh, and t (tau) for th. There are no means of determining now
whether this distinction always existed, or has been simply
grafted on to the language in the course of its dialectic
change ; but, considered as a revealed or mystical tongue, its
original presence would facilitate the recording of oracles.
28 INTKODUCTION.

One fact is very significantly pointed at by it, however,—

that the letter h was wanting in the tongue, as a single letter-
As a compound letter, it is found in ch (cheth), and possibly
in gh fain), but as h it is not present. This remarkable fact
has been hitherto overlooked, because the letter he has been
treated as h ; but this has arisen out of a misconception. The
true value of the letter he is that of the vowel e. This is learnt
in three ways,— 1. Through its forming one of the so-called
quiescent letters, a, e, w, i, which are all, in reality, vowels.
2. Through its being the causative letter of the language,
and, therefore, the most expressive of these four,—indicated
by its being used as the definite article, and in forming the
ephil (hiphil) and euphal (hophal) inflections. But chiefly,
3. Because it is one of the letters of the name Jehovah. This
name has been shown, in A.C., par. 153, to be constituted
of vowels, because they are distinctively the creative letters
of the language, just as He whom that name designates is
the Creator of the universe. For these reasons, the letter
he is represented by e in the italic Hebrew.
The letter h being thus unappropriated, as a representative
letter, has been given to ifain, which it most nearly approxi
mates ; while Caph has been rendered c, and Koph k. The
equivalents of the other letters have their received value, ch
standing for Cheth, and ts for Tsade; while Samech and
Teth are specially noted when they occur, and it is necessary
to distinguish them.
The first position which flows from these relations is, that
all of the vowels are present in the unpointed Hebrew, Aleph
being a, He e, Iod (which also represents y) i, and Ouav
(which also stands for o, w, and v) u: so that the introduction
of the vowel points by the Masoretes was neither more nor
less than an attempt to reconstruct the language, upon a
different principle to that under which it had originated.
The true relations of this primitive tongue were, as has
been already observed, physiological—that is to say, each letter
 PHILOLOGICAL. 29

had a primary independent sound, carrying with it a simple

or radical idea. The sound represented by the letter was, in
reality, the utterance of an emotional impulse, in response to
an impression produced upon the spiritual part of man through
his sensitive organism*—itself originating in his changing
relations to external objects on the one hand, or as an inde
pendent expression of his intellectual relations on the other ;
so that, when symbolised in a letter, that letter represented
an independent or single utterance, and was in itself a syllable
—a root syllable, requiring no extrinsic aid to enable it to
convey its sound and sense to the reader. Thus the Hebrew
letters represent distinct primitive sounds, themselves the
utterance of normal emotions, conveying to the intellect of
the hearer radical or simple ideas.
Viewed under this aspect, they are to the language what
the bricks are to a building,—the elements out of which it is
constructed. Nor are they of equal value, though each
undoubtedly as a letter has its independent significance. On
the contrary, some are radical in an absolute sense ; and this

* The naming of the animals by Adam, noticed in the Scriptures, was

of this character : it was not a deliberate intellectual act, in which reason
considered the peculiar characteristics of their several forms, or the dis
tinctive qualities of their respective natures and habits,—rsuch as a scientific
man attempts in the present day before bestowing his arbitrary, insignificant,
and irrelative designations,—but the simple reflection from his lips of the
impression they produced upon him. His perceptive faculties were then
undergoing their first training : the admiration which their exercise excited
expressed itself in utterance, a single exclamation being drawn forth by
each successive creature that passed before him ; this exclamation subse
quently becoming its name. In this way, under the guidance of his
perceptions, he formed the primary elements of the language in which,
hereafter, he was to converse. He was not speaking—hardly trying to
speak; rather uttering involuntary sounds, intoning an undisciplined—
a seemingly formless, but, in its deep meaning, pregnant melody ; like
an untrained musician touching the chords of a just discovered instrument.
Later he really spoke,—when Eve was presented to him ; and this, his first
speech,—the first voluntary and deliberate use of his intellect, guided by
his will, and therefore forming a connected sentence,—is recorded : " Bone
of my bone, and flesh of my flesh, I take her."
30 INTRODUCTION.

because they represent the least varying, most simple, and

perhaps the strongest emotions, and therefore are only used
in one way. Others, again, are less stable in their relations;
that is to say, besides being radical in certain circumstances,
they blend with and modify the stronger emotional letters,
thus giving them a new character, themselves serving a
double purpose ; while yet again others—the so-called
quiescents—serve a triple purpose, for, besides being at times
radical, at times modulating in their functions, these are, in
reality, the creative letters, standing in the same relations to
the others that the cement docs to the bricks of a building—
building them up into words, or giving them form and
significance. The two latter classes, moreover, are used for
the purposes of inflection, and thus express the more direct
changing conditions.
The very form of the letters is expressive, pointing to
their threefold origin, as geometrical, pictorial, and symbolic ;
while, even in their serial order, a mystical and prophetic
element appears ; but, as it cannot be proved that their
renewed form was a restoration of the revealed character,
temporarily lost by a process of degradation in the lapse of
time', and that the present order of the letters was the
original one, this will not be dwelt upon : it is sufficient to
consider that each was intended to represent a simple sound
and primitive idea,—the blending of the individual letters
into words following, as a matter of course, from the extension
and increased complexity of the ideas communicated by an
oral, and preserved in a written, form of language.
The sounds of the unpointed Hebrew are unfortunately
lost, and perhaps no effort of human industry may be able
to restore them ; but one thing, at least, can be learnt, that
the meaning, and therefore possibly the sound, of apparently
the same word, was, in some degree, determined by the
context of the sentence in which it was used ; so that, as
would be very naturally inferred, the nature of the context is
 PHILOLOGICAL. 31

an important element in interpretation, as is, indeed, very

often the case in the spoken and written languages of the
present day.
The primitive or radical idea of each letter is, however,
recoverable. The method through which it is to be regained
suggested itself at the very outset of the researches which led
to the determination of the results now submitted to the
reader ; and in the process, the entire plan of the construction
of the language unfolded itself.
This plan is admirable from its very simplicity. The
structure of the language is, in its essence, tri-literal—the
three in one appearing even here ; but the tri-literal stem
may spring from a uni-literal, a bi-literal, or a tri-literal root
—though all indeed, in their simplest relations, rise from
a single predominant letter, which denotes the dominant
member of the complex idea embodied in the stem.
To make this intelligible, let the radical idea symbolised by
the letter r be sought. To find it, create that letter into a
stem, by prefixing i and affixing e, two of the creative letters.
Ire appears, with its radical sense, " to project." Now, the
form of the Hebrew Resh, or r, is that of the boomerang, the
symbol of projection,—a weapon peculiar to the native Austra
lians, the so-called lowest type of the human race, who are
thus, perhaps, symbolically (if not by a practical tradition)
linked with the cultivated descendants of the first man.
Then, taking " projection " as the basis of the primitive idea
represented by r, it will be found to permeate all the stems
of which it is the root, and to modify the sense of all the
words into which it enters. The manner in which stems
are created out of it is very instructive : thus, aur, in which
it is inflected on the euphal form by prefixing two of the
creative letters, says, — 1. " Volcanic action," or vehement
projection under the influence of combustion, which in ira
inspires the beholder with " awe;" and, 2. " Light," itself a
secondary projection, flowing out of that primary projection,
32 INTRODUCTION.

which in rae is the source of " vision." Then, in the forma

tion of words, er signifies " a mountain" or projection upwards
of a portion of the surface of the earth, which thus renders
itself "prominent" in mrie, and " visible" in mrae.
In maurut, " luminaries," mnurut, " light-bearers," murini
slingers," and dure, "The Law" ("thou hast been caused
to raise"), another form of projection appears, and in arr,
" to curse," yet another. In combinations with the other stem
letters the radical idea is still seen, as in teur, " made pure"
(raised, by obedience to The Law); murt, "rash;" bar," a. well;"
bkr, " to cleave ;" and brr, " to sever ;" as well as in chre, " to
be angry," and drs, " to trample on;" or again in zrh, " to sow
seed," and once more in ruch, " wind."
Or take the letter p. It is geometrical in form, represent
ing a spiral, which can either open or close,—as a terminal
letter exhibiting itself as open, indeed. In up it says " nostril,"
which dilates and contracts under the influence of emotion ; in
spe, " lip ;" in pe, " mouth ;" and in hphp, " eyelid." Again,
in hup, it signifies " flying thing," which moves by opening
and closing its wings ; in apd, "to bind;" and in pdh, "to
loose," and so on : but indeed the most cursory examination
of a Hebrew lexicon will verify the principle now illustrated—
that of Fiirst having been the one used by the author.
The manner in which the construction of words is effected,
and the consequent intimate relations between whole classes
of words, is very instructive to the careful analyst. Thus,
take the word ab, " father." It springs from the uni-literal
root b, to which the creative letter a, the inflecting ego, is
affixed. It is brought into such intimate relations with abb,
nbe, nbb,—but more especially with bua (Gen. xvi. 2), in
abua,—through which it passes into nba, that it can be
directly derived from either of these stems ; and in their
significance a history of the origin of the parental relations
unfolds itself. These relations extend themselves to bre,
" to beget" (Gen. xvii. 5), whence br, " a son," through
 PHILOLOGICAL. 33

which an affinity to bn is reached; thence to bne (Gen.

xvi. 2), " to build," from which abn, " a stone," with its
plural abnim (Ex. i. 16). Then bit (beith), "a house," and
bt (bath), "a daughter," with its plural bnut ; and yet
further, bnit, " offspring," and brit, " a covenant," the
offspring of an alliance ;—and so the circle keeps ever
widening.
Or, again, take the word ais ('ish), " man." It springs from
the radicle s. Referred to ise, it says, " I exist." Read through
sue, it adds, " I am made like ;" through nse, " I forget ;"
and through nus, " I am perverted." That it is referable to
all of these roots is seen by the significant fact that its plural
form is ansim (anashim). Then in ase ('ishshah), " woman,"
which is usually referred to ais, as though derived from it,
but is in reality only one of the circle of formations from the
same radicle, is found (from nsa, a-sa-e), " I take her,"—Adam
speaking of the first woman in it. When referred to sue, it
says, " I am made like " man ; while in use it adds, " I cause
(him) to forget ;" and here, also, the plural form nsim (nashim)
confirms these derivations.
The plan of the construction of Hebrew stems is thus seen
to be a very simple one,—viz., from a single letter they are
formed by adding two of the creative letters, as of r, ire, ere,
rue, rie, ira, and rae ; or with only one of the creative letters,
and doubling the radicle, as irr ; or, again, by prefixing n,
which signifies past action, and affixing a creative letter or
doubling the radicle, as nre, nrr.
The number of these stems can be thus extended, so as to
meet all the requirements of the language; but in their
significance, as in their origin, they will be all cognate and
allied.
Two letters are formed into a stem either by the aid of one
of the creative letters, as of km, hum, kim, ikm, and kme ; by
prefixing n, as nkm ; or by the reduplication of one of them,
generally the final, as kmm ; but also ccb : while three letters
34 INTRODUCTION.

form a stem without further aid ; and thus the stems are uni-
and bi-, as well as tri-literal.
The stem having been formed, when treated as a verb is
inflected by the aid of the inflecting letters : thus, the pre
fixed a (fl-kum), or the affixed ti (km-ti), expresses " I."
The prefixed t alone (tf-kum), or with an affixed i (t-kmn-i)
and the affixed t (km-£), are equal to "thou;" while the
prefixed i (j'-kum), or the stem as it stands (kum), signifies
"he;" the affixed e (km-e), or prefixed t (£-kum), "she."
Then the prefixed n (w-kum) or affixed nu (km-«w) give
"we." The prefixed t, with an affixed u (<-kum-w) or ne
(t-kum-ne), or an affixed tm (km-frw) or tn (km-te), " ye ;"
and the prefixed i, with an affixed u («-kum-w) or the affixed
u (km-«), or the prefixed t and affixed ne (t-kum-ne), " they."
These are, of course, only given as examples of the plan of
inflection, in which, indeed, the inflecting letters represent
fragments of the personal pronouns. It is in reality greatly
extended in practice,—in kal giving the active, in niphal the
passive, forms of simple action ; in ephil (hipb.il) the active,
and in euphal (hophal) the passive, forms of causative action ;
and in etphal (hithpael) the active, and eutphal (hothpael)
the passive, forms of reciprocal action.*
From the inflections, again, are drawn the forms upon
which the words are constructed ; so that a knowledge of
* The prefixed e, with i inserted before the last radicle, as e-kim, signifies
active causation. The e is absorbed in some of the inflections, as a-kim,
forae-kim. The prefixed eu signifies passive causation, as a-km ; or inflected,
<i«-km. The e alone is also used for passive causation, and sometimes
without the i for active causation. The context is the guide in all such
refined critical distinctions. These are important forms of inflection, and
should never be lost sight of in making the language self-interpreting.
In the same way, et, prefixed, or the simple t, with an inflecting letter
before it, as at or it, signifies active reciprocity—eut, or inflected, as aut or
iut, passive reciprocity. Besides this, the several letters in the positions
in which they would bear a prepositional, pronominal, or participial
significance, are to have these several forces given to them in self-inter
pretation; a Hebrew grammar, or a good knowledge of the method of
construction and inflection, in its varied forms, being the true key here.
 PHILOLOGICAL. 35

the agglutinative force of the creative letters, and of the

modulating value and modifying manner of use of the inflect
ing letters of the language having once been acquired, the
whole plan of its construction, and with this the key to its
interpretation, and the way in which it can be made self-
interpreting, unfolds itself ; requiring only patience and care
in the application of the principles thus developed : but, in
interpreting, it must always be remembered that the language
was not artificially and arbitrarily formed, but was essentially
physiological in its origin, being the natural utterance or
reflection of the manifold simple and more complex im
pressions upon man's sensitive organism,—its peculiar
aptitude for classification and analysis springing from this,
its spiritual, origin, which renden it amenable to a real
scientific treatment, as a work of God ; just as all of His
other works, in a similar manner, when rightly studied,
are reducible to a scientific classification : while the line of
development which can be followed is, in each instance, two
fold, the one antithetical to the other.
This double line of development, which is most strongly
marked, has been, perhaps, the great cause of the perver
sion of the narrative sense of the earlier portions of the
Scriptures, after the primary or historical meaning had
been, in the course of ages, lost ; while the difficulties of
re-interpretation, engendered by it, have, in a similar
manner, led to the loss of the original oracular character
which it enfolded and was intended to perpetuate, through
the desire which has very naturally sprung up to obtain
and preserve an absolute and unvarying literal sense.
In the analyses now offered to the reader, the author has,
for the convenience of those who may wish to follow him
in and verify the inductions drawn from his researches,
confined his results to those drawn from Dr. Julius Furst's
Hebraisches und Chalddisches Handworterbuch ilber das alte
Testament (Tauchnitz, Leipzig, 1857), to which he now
n 2
36 INTRODUCTION.

refers in general terms ; and he hopes that he may succeed

in arousing the attention of some of his readers to the great
importance of the line of study which he advocates.
One necessary consequence of an attempt at a re-interpre
tation is, that more extended researches, by throwing fresh
rays of light upon the whole subject, and thus increasing
the experience of the interpreter, at the same time give a
more comprehensive view of some passages than could have
been reached at an earlier period in the inquiry : hence the
narrative sense of The Revealed Cosmos has, in several of its
most important parts, received considerable extension from
the view given in The Genealogy of Creation. This is
inevitable, from the nature of the subject and the manner
in which it has been treated, but will excite no surprise in
the thoughtful reader, who was prepared for it by the author
in the 17th Sect, of the Philological Introduction to that
work, in which he said : " It will also be found that even
those passages which have been most carefully discussed are
yet capable of further elucidation ; for they have, so far,
never been recurred to after an interval of time without the
discovery of fresh gleams of light, making them still more
clear. But these have always been consistent: so that in
admitting that it is by no means an exhaustive inquiry, but
an imperfect attempt to break the ground in a new direction,
.—one calculated to be of inestimable value, since it promises
an ultimate complete reconciliation between the language of
inspired revelation and the truths of natural science,— this
admission is made fearlessly of its effects upon views which
it will in its application only further sustain, and the nature
of which promises ultimately to lead to their universal
adoption."
 THE EEVEALED COSMOS,
OR

INSPIRED HISTORY OF THE CREATION,

SHOWING THE

PROGRESSIVE DEVELOPMENT OF MATTER.

By a succession of formations God caused Earth and Heavens to be.—Gen. ii. 4.

 THE REVEALED COSMOS.
Genesis i. and ii. 1 —4.

To accomplish the incarnation God created the heavens

and the earth.

And the earth was surging and swaying but inert as to the
phases of development, and a mighty wind was rushing over
the surface of the waters.

And God said, " Let there be volcanic action," and there
was volcanic action ; and God saw the volcanic action that it
was good : and God caused an antagonism between the vol
canic action and the inertia ; and God called the volcanic
action " The Active Condition," and the inertia he called " The
Passive Condition." And it was decomposing, and it was
recomposing, the first evolution.

And God said, " Let there be expansion in the midst of the
waters, and let it be dividing between waters as to waters :"
and God caused the expansion, and it divided between the
waters that were below as to the expanse, and the waters that
were above as to the expanse ; and it was so. And God called
the expanse " Heavens." And it was decomposing, and it
was recomposing, the second evolution.
40 THE REVEALED COSMOS.

And God said, " Let the waters under the heavens be
gathered to one place, and let the naked land appear ;" and
it was so. And God called the naked land " Earth," and the
gathering of waters he called "Seas:" and God saw that
it was good.

And God said, " Let the earth vegetate vegetation—the

herb seeding seed, the fruitful tree producing fruit accord
ing to its kind, in which is its seed—upon the earth ;" and
it was so. And the earth was caused to germinate vegeta
tion—the herb seeding seed according to its kind, and the
tree producing fruit in which is its seed, according to its
kind ; and God saw that it was good. And it was decom
posing, and it was recomposing, the third evolution.

And God said, " Let there be luminaries in the expanse of

the heavens, to cause a division between the period of activity
and the period of repose ; and let them be for signs, and for
seasons, and for days and years ; and let them be for sources
of action in the expanse of the heavens, to shine upon the
earth :" and it was so. And God caused the two great
luminaries to fulfil their functions, the great source of
activity to preside over the day, and the small source of
activity to preside over the night ; and the stars. And
God gave them in the expanse of the heavens, to shine
upon the earth, and to preside in the day and in the night,
and to divide between the light and the darkness ; and God
saw that it was good. And it was decomposing, and it was
recomposing, the fourth evolution.

And God said, " Let the waters quicken the quick—
animated life ; and let that which flies fly over the earth,
on the face of the expanse of the heavens." And God
created the great beasts, and every animated thing, that
lives—that moves, which quicken the waters, according to
 THE REVEALED COSMOS. 41

their kind ; and every flying thing, that animates the air,
according to its kind : and God saw that it was good. And
God blessed them, saying, " Be fruitful and multiply, and
fill the waters in the seas, and let that which flies abound
on the earth." And it was decomposing, and it was recom-
posing, the fifth evolution.

And God said, "Let the earth be caused to germinate

animated life according to its kind—beast and creep
ing thing ; and let them give life to the earth accord
ing to its kind :" and it was so. And God made the living
thing of the earth according to its kind—even the beast
according to its kind, and every creeping thing of the
ground, according to its kind ; and God saw that it was
good.

And God said, " Let us make mankind in our image,

according to our likeness : and let them have dominion over
the fish of the sea, and over the fowl of the heavens, and
over the beast, and over all the earth, and over every moving
thing that moveth upon the earth." And God created man
kind. In his own image—in the image of might he created
him. Noble and excellent he created them. And God blessed
them. And God said unto them, " Cultivate and subdue and
obtain increase from the fecundated earth; and have dominion
over the fish of the sea, and over the fowl of the heavens, and
over every living thing that moveth upon the earth." And
God said, " Lo ! I give unto you every herb seeding seed
which is upon the surface of all the earth, and every tree
in which the fruit of the tree seeds seed ; unto you it shall
be for food : and of every living thing of the earth, and
of every flying thing of the heavens, and of every
moving thing upon the earth in which is animated life I
give each vegetable feeder unto you for food :" and it was
so. And God saw everything that he had made, and lo !
42 THE REVEALED COSMOS.

it was very good. And it was decomposing, and it was re-

composing, the sixth evolution.

Thus were evolved the heavens and the earth and all their
embodiment : and God matured in the seventh evolution his
creation which he had made : and he shone in the seventh
evolution out of his whole creation which he had made. And
God blessed the seventh evolution and hallowed it, because
in it the God of the formative acts shines out of his whole
universe which he has created.

These are the generations of the heavens and the earth

during their creation. By a succession of formations God
caused Earth and Heavens to be.
 TEE REVEALED COSMOS.

ANALYTICAL COMMENTARY.

All -these things spake Jesus unto the multitude in parables: and without a parable
spake he not unto them ; that it might be fulfilled which was spoken by the prophet,
saying, "I will open my mouth in parables; I will utter things which have been kept secret
from the foundation of the world." —St. Matt. xiii. 34, 35. English Version.
I will open my mouth in a parable; I will utter dark sayings of old. —Psalm lxxviii. 2.
English Version.
I open my mouth in veiled utterance. I have caused oracles to gush forth from the
foundation of the world. —Psalm lxxviii. 2. Ancient Text.

Woe unto you, lawyers ! for ye have taken away the key of knowledge : ye enter not in
yourselves, and them that were entering in ye hindered. —St. Luke xi. 52.
 ANALYTICAL COMMENTARY.

SECTION I.

Genesis i. 1.

(1) "To accomplish the incarnation.1 God2 created3 the* heavens'

and the earth6." a

1. To accomplish the incarnation] Bra (Bara', converted by

the Masoretes into B-r'e), " to create." Sit (shFth, Anglice
sheath), "a vesture," "veil/' or " covering,"—the clothing
of one thing with another, as of spirit with matter in the
form of man, of the Divine with the human in the person of
the Redeemer.
The word " incarnation " signifies, in its highest sense, the
act of assuming a body, and therefore it has hitherto been
limited to that Divine act in which the Second Person of the
Blessed Trinity assumed the form and nature of man, and
thus incorporated the human with the Divine : hence it may
be objected that it ought not to be used here, as the necessity
for the Divine incarnation and its doctrinal announcement did
not take place till after the fall. It must be remembered,
however, that " The Oracle Giver " is speaking ; that in this
sentence He is oracularly announcing to man the object of
the creation, and that constructively, if not actually, He is
making this announcement before the fall. He knew His
own purposes in creation, and the most fitting terms in
46 THE REVEALED COSMOS. [seC. I.

which to reveal them to man. Moreover, whatever those

purposes may have been, had the fall not taken place, He
knew that it would take place ; and that, even had the
accomplishment of the Divine incarnation not been pre
viously designed, as the crown of the entire and unmarred
work, the disobedience of Adam would render it necessary,
in order that fallen man might be redeemed : hence, what
more natural than that the oracle should say, in strict
accordance with the verities of history and in the serial
order of the actual sequence, in which the more important
follows the less important, To accomplish the incarnation—1,
of spirit with matter in the form of man ; and, 2, of the
Divine with the human in the person of Jesus Christ.
In order to recognise the full force of the distinction
involved in this double reading of the opening sentence of the
oracle, even in a version, it is necessary to turn from the
higher and therefore more restricted meaning of the word
incarnation to the two successive acts to which it is now seen
that it points—the creation of the first and of the second
Adam. The ancient Hebrew grandly says, "To create a
vesture." The form and force of this announcement should
not be overlooked. It comprises two statements—1. That
the act is a creation, or work of God ; and 2. That the subject
of the act or created object is a vesture, or clothing for some
thing else. But the clothing with this vesture is the act here
designated incarnation. It is so designated because as an act
it includes, and especially represents, the higher act to which
it is intended that it should be applied, and which no other
word could adequately express. It has to be interpreted in
its subordinate sense through the nature of the subordinate
act which it first signifies. The two acts when considered
relatively are strictly analogous, though the one is incom
parably below the other in dignity ; for in the first place
God creates a material vesture—the human body—into which
He infuses an also created but immortal spirit—the soul of
SEC. 1.1 ANALYTICAL COMMENTARY. 47

man: while in the second He creates a vesture—the second

Adam—for the Second Person of the Blessed Trinity, who
assumes this vesture and incorporates it into the Godhead.
Hence the great distinction between the two acts is, that the
first is an absolute creation—for the spirit or soul of man was
not pre-existent, as a separate ens—whereas the second is the
assumption by the eternal "Word of human flesh with all its
attributes : thus each act represents a clothing,—the first of a
created spirit, in a created body, in which the resultant creature
—man—sprang into being in obedience to the Divine fiat,
having no part in his own creation ; the second of the un
created Divine Essence—the Son of God, in the human form,
in which the resultant Being—The Man-God, in taking the
nature of man and veiling the Godhead in it, was a voluntary
and potential agent—at once the actor and participator in the
perfect act : so that the first incarnation is in itself, that is in
its subject, involuntary, impotential—an absolute creation ;
whereas the second is, in subject as in agent (Who are One),
voluntary and potential—The Incarnation. Hence the word
incarnation is the only word that could be used with pro
priety here for the purposes of the oracle, as representing in
a single formula—the creation of a not previously existent
race, and the assumption of a subordinate nature by the
Eternal, and therefore pre-existent, Word of God.
It is the only word for another reason. In man the act
which it represents gave form and substance to a double
nature, dependent upon that act for its existence. Hence it
was a clothing with a view to manifestation,—that through
it the spiritual principle or soul of man might come into
quasi-potential relations with the external or material world.
But in Christ the human form was a veil, assumed by God
through mercy and goodness, that in it, condescending to the
weakness of man, He might enter into more personal rela
tions with him, and, by example as well as precept, make
him more directly amenable to teaching, by bringing the
 48 THE REVEALED COSMOS. [sec. I.

Divine attributes to the level of his intelligence, in order to

obtain the voluntary surrender of his will to their guidance,
and thus raise him above, and save him from, the material
influences and animal impulses in which, through the weak
ness of one side of his nature, he had been involved ; to which
he is too prone to yield; and from which, unaided, he is
powerless to extricate himself. Hence in man the vesting,
termed incarnation, clothed to reveal—gave substance to
render individuality manifest, to give it being, existence ;
but in Christ it represents a clothing to conceal—the taking
of substance as a veil under which the personality of God was
placed before, and at the same time hidden from, His creature
—man. And yet the exercise by the Man-God of the Divine
attributes for his good shows that this veil was a transparent
one, assumed that man might be enabled to bear an inter
course otherwise impossible, since it would have completely
overwhelmed him.
The peculiarity of the phrase under discussion, etymo-
logically considered, is that it is impersonal, so that the
first reading gives, in the incarnation, the entire human
race ; but a more careful examination shows that a
veiled personality is present : for, in Bra-sit, the aleph or a
can be regarded as the common property of either word,
so that the phrase in full would read Bra asit, the second a
having been absorbed into the first, this absorption having
taken place through a law of euphony, which has been thus
made subservient to the purposes of the oracle. But this
second or masked a is, from its position, inflecting, and
carries with it the ego, for asit says, " I will put on " —
" I will clothe " myself with flesh ; and thus it becomes
philologically manifest that, while the first reading of the
oracle signifies the human, the second declares the Divine
incarnation.
These results of a primary analysis are very significant :
those which flow from a secondary analysis will be found
 sec. I.] ANALYTICAL COMMENTARY. 49

still more remarkable. They are drawn from the intimate

relations between the Hebrew roots st, (the radicle of sit,) and
tn, under which the letter n becomes transformed into the
letter t (tau). Instances of this are so common, that a few
of them need only be indicated in order that the principle
may be recognised. Thus ntn (nathan), " to give," has tt
(teth), as its infinitive construct ; ani, " I," becomes ati,
" thou ;" bn (ben), " a son," is converted into bt (bath), " a
daughter ;" dn (dan), " a judge," into dt (dath), " a law,"
or " edict ;" while mn (man), " The Man," becomes in its
plural mtim (mathim), " men."
These examples are, in themselves, sufficient to illustrate
the common practice and principle established by it ; but the
proof culminates in mi (sheni), " two," which has sti (sh'tei)
as its feminine. This is important, as it embodies the very
change here claimed, and actually identifies the root sn with
the root st : but, beyond this, it gives the meaning of the
root, " to renew,"—" repeat,"—two being the renewal or re
petition of one ; so that, while sit primarily and impersonally
signifies, " that which is placed " in a definite condition, it
means secondarily, " that which is replaced," " renewed,"
" regenerated," " redeemed."
Moreover, the masked or veiled personality is carried into
these meanings also, so that, in the oracular announcement
of the redemption, the Divine personality of the Redeemer
is declared.
Set or Seth, the type of " the Restored," in whom Abel was
renewed to Adam, is a very striking instance of the correct
manner of interpreting this root.
The masked personality, upon which too much stress cannot
be laid, is soon declared ; for the veil is lifted as early as
Genesis iii. 15, where " The Oracle Giver " says, " I will
raise up Asit between thee and the woman," Asit meaning
here the Redeemer ; the Divine Ego at length appearing in
the form, " I will put on " (the nature of man), " I will
e
50 THE REVEALED COSMOS. [sec. I.

renew " (him) ; or, more emphatically, " I will become

incarnate," "I will redeem." It also adds to this, "I
am appointed or pre-ordained,"—that is, for the work of
redemption.*
Four primary announcements are thus discovered in this
revelation of the object of the Creation ; for it first says, To
accomplish the impersonal or collective incarnation of man—
the creation of man being thus declared antecedently to the
object of his creation, for these two ends must be carefully
distinguished the one from the other ; then it adds, To accom
plish the personal or Divine incarnation. From this it goes
on, To accomplish the impersonal or collective redemption
of man, after his fall ; while in Br (Bar), " Son," and asit,
" I will redeem," it declares that the Second. Person of the
Godhead will himself be the personal Redeemer : " I, the Son,
will become incarnate,"—" I, the Son, will redeem." Beyond
this it shows that a process of selection is involved in the act
of redemption, for it goes on, " To choose the unwavering,"
" To set apart the renewed," " To select the regenerate ;" as
well as a process of purification, since it adds, " To purify the
restored."
A lower order of meanings is also present, as B ra sit,
" With an appointed design," " With a predetermined pur
pose," " With deliberation ;" or, again, B rasit (the B-r'eshl'th
of the Masoretes), " In the beginning." Strange though it
may appear to the non-Hebraist, and even unexpected by the
Hebraist, who, from long habitual acceptance of an arbitrarily
received meaning, has omitted a careful consideration and
analysis of this phrase, the latter sense "In the beginning"
is, of all the interpretations, the one most open to exception,

* In the oracular utterance of Christ upon the cross—' ' Father, into thy
hands / commend my spirit" (St. Luke xxiii. 46), —it is more than pro
bable that He used the word asit, in order, while renewing and applying
the mystical relations of that word to Himself, formally to remind His
Father that He was at length fulfilling the special office, to indicate
which in the beginning the word Asit was applied.
SEc. I.] ANALYTICAL COMMENTARY. 51

although it bears the highest impress of authority, and is of

a venerable antiquity ; for, while the unpointed Hebrew with
holds its sanction from it, even the pointed Hebrew has failed
to endorse it. . This position is incontrovertible, when it is
examined ; for the definite article is wanting in the original,
and has not been supplied by the Masora ; so that " In a
beginning," and not "In the beginning," is the absolute
value of the text under this aspect, if " beginning" is to be
still held as the narrative sense. (See App. b.)
It will be observed that, in this process of analysis, the
results are drawn by treating Bra sit, not as a single word,
but as a phrase. The Masoretes, or Jewish interpreters of
the unpointed text, make it a single word, with a prefixed
preposition ; but this is an arbitrary traditional rendering.
In the original there was no division into words, the whole
Pentateuch being written as though it were a single word,
the interpretation of which was left to the reader. Hence
the designation, "Word of God," applied directly to the
text, and mystically to its subject. This form was not the
result of accident, but of design, to make the reading of
the oracle more perfect.
From the analysis now completed, it is clear that the
word " incarnation " accurately represents the primary
subject of this phrase ; and, when it is remembered that
it is a common belief in Christendom, most probably based
upon a tradition drawn from an early revelation, that the
central point of creation was to be the incarnation of Jesus
Christ,—so that, even had man not fallen, this would still have
been accomplished,—the appropriateness of the rendering
" To accomplish the incarnation," (even if only taken in its
highest sense,) as the actual announcement made to Adam,
becomes at once apparent.

2. God] Aleim fElo'hl'm). This word is the 1st person

imperfect ephil of km, the a and the i being inflecting letters,
e 2
52 THE REVEALED COSMOS. [sec. I.

and designating the form upon which it is inflected. The

prefixed a always carries with it the force of the ego, in
causing a word to be self-interpreting ; and the i, in its
present position, signifies causation. The ego is causing
something. The root shows what that something is. The
meaning of lem is " to speak mysteriously," " to utter
oracles." Hence the word Aleim says, of Him whom it
designates, " I cause the utterance of Oracles ; " and thus,
at the very outset, God reveals Himself to man as " The
Oracle Giver." The other kindred designations of God are
Al, Ale (the Allah of the Mahommedans), and Alue.
The Masoretes regard Aleim as the plural of Ale or Alue,
a plural of excellence, indicating the omnipotence of God
in the superlative sense; and Christians see in this word
a revelation of the Blessed Trinity. These senses are,
doubtless, embodied in the oracular form ; but, so far from
Aleim being a plural word, it is primarily, as is now seen,
a special designation, applied to God with reference to the
attribute under which He is revealing Himself as exercising
His power. Each of the special names of God has its
proper meaning, and these are to be learnt by studying
the circumstances under which either of them is first revealed
to man; for it is a peculiarity of inspired Revelation that,
the first time that a word is used oracularly, it carries
with it its primary significance. The omnipotence of the
Almighty is, doubtless, expressed in all of these kindred
words. Aleim also says, of Him to whom it is applied,
"I cause the creative power to react in cycles;" "I am
the Source of power;" "I am the Source of all;" "I am
the Almighty," "the All," "the All- developing," "All-
combining," " the Source of Union."
Although Aleim is called the 1st person imperfect ephil,
it must be remembered that the term imperfect is arbitrarily
applied. The Hebrew language has been so used that,
practically, there is no distinction in the value of the perfect
SEC. I.] ANALYTICAL COMMENTARY. 53

and imperfect (so called). In Hebrew, the past, the present,

and the future are indiscriminately represented by the same
inflections. This, also, is not an accidental confusion ; it
is part and parcel of the grand oracular design embodied
in Revelation—a primary evidence of its verbal inspiration ;
for, before God, there is neither past nor future—all is
present ; hence, in order that the revelation may be always
true, it assumes such a form, that it applies either to the
future, the present, or the past. Thus the word Aleim says,
first, "I shall cause the utterance of oracles"—applying
to the future series, of which the present is only the com
mencement ; then, " I am causing the utterance of oracles "
—with reference to those which were in the act of being
delivered at the time ; and, finally, " I have caused the
utterance of oracles"—with reference to the completed
Revelation.

3. Created] Bra (bara'). In this word, which is used

in the opening phrase (par. 1), and commences the Reve
lation, the a is, from position, radical. It is, however,
from being one of the creative letters (par. 153), less stable
than the letters with which it is associated, and thus gives
to br the force of a biliteral root. In Ire, this root has
the significance "to beget;" and in brr, "to choose,"
" to purify." (See App. b.)
The manner in which bra is used in the Revealed Cosmos
is very significant. Here it is applied to the inanimate
creation. It is next used (ver. 21) to indicate the animated
creation; and, finally (ver. 27), in the creation of man,
as though distinguishing these as three separate forms
of creation — three distinct, and necessarily consecutive,
creative acts. Then, again, it is applied three times to the
creation of man (ver. 27) ; while, in Gen. ii. 3, through
it God claims the whole creation as His own act: and, in
ver. 4, the radicle appears in the summary. When the
54 THE REVEALED COSMOS. [seC. I,

verbal (oracular) inspiration of the Revelation is considered,

the importance of the results to be drawn from the several
relations of this word to its context will be perceived and
admitted. (See par. k.)
4. The] At e ('eth 'ha). The emphatic "the." The dis
tinction between the Hebrew word at and article e, together
with the force due to their combination, cannot be given
in the English rendering. The word at is formed of the
first and the last letters of the Hebrew alphabet.* The
first letter, a, stands for "I;" the last, t, for "thou"
(in inflecting) ; the person addressing and the person
addressed. In combination they signify " the ' the ' "—the
subject of the discourse, which is the beginning and the end,
and so includes the whole object sought in the conversation.
As thou, it also points to its subjectiveness, because thou
is the individual addressed. This verbal connection appears,
in the English language, in the distinction between the and
thee—the thing spoken of and the person spoken to. It has
been already shown (par. 1) that ani, "I," becomes, by
transmutation, at, " thou."
The word at, which is also used as a preposition, has
a very close affinity to the word aut ('oth), " a sign,"
the latter being derived from ntn, " to give," of which it
is an (euphal) inflection.
6. Heavens] Smim (shamaylm). Generically, this word
signifies "space." The root, smm, says, "that which is
void;" sme, "that which is expanded and rarefied;" and
mm, " that which draws into itself air, vapours, &c,"—
"inspires." The biliteral root sm is the stem. In this

* The present order of the alphabet is here taken as the original one,
just as the square characters are regarded as the revealed form. There are
reasons for believing that the changes that occurred in either were a per
version, originating out of a degeneration which was at length followed
by a regeneration or restoration to their primary form and order, as now
known and used.
«0. I.] ANALYTICAL COMMENTARY. 55

stem, primarily, and through the derived roots ism and

sum, it acquires locality, and is brought into relations with
a whole series of mystical interpretations, which point to
its subject as the spirit world, or receptacle of spirit—the
region in which spirit expands and attains its full develop
ment—the conditions of union and rest—in a glory veiled at
present, but then manifest and imparted.
Its relations to the word arts (arets), "earth," are here
antithetical ; hence, read antithetically, smim ought to mean
"that which is motionless"—"diffused"—"which can
neither be broken to pieces nor gathered together again "—
" which is unresisting and penetrable." Considered under all
its aspects, " expansion"—" the expanse," in the sense of the
unlimited, unfettered—seems a tolerably accurate rendering
of the idea smim is primarily intended to convey; and as
the antithesis to arts,—which now, taken generically, signifies
matter,—it seems more than probable that it is here used
to represent space. The mystical relations, even, accord
with this view ; for some of the assumed leading character
istics of space are actually applicable to spirit, and to
the present and future abode of immortal and glorified
spiritualised beings.*

6. Earth] Arts ('arSts). Generically, this word signifies

" matter." In it the a, from position, represents the ego ;
and, therefore, the true or primary stem is the biliteral rts
(feade being a single letter in Hebrew). Interpreted through
rise, it says, " I have been brought together ; " and then,
" I have been highly favoured " — " treated graciously : "
through ruts, " I am moving rapidly "—" I am revolving :"
through rtsts, " I shall be abused — chastised — broken to
pieces, and finally destroyed." Then, again, the secondary
stem arts says, " that which is hard and impenetrable."
• See Eccentric and Centric Force, Part iy., eec. i. . By the Author.
John Churchill and Sons,..J/ondon.

r
56 THE REVEALED COSMOS. [sec. I.

Hence, considered antithetically, and in its physical

relations, this word seems to say, of that which it has
been used to designate : " I am matter revolving in space "
—matter being its primary radical or comprehensive
meaning ; but, indeed, it declares a great deal more than
this, and can be made to reveal the manner and object of
its creation, as well as its history and future fate :—thus, " I
was originally formed of atoms, floating particles, which
were collected from space, and, being brought together,
were gradually solidified by concentration—I am revolving
in space—I have been highly favoured by my Creator in my
various phases of formative development, and in having
been selected for the birthplace of man—I have been abused
by man, His creature—I have been chastised in and through
man— I have been treated graciously in the redemption—
I shall be ultimately broken to pieces, and reduced to my
primary atoms, and, thus destroyed, annihilated."
It is noticeable of arts, that it is only phonetically changed
in its English representative earth, the primary radicle being
the same.

a. The first section, or opening clause of the Revealed

Cosmos, conveys to the earnest and thoughtful reader a
comprehensive statement of the object of the Creation, to
the history of the successive phases of which it serves as
an introduction. That object is now seen to have been,
primarily, the spiritualisation of matter in the human form ;
itself a prelude to that higher incarnation in which the
Divine was to clothe itself in the human. The great, the
ultimate aim of Creation, when its revealed history is care
fully studied, is found to have been, considered in its material
aspect, the progressive elevation of matter by a series of
successive steps in advance, in order, through its physical,
physiological, and psychical development, gradually to fit
SEC. I.] ANALYTICAL COMMENTARY. 57

it for the personal manifestation of its Creator—the Divine

ego. Hence the Revealed Cosmos describes the phases
through which this elevating process was accomplished,
carrying the history to the culminating point, in which,
in the form of man, matter was finally ennobled by having
spirit combined with it. In this way man becomes the
primary aim of Creation,—the material result sought in it,
since all that was to follow was to be accomplished in and
through him—the very incarnation of Jesus . Christ being
the assumption by God of the form of man ; and it is in
this sense that the word incarnation receives its twofold
meaning.
Under this aspect the actual process by which the creation
of matter was accomplished, as a primary step in the series,
becomes replete with interest ; but even this interest was in
a degree anticipated, for a careful analysis and collation of
the primary meanings of the simple radicles employed in
the construction of the Cosmogony, points to the probable
manner of the cosmical origin of the earth as a planetary
body—dimly, it is true, at first, but more clearly as the
investigation is extended. It would appear as though the
earliest recognisable state was one of matter diffused in space ;
in part gaseous,—that is, having elastic atoms capable of
extreme expansion and attenuation,—and in part in minutely
divided solid particles : that by some means, probably akin
to the action of electricity, as can now be experimentally
demonstrated, certain of these gases were decomposed and
recomposed in the form of water, which gradually coalesced
into spherical bodies (bubbles !) of greater or less size ; and,
perhaps, like the comets, and under the influence of some
active force similar in nature to the electrical force which
had led to their formation, now moved through that space
in which, as gases, they had previously been relatively
motionless ; and that, while thus moving through space, they
attracted and absorbed into themselves, and thus accumulated
58 THE REVEALED COSMOS. [sec. I.

the free atoms of solid and gaseous matter hitherto diffused

in the space through which they passed, and which were
thus Drought within the range of their influence. Then,
following the history of the development of one of these
globes, that these accumulating solid atoms tended towards
each other, or towards the relative centre of gravity of the
globe of which they were now constituent elements : that, in
this act of settling, they first oscillated to and fro, or acted
and reacted, thus, pendulum-like, only gaining the quiescent
state through alternate and opposing action : and that this
action and reaction of the several particles upon each other
was necessarily accompanied by pressure and friction, through
which an internal electrical state was developed, followed
by combustion and volcanic action. Thus, certain of the
heavenly bodies, including the earth, probably originated;
and then, being gradually brought into relations of con
tiguity, the active and passive forces acting upon and
through them (always in antagonism to each other), com
bined them in systems, as they are now observed by man.
Then again, in these several systems, if one body were so
situated with reference to another as to act permanently
through the same axis, it would probably, by its persistent
action, tend to elongate that axis, and would certainly draw the
settling atoms to the end of that axis directed towards itself,
and so cause the bulk of solid matter to become aggregated
together in that hemisphere. This phenomenon is seen in
the moon, one hemisphere of which is always directed
towards the earth. Its consequences are also seen in the
earth itself, in which the great bulk of the land is found in
the northern hemisphere ; having, doubtless, been drawn
there by some distant, unrecognised body, which acts upon
it in a similar manner to that in which the earth has acted,
and still acts, upon the moon.
But indeed, considered through the interpretations now
advanced, the first section of the Revealed Cosmos seems not
SEC. I.] ANALYTICAL COMMENTARY. 59

only to declare the object, but even in express terms to point

to the manner of the primary creation, for it says :—1. To
accomplish the incarnation, God created the heavens and the
earth ; 2. To accomplish the incarnation, God created space
and matter ; 3. To accomplish the incarnation, God separated
matter from space; and 4. To accomplish the incarnation,
God created spirit and matter ; for the word " heavens" is
identified with " space" on the one hand and " spirit" on the
other, the word "earth" with "matter"—the object of the
creation,—the incarnation,—being brought about by a pre
liminary division, followed by a personal reunion of the two,
through which a comprehensive and complete, yet infinitely
varied, individuality is attained.
Read through a literal amplification, it says, "In the
beginning, deliberately, with a predetermined purpose,—which
purpose was to accomplish the incarnation, first of spirit with
matter in the form of man, and then of the Divine with the
human in the person of the Redeemer,—God created matter
and space—the heavens and the earth—separating the one
from the other."
 60 THE BEVEALED COSMOS.

SECTION II.

Genesis i. 2.

(2) " And the earth' was8 surging and swaying9 but10 inert11 as to the
phases of u development", and a mighty14 wind18 was rushing16 over the
surface of1? the waters18."4

7. The earth~\ Under one view the earth is here regarded

as a planetary body surging and swaying through space ;
under another, the motion of the atoms or particles of solid
matter in their fluid matrix are defined, which, though in
disorderly motion, are becoming gradually aggregated to
gether in the watery disc that forms the earth. They are
depicted- as oscillating under the influence of gravity to the
state of rest, and as yet retaining their character of particles,
—moving, it is true, rubbing against and pressing on each
other, but still unacted upon by a developing force, though
probably themselves gradually generating, by their friction,
the force which will be presently seen so powerfully acting
upon them, and out of their primary simple elements consti
tuting the coherent solid matter of the world.

8. Was] Eite ('haytha'h). An inflection of the auxiliary

verb eie ('haya'h), used here just as auxiliary verbs are em
ployed in other languages. The affinity between the inflection
given and teu must not be overlooked.

9. Surging and swaying] Teu u beu. This is a free rendering

of the tho'hu 'va-vo'huof the Masoretes ; and yet it is, perhaps,
as accurate a translation as can be given, when the double
sec. II.] ANALYTICAL COMMENTARY. 61

application is remembered—to the earth as a planetary body

moving in space ; and to its fluid particles moving within
itself. In teu the t is, by position, the inflecting thou ; the e
the relatively strong, and therefore the radical, letter ; while
the u is the affixed pronoun it. The e, or radical letter, is the
causative letter of the Hebrew alphabet. It belongs to the
ephil and euphal inflections, and is the definite article ; and is,
moreover, the stem of the auxiliary verb eie ('haya'h)," to be."
Read through this, the interpretation of teu is not obscure, for
it says of that which it designates, " Thou art causing it "—
causing it to be. On the other hand, beu, read antithetically
through the opposition or antagonism symbolised by the
conversion of t into b, says, " Against causing it." The
subject of these antagonistic relations is very clear : it is the
substance of the earth, which is being concentred—drawn
together and heaped up on the one hand, and repelled on
the other ; hence, an antagonism of force, as witnessed in its
results, is even now foreshadowed, the consequence of which
is an unstable equilibrium,—a swaying and surging motion, —
the primary chaotic state. It is on this account that surging
and swaying has been taken as the English representation of
the phrase. Mystically it points to an innate longing for
organization and development as the then state of matter,—
a condition of expectation.
Tradition has, confessedly, lost the original sense of this
phrase, though it rightly holds that it indicates the chaotic
condition of the matter of the earth. Indeed, under this view
ingenious attempts have been made to refer the Greek word
chaos to the Hebrew beu, by changing b into c. With
reference to a possible derivation from the Hebrew, it is a
significant fact that chas, treated as Hebrew, says, either " the
life,—that is, the source of fire," or else that "fire causes (or
that causes fire) to live,"—thus identifying chaos with the action
of fire, either primarily as a cause or secondarily as an effect.
The phrase teu u beu is, in reality, very significant. It
62 THE HEVEALED COSMOS. [seC. II.

points to a struggle as originating in the substance of the

earth in the very act of its formation, an antagonism in its
being. It primarily indicates that the particles of the earth,
in the act of concentration, were subjected to oscillating
motion and great and continuous friction, and that, after
cohesion, the struggle caused by the antagonistic efforts of
the inorganic forces continued in its interior, causing it to
heave and swell like leavening dough. Hence, it is used
to depict the incipient throes of inorganic development, in
which a primary gravitating is developing a quasi-electrical
force ; the origin of the active and passive forces being thus
foreshadowed, the antagonism in their nature plainly indi
cated. Thus, these words say, of the atoms or particles of
the earth, that they were alternately (and yet in different
particles simultaneously) attracting and repelling each other-
Literal renderings are " struggling and resisting," or again
" gathering itself together and heaping itself up," or "heav
ing and swelling." The so-called centripetal and centrifugal
forces are thus comprehended in this phrase, in their true
sense,—not in that sense which Newton and his followers attri
bute to them ; but they are acting upon particles suspended in
water, for, at present, the atoms that will ultimately form the
land are submerged and incoherent,—their planetary cohe
sion being dependent on that of the water which has drawn
them from space into itself.
" Formless and void" seems hardly a correct description of
the depicted condition of the earth, seeing that it was a
spheroidal body as much then as now, and only void in the
sense of being as yet free from organic life. "Empty, or
desert and waste," is hardly nearer the truth—"crude and
unorganized" more fully describes the state of the separate
or combined particles or atoms, but it does not give their
relations to each other, which are, as now appears, those of an
oscillating motion, with reference to their common centre
of gravity, in the interior of their watery matrix ; in which
SEc. «.] ANALYTICAL COMMENTARY. 63

motion they are striking (pressing) and rubbing against each

other, and gradually tending to destroy each other's motion
by settling towards their common centre, and simultaneously
rising from that centre through increasing aggregate volume :
hence, at first, " heaving and swelling," in the sense of " acting
and reacting by rising and falling," and then " gathering
itself together and heaping itself up," seems most appropriate
as a literal rendering. Thus, this phrase points to an inci
pient attraction and repulsion—to a centripetal and a centri
fugal force—as now manifesting themselves.

10. But] The sense of the prefixed ouav is determined

by the context. It can be interpreted and, but, then, thus,
even, for, because, therefore, and so on. There are reasons for
thinking that it has been sometimes used as an initial letter
instead of as the copula, and that it thus, in certain cases,
may form an integral portion of the word.

11. Inert] Chsc (choshec). In this word the final c, or

Hebrew caph, from its position represents the affixed pronoun
thee. So that as the ch stands for a single Hebrew letter,
cheth, the stem is biliteral—chs (ch'ash), which, read
through the reduplicate chss (chashshash), says, "He has
deprived thee" in an absolute sense ; that is, of life, activity,
and the like,—"He has brought thee to rest"—"rendered
thee hard, solid," and so on. Hence inert or inertia very
accurately reproduces the idea it was intended to convey.
It may be objected to this word that it is a noun and not
an adjective, since as an adjective it would have taken the
form chsce (chosheca'h) ; but the two adjectives with which it
is coupled, teu and beu, are also peculiar in their formation,
and exceptional, and this because the whole sentence is
highly mystical : hence, the real character of chsc can only be
learned from its subject ; but this is the earth, or solid matter,
whose condition it aid* to describe, the waters being the
 64 THE REVEALED COSMOS. [sec. II.

subject of the next sentence ; so that it is an adjective of an

exceptional form, or a noun used adjectively, because oracu
larly. It was interpreted darkness by the Jewish tradition,
under the impression that light was the first consequence
of the Divine fiat.

12. As to the phases of] SI pni (hal pnei—the hain being

represented by h). "As to the serial or successive,- that is,
progressive, changes of. " The preposition hl is not limited
to the sense upon or over, but has been variously used by the
inspired penmen. The context is, in each case, the guide to
the intended meaning. The noun pni says " changes,"
"waves," "faces," "surface," " crust of."

13. Development] Teum (th'h'om). " The developing force,"

—" the act of development,"—" the developing mass,"—" the
heaving mass," in the sense " swelling," " rising and falling."
The leading idea of the roots to which teum can be referred
is motion. Under one aspect it says, "Thou art causing
them to be"—that is, " to become active," referring to the
several successive phases of creative activity, the history
of which is about to commence,—the m being regarded as the
affixed pronoun them. Under another it is brought into close
affinity with teu (par. 9) ; but the most simple way of learning
its meaning here is through tei ium (th'hl' y'om), " Let there
be cyclical progress," which phrase it represents, with the
absorption of the two i 's (yods) : hence, " progressive deve
lopment" very accurately expresses the original idea. This
last derivation acquires great force from the fact that the
product of the first active phrase, aur ('or, par. 21), was
called ium (y'om, par. 29), as well as each of the consecutive
evolutions or phases of development.

14. Mighty] Aleim ('elo'hi'm, par. 2), now used as an adjec

tive. It is often so used to give quality in a superlative
SEC. II.] ANALYTICAL COMMENTARY. 65
sense, as in the phrase " a very high mountain," or " moun
tain of God." Here ruch aleim means " a very high wind "
in the narrative sense, and it is so rendered by the best
Jewish commentators; but it also says mystically, "Spirit of
God," and it is to convey this mystical sense that this form
has been adopted. Aleim is also frequently used in the Scrip
tures as a noun, to designate judges or persons having admi
nistrative authority—as in Exod. xxii. 8.

15. Wind] Ruch (ruSch). "Spirit." The type of motion

whose source is indefinable. The .designation of the highest
order of life. Literally, " that projected life, motion,"—
that is, " source of motion," " source of life : " hence, fitly
designating either " wind" or "spirit." The article e (ha) is
wanting, so that it says a wind, a spirit, and not the wind, the
spirit : hence, even in its mystical sense, it perhaps indicates
a subordinate spirit,—not The Spirit of God. (See App. b.)
«
16. Was rushing] Mrchpt (mrachepheth). This is a com
pound word from the roots rch (whence ruch, wind or
spirit) and pt (path) ; the latter most intimately connected
with pn (pan), from which, indeed, by transmutation, it
springs (par. 1, 12, 17).
Taken as a compound radicle, it carries with it the sense
" impregnating with the source of motion—of life :" hence,
" brooding " is a not inappropriate rendering, as of spirit ;
and, read through its distinct and visible connection with
the word ruch (mrwcAepheth), " wind," " spirit," with
which it is combined in this sentence, it is learnt that it
signifies literally, "performing the function of wind," or
" spirit," as the case may be—their common function being
to impart motion, by blowing, in the one instance, and vivify,
by causing breathing, in the other. It is intimately con
nected with the word waves, through pn, and so shows to the
scientific reader that, at this early stage of creation, a mighty
F
66 THE REVEALED COSMOS. [sec. II.

wind was imparting motion to,—that is, blowing or rwsAing

over and roughening the surface of the water—raising waves
upon it.
The phrase " ruch mrcApt" is a most interesting one, as
an illustration of the oracular form of the Hebrew idiom.
Was it idiomatically quoted in Acts ii. 2 ?

17. Over the surface qf~\ HI pni—as in par. 12. It is

possibly used antithetically, to distinguish the phases of fluid
from those of solid matter ; or mystically, the phases which
lead to stagnation—the chaotic state—from those which lead
to progressive development.

18. The waters] E-mim ('h&m-mayim). From the radicle

emm (hamam) on the ephil of which it may be considered to
have been formed, the e having been absorbed to prevent
reduplication, it draws the sense, " That was caused to be in
motion," "set in motion." This is very significant with
reference to the alternate action of wind and gravity upon it ;
for it shows that the function of water is flowing, or trans
mitting motion—moving and re-moving. Hence running
water is called living water in the Scriptures, in contrast to
dead, stagnant water, which is motionless. From imm
(yamam), whence it may—nay most probably does spring, it
says, " That was caused to flow together," " coalesce," "com
bine ;" and again, " to be in motion," " set in motion."
Water—the great remover and purifier of the physical world
.—is thus made the type of spiritualised matter. The word
e-mim is closely allied to tum (y'om) and imim (y&mml'm).

b. The highly mystical character of this verse has been

hitherto completely overlooked. The word chsc (choshec),
which generically indicates the source of inertia, is closely
allied to nchs (nachash), the serpent of the 3rd chapter of
Genesis ; in which word the n is, by position, inflecting, repre
sec. II.] ANALYTICAL COMMENTARY. 67

senting the niphal form—for, writing the two words nchsc,

on removing the inflecting prefix of the one and the pro
nominal affix of the other (n —chs—c), their common stem,
cks, appears.* Hence, as the function of nchs (the serpent) is
to tempt to moral death, that of chsc (inertia) to lead to the
cessation of motion—that is, to physical death—this sentence
might, perhaps, even be held to declare oracularly that a
spirit of deprivation—that is, a deprived or fallen spirit;—pre
sides over the changes which lead to stagnation (deprivation),
while a Spirit of God rules over those changes whose end is
progress, fhe concentrating force—that is, gravity—thus
becomes mystically allied to (if not identified with) a spirit
of stagnation—the active force with a Spirit of God.
Is it possible that the perverter is, even in this early stage
of creation, pointed at as mingling his efforts and attempts to
overthrow the creative work—the work of overthrow being
in each instance used by the Creator as the stepping stone for
a further advance ; while the active force through which He
works is identified with a Spirit of God, which is said to
be now occupied in sowing the seeds of life into the inert
elements : the seeds of death being thus attributed to the
enemy of progress—those of life to its Source P

* The antithetical affinity between this stem and the bi-literal hs

(par. 11, 36),in which the guttural cAethofthe former is replaced by the gut
tural Aain of the latter, should not be overlooked. In virtue of this change
the stem hse, "to render active," "to cause to fulfil its function," becomes
the stem ehse " to render inactive," " to cause to abuse its function" :
the word nhse, " Let us make," (par. 109), nchse, " Let us pervert."
The mystic tongue is thus in perfect harmony with the moral law, for
it says that there is but a step between action and perversion, with a
pause of forgetfulness. The philological expression of this great truth is
very simple, the change of a single letter in a common stem being all that
is necessary ; and yet it is very marked ; for, while mhse says, " working,"
mnse substitutes for this the sense " forgetting," and mchje for this,
"perverting."

f2
68 THE REVEALED COSMOS. [seC. III.

SECTION III.

Genesis i. 3—6.

(3) " And God said", ' Let there be20 volcanic action21,' and there was
volcanic action22 ; (4) and God saw 21 the volcanic action that 24 it was
good24 : and God caused an antagonism 26 between the volcanic action and
the inertia27; (5) and God called2* the volcanic action 'Active Condi
tion29,' and the inertia he called ' Passive Condition50.' And it was de
composing31, and it was recomposing32, the first33 evolution."*

19. 8aicT\ Iamr (yo'mer). The analysis of the root of this

word is calculated to throw light upon the structural genius
of the Hebrew tongue. Thus, treating amr as aamr, with
one of the a's absorbed, for euphony, it says of itself (of lan
guage), "I speak," or, more correctly, "I raise myself,"—"my
voice ;" the act of elevating being the primitive idea—the
faculty of speech the most ennobling of any simply organic
faculty : then, referring it to mur, " I flow," speech being a
stream of words; to mre, "I murmur," "I announce"—while
through mir, " I exchange " words in conversation : through
nmr, "I diffuse myself," like flowing water ; and through imr,
" I give one thing for another;" in either of these the initial
a representing the ego. The compound root amr is a primary
inflection of either of these simple roots, and, with them all,
is referable to the biliteral root mr.
Under another aspect it gives am—r, " the mother of pro
gress," which the art of speech most certainly is.*
• It should be noticed of this stem (amr), that it comprises the three
letters of which the two ancient forms of the word representing mother
are constructed,—the recognised am and now mystical mr (see par. 153).
Can this be with reference to the twofold maternity of language in its
natural and supernatural relations ? It is significant that the mystical mr
in sound resembles the diminutive ma ; so that, in the sound ma, the stem
or strong letters (mr) of mother appear—while ma is itself composed of
the same letters as am.
SEc. III.] ANALYTICAL COMMENTARY. 69

20. Let there be] lei (y'hl'). The causative letter e (the
Hebrew he", generally represented as h) is the basis of the
auxiliary verb eie: in this inflection, which is treated as an
apocopated form, the relations of the letters are inverted.

21. Volcanic action] Aur ('or). This word is derived from

the root ire (yar&h), of which it is an apocopated inflection,
aure being the full form of the 1st per. imperf. euphal, the
only change thus made being the removal of the terminal e.
A glance at the formation of this word shows that its two
primary letters, au, are, from their relative positions, inflec
tional in character, upon the form euphal ; and then it is seen
that the word aur is in reality an euphal inflection of the uni-
literal stem r. Its meaning is to be learnt from a collation of
the meanings of the several primary stems built up from this
letter : thus ire says,—1, " to hurl," " to shoot,"—then " to
dig," or "lay the foundations of;" 2, "to glow," "to burn,"
" to devastate," " to consume"—then " to shine," " to glit
ter;" "to be or give light;" and 3, "to flow abundantly,"
"to overflow." Then ree says, "to tremble," "to affright"—
rue, " to overflow," " to refresh," " to vivify"—rae, " to see*"
"to behold:" and ira, 1, "to shake," "to tremble," "to
quake ;" 2, " to be afraid ;" 3, " to fear ;" and 4, "to rever
ence." From this it is learnt that what is designated by the
word aur, primarily, " projects with violence," in doing which
it " glows, and burns vehemently," and " gives light," and
" causes to shake and overflow ;" while, secondarily, it " lays
the foundations " of a new order of things, the subsequent
germinating and vivifying influence of which is pointed out
in ere, " to impregnate," " to fecundate," " to conceive ;"
and, thirdly, it " fills with fear." This description can apply
to but two of the phenomena in nature—the manifestations of
electricity, as in storms with lightning and thunder, on the
one hand, or volcanic action on the other. Here it is most
probably intended to indicate both—the one acting upon the
70 THE REVEALED COSMOS. [sec. III.

earth from within, the other from without. Light is an inci

dent, and but an incident, of either.
A term comprehending both sets of phenomena would be
desirable—one indicating the convulsive throes of the inorganic
world then, as it were, undergoing impregnation. " Projec
tion," "action," though they include, hardly sufficiently
define, the nature of the compound phenomena in process of
operation. " Volcanic action," however, does fully express
the revealed idea, and is therefore the term required ; while,
moreover, it fully accords in its teachings with the teachings
of science. Tradition has lost sight of all but the single
incident " light," which it has preserved as the primitive
sense of the word, which it looks upon as generic—an organic
or stem word. It considers it, probably, as more immediately
connected with are—1, " to be strong," " violent ;" 2, " to
burn," "glow;" 3, "to pluck," "cleave ;" and 4, "to tie/
" bring or weave together," " combine ; "—but this root only
gives strength to the meanings drawn from its sisters.
Aur, " light," more properly refers itself to roe, to see, of
which it also is the 1st per. imperf. euphal, aurae, apocopated
by the removal of the terminal ae. This derivation, however,
is not so perfect as the one from ire : for, 1st, two final letters
have to be removed instead of one ; and 2nd, the inflecting u
has to be added, for it is neither regular nor common in this
inflection of this root, aurae not being met with, but arae, in
which the u has to be supplied by the points. The derivation
from ere (harah) is very significant ; for in auere, by apoco
pating both e's, the word is found, pointing to the primary
creative act as a conception. Additional force is given to this
derivation through er (har), " a mountain," itself the result of
the upheaving force of volcanic action.
The derivations of these primitive words must not be con
sidered as though they were the artificial constructions of
man. They are the result of inspiration, and hence it is that
they so fully convey and preserve the idea which they are
•EC. III.] ANALYTICAL COMMENTARY. 71

intended to bear, which is thus, in a manner, indelibly stamped

upon them. Man classifies them afterwards, and thus dis
covers that a guiding principle has constructed his language,
which he then reduces to a system by his arbitrary gram
matical rules ; but it is the unity of the principle at work
which enables him, at last, to determine the orderly, the
strictly scientific manner in which it has worked—the science
of man being merely his recognition of the consistent plan
and unity of design of the Divine workman.

22. And there teas volcanic action] With the addition of

the copula the Hebrew form is the same as " Let there be
volcanic action ; " the accomplishment of the Divine fiat
being thus announced in the very words of that fiat.

23. Saw] Ira (yar'). A play upon words is found

between this word and aur ('or, volcanic action),—an allite
rative and oracular play. It is because of this play, this
distinct connection between these two words, which is so
transparent that it is at once perceived, that aur has, subse
quent to the early loss of its original and primary meaning,
received, and so long retained, the sense light—the existence
of light being necessary to the exercise of (human) vision ;
but even under this aspect volcanic action would make itself
more grandly, more awfully visible in the darkness in which
the earth would appear to be still shrouded, so that a special
creation of light at this period, and especially one inde
pendent of the regular sources of light, is unnecessary ; and,
moreover, it is now seen that it did not occur.
The act of vision here is God's. It is rather an act of
super-vision, for God not only sees, but considers, judges, and
approves.

24. That] Ct(ci'). "For," "because." God not onlyjudges

that it is good, but regards it because it is good. Had it been
72 THE REVEALED COSMOS. [sec. III.

ineffectual or failed to fulfil His purposes, it would have also

failed to meet with His regard.

25. Good] Tub (t'ov). The root tub says, " to be bril
liant," " fruitful." In tup (t'oph) it points to "cohesion" as
one of the qualities that it characterises, and in tpp (taphaph),
to a " swaying to and fro motion," like that of an infant just
learning to walk. Can this have been with reference to the
primary cohesion of particles, and then to the oscillation in
motion or surface level of the newly cohering and still plastic
mass, caused by the volcanic action to describe which with
approbation this word was first used ; and does it also mark
emphatically an alternate action ? It could, perhaps, well
bear this sense in all of the creative phases to which it was
applied, though its primary use thus need by no means limit
it to that sense even in describing creative energy.

26. Caused an antagonism] Ibdl (yavddel). The Jewish

interpreters have considered this form as an apocopated ephil
inflection. It signifies, caused a separation or division, in
the highest sense—that is, a direct antagonism.
The use of this word here is most important, for it clearly
defines the true relations of the active and passive forces of
nature to each other : they are antagonistic. Hence, gravity
as a concentrating force, one developing a tendency to rest—
that is, to the extinction of motion—is a passive force, and
therefore cannot be the source of the motions of the universe,
and especially of those of the heavenly bodies, but must be
resisting those motions, and endeavouring to concentrate all
of these bodies into a single mass; just as it originally drew
the atoms of the earth into that planet from space, and caused
them to tend towards the centre of its primary watery
sphere.
From this it is learnt, as from scientific induction, that
every reacting force must, both in principle and in fact, be an
SEC. III.] ANALYTICAL COMMENTARY. 73

antagonistic force to the active force which it is reacting

against, or resisting.
Is it without significance that the word "devil" (used
instead of Satan, or antagonist) is formed by a mere trans
position of the radical letters of this root as pronounced by
the Masoretes—vdl—dvl ?—That the v sound represents the
b is seen from the French diable and Latin diabolus.

27. The inertia] E-chsc ('ha-choshec). This word pos

sesses the article e here. When first used (par. 11) it has no
article. Then it was an adjective—now it is clearly a noun.

28. Called.] Ikra (yikra'). "Called to," " exclaimed of"—

the preposition / being used with it. Through the biliteral
root kr (kar), especially in kur, it conveys the idea of " bind
ing" or "attaching to"—" impressing on." The act of call
ing here is rather that of giving such a character to the
force or object to which the name is applied, that it will
always carry with it, and impress upon the observer as a
natural and necessary consequence, the idea embodied in and
expressed by the name. It must be remembered that the act
of calling is God's. In calling He expresses the natural law.
It will be observed that the word ikra is a simple extension
of the word ira (par. 23), by an inserted k. This also repre
sents a form of play upon words.

29. Active Condition] Ium (y'om). This word springs

from the root imm (yamam), of which it is the 3rd per.
imperf. euphal apocopated. It says, "That was caused to
flow together"—"to move in a circle"—"revolve," "evolve."
Hence, as a noun, it indicates "the act of flowing," "a
stream," "series," or "succession of events" — thence a
" cycle," " phase," or " formation ;" a " revolution" (day),
" evolution," or " condition ;" the development of one con
dition from another ; a " progressive sequence in advance,"
an " event."
74 THE REVEALED COSMOS. [seC. III.

Here ium is used as a generic term applied to the condition

of flowing together—that is, of creative combination.* Hence
it is correctly rendered "Active Condition." When more
limited in its sense, as to a single creative act or transforma
tion of matter, it says, " evolution " (par. 33), with the view
to " formation," then signifying " a formative act." It also,
when thus used, means " phase"—indicating either of the
successive phases through which matter passed in the process
of creative development. Through its more limited radical
sense " flowing together," applied to a " circle," or " revolu
tion," as always flowing into itself, it means a " cycle," or
period of time, the duration of which is determined by some
definite phenomenon (revolution) : thus, a " month" is one,
a " year " another cycle of days—the period of " lunar reces
sion " is another, and that of " solar precession " yet another
equally well-marked cycle ; while in the single day a "single
revolution, or return of the circle of motion into itself" is found.
Hence the word ium (or y'om as they would write it) has
been limited by the Masoretes to this revolution, and translated
or interpreted day, so that it has had this meaning absolutely
stamped upon it : but, as first used here, it signifies the
active condition impressed upon the hitherto inert matter,
by the living or active force at length acting upon, or infused
into it; while, in the so-called "days" of creation, it means—
1. The definite change, or evolution, which has taken
place; and
2. The definite period of time, cycle, or revolution occu
pied in effecting the change. The cycle of precession, as the
* It is almost a pity that modern requirements render it necessary to
translate this word, when it is used in the manner in which it now first
appears. It clearly has the force of a proper name given to it, for God
calls the volcanic action " Ium." If, under this view, "the first Ium,"
" the second Ium," and so on, appeared in the English version, the value
of the word, as a generic term, would never be lost sight of. It would
invite reflection, even in the casual reader, instead of, as now, being passed
over because arbitrarily representing an idea with which every one thinks
himself only too familiar.
SBc. IH.] ANALYTICAL COMMENTARY. 75

longest definite astronomical revolution known, is most pro

bably the measure of the length of each so-called " creative
day."*

30. Passive Condition] Lile (layila'h). Through its anti

thetical relations to turn the meaning of this word, in this
passage, is at once known to be "Passive Condition."
These antithetical relations have always been recognised, and
through them it has been rendered " night," this sense
being -arbitrary. It possibly springs from ill (yalal), "to
be sorrowful," " to put on mourning," as though in it nature
were represented as grieving over the cessation of activity—
its temporary death ; but, in nU (nalah), its significance here
is more pointedly indicated, for that root says, " to bring to
an end," or, as now used, to bring the active condition to an
end—that is, to lead activity to passivity—to lull, as the
English might give it; for the cessation of activity must
be passivity : hence " Passive Condition." The word may
have been framed from that root, the reduplication of the /
giving emphasis, but it also can be referred to He (yalah),
which, antithetically to ale (alah), " might," signifies " abso
lute deprivation of strength," " loss of power," " exhaustion"
—the prefixed I being regarded as prepositional in its origin.
In any case the meaning here is the same, the word being
used to indicate that to which it is applied as in an exhausted
state—that is, a passive condition.

31. Decomposing] Hrb (herSv). "Disintegrating," "de

generating," " degrading," " destroying," " deforming,"
" throwing into confusion," " rendering desolate," " reducing
to its primary atoms," " mixing together," " redistributing."
The root hrb (harab) signifies primarily " to mix together,"

* See Orbital Motion (par. 268), and Astronomical Investigations (Intro

duction). By the Author. London : John Churchill and Sons. 1863
and 1865.
76 THE REVEALED COSMOS. [iEc. III.

" throw into confusion," " render desolate." Hence the act
of reducing to its primary elements—of decomposing, is
intended here ; decomposition being the first step in chemical
evolution.
The words iei hrb (y'hl' herSv) should be taken in combina
tion, as forming a verb, the inflection being accomplished by
the auxiliary, like iei bne (y'hl' bonSh) in Gen.iv. 17 ; and so
also should the words iei bkr (y'hl' voker), which follow. It is
in consequence of this form of construction that iei (y'hl')
is repeated in the sentence.

32. Becomposing] Bkr (voker). " Re-integrating," "re

generating," " renewing," " restoring," " reforming," " re
constructing," "bringing to order," "recombining," "develop-
ing."
The radical idea conveyed by bkr is " to cultivate," " break
(bring) forth," " build up." It is antithetical in its relations
to hrb (herSv) : hence, the latter having been interpreted
evening, it has been rendered morning by the Jews—the break
ing forth of the day; but now that it is seen that the other
signifies decomposing, it becomes as evident that it means
recomposing. Hence, the successively repeated sentence in
which this word is found says, in its entirety, that formative
evolution was the accompaniment and result of a simultaneous
act of decomposition and recomposition.
Its strictly scientific accuracy, as a phrase, is also recog
nised, for, in each instance, the degradation of the material
elements precedes their redistribution and progressive deve
lopment, each formative act being truly redistributive and
developmental.
The Jewish theories accounting for and explaining this
phrase can throw no light upon it or its origin, since the Jews
are evidently ignorant of its true meaning and value. They
found it in the text and tried to explain it as reasonably as
they could, through the language with which they were
SEc. III.] ANALYTICAL COMMENTARY. 77

familiar ; and actually derived from it their custom of com

mencing the day with the evening. They recognised its
antithetical relations, and therefore would admit, as is now
affirmed, that, when the one word means disintegrating, the
other signifies re-integrating, and so on.

33. First] Achd fechadh). In this word the a is, by

position, the ego, the true stem being the biliteral root chd.
Referred to ichd (yachadh), it says, " I bring together," " I
combine," "I unify" or "make one of." In ikd (yakadh)
it gains the meaning, " I burn." In chde (chadhah) it adds,
" I glitter." This root, chd (chadh), also primarily means
"to burn." The Jews treat achd fechadh) as a primitive,
underived word. A primitive word it certainly is, but it is
referable to the biliteral root chd, and is to be interpreted
through that root. This root says, " to bring to one," " to
bring together," "to combine" or "unite." It also says
how this bringing together is accomplished here, where it is
first used,—by "combustion ;" with its result—"brilliancy,"
which is to lead, ultimately, to " happiness," " rejoicing."
This word, as a noun, therefore, means " combustion " and
" combination," as well as " oneness " or " union."
In this sentence the word ium already changes its meaning.
It has but just (par. 29) been interpreted "Active Con
dition :" now it as clearly means " evolution," in the sense of
" formative act," or " formation"—designating the actual
condition of the changing elements to describe which it is
applied. Presently (par. 71 and 78) it will be found to sig
nify day.
Thus the phrase first evolution, when interpreted, actually
declares the nature of that evolution—that it was a condition
of combustion.

c. The nature of the first phase of the active condition of

matter, as set forth in the Revealed Cosmos, is now manifest.
78 THE REVEALED COSMOS. [sec. in.

It is a condition of combustion, of cosmical combustion —that

is, of volcanic action ; as the study of the geological structure
of the earth has already taught man to infer.
The Jewish commentators have quite lost sight of the
grandeur of the actual revelation, and have interpreted this
phase as that of the creation of light ; and Christian commen
tators, treading only too closely in their footsteps, are eloquent
in their admiration of the grand simplicity of the fiat, "Let
there be light;" but how much more truly grand is the
reality !
There are several important points to be noticed in this
portion of the record—1. God announces Himself as the Source
of the active state and issues His command. 2. God declares
an antagonism between the active and passive forces—causes
it indeed : and 3. God determines the natural law of the
state He has induced—declaring it to be the active condition.
Then the important law is formularized, that progressive
action is a result of two seemingly contrary phenomena—
disintegration and re-integration—the former preceding the
latter, death as it were anteceding life. This law is so impor
tant that it is repeated at the close of each active phase.*
This law now affects man's physical and moral nature, but
as a consequence of the fall, for he was created exempt from

* When the universality of this law is considered, through its application

at the end of each phase, or period of transition from a definite to a higher
condition, two suggestions flow from it. 1. That had man not fallen his
physical nature would have been exempted from its action by a special act
of Divine interposition, through which his transition to the state for which
he was preparing, and as a preparation for which he was put on his pro
bation at his creation, would have been accomplished without the sub
jection of his body to the penalty of sin—death; and, 2. That in the
Christian principle of self-denial and self-sacrifice, (which is indeed only the
renewal and extension of the Adamic probation,) the application of this law
(through his moral to his physical and psychical being) is recognised in
man ; while under it his natural inclinations and impulses are deprived
of their strength by a gradual and steady process of voluntary resistance,
in order that his supernatural tendencies and relations may be developed,
his spiritual nature fully matured.
SEc. III.] ANALYTICAL COMMENTARY. 79

it. In the fall his moral and physical disintegration com

menced—in the redemption their re-integration was initiated
—the final expression of the law being found in his death,
followed by his resurrection.
Man is apt, in considering his present nature and relations,
which are those introduced by the fall, to overlook the higher
moral and physical conditions in which he was created.
These can only be studied in the life of the Redeemer, who
came into the world not only to redeem fallen man, but to
show him how he should pass his life so as to render that life
acceptable to its Creator—obedience, self-sacrifice, and charity
being the great lessons taught practically by Him.
The manner in which the numeral word one, while enume
rating declares the nature of the phase to which it is applied,
is not the least important of the results derived from inter
pretation. The principle involved will be presently found to
extend itself to the numerals describing each successive phase,
including the seventh. From this the inference can be very
properly drawn that the remaining numerals down to the
tenth declare the several phases through which the present
order of creation will pass to its close. And so they do in a
wonderfully prophetic manner, as will be seen in its proper
place.
80 THE REVEALED COSMOS. [seC. iv.

SECTION IV.

Genesis i. 6 —8.
(6) "And God said, 'Let there be expansion54 in the midst of the
waters, and let it be dividing 35 between waters as to waters :' (7) and
God caused 36 the expansion, and it divided between the waters that were
below as to the expanse57, and the waters that were above as to the expanse ;
and it was so. (8) And God called the expanse ' Heavens'9.' And it
was decomposing, and it was recomposing, the second 59 evolution.""2

34. Let there be expansion] Ieirkih (y'hl 'r akrah). "Let

there be expanding." The triliteral stem rkh (rakah) says,
" to stretch out," " spread out," " diffuse." The biliteral
stem rk (rak) conveys the sense " to make thin," with the
combined action of spreading out with a flowing motion,
"to attenuate," with increase in volume, —that is, "to
expand." In rik is found the additional sense "to make
empty," " void." Hence rkih (rakl'ah) is identified with the
act of expanding on the one hand, and with space, through
its leading characteristics, on the other. This identification
of the idea is important. It acquires fresh significancy when
it is remembered that smim (the heavens) has been already
learnt (par. 5) to indicate a something which also possesses
the leading characteristics of space, as distinguished from
those of matter ; for that which is represented by the noun
rkih, it will be presently seen, is called smim.
Of course the fiat, " Let there be expansion in the midst of
the waters," being interpreted, means, " Let there be evapo
ration." This vaporization, which includes volatilization, is
the natural and necessary consequence of the volcanic action ;
the combined act producing as its intended result the evolu
tion of the atmosphere of the earth. (See App. g.)
SEC. IV.] ANALYTICAL COMMENTARY. 81

35. Let it be dividing"} lei mbdil (y'hV mavddl'l). The

ephil participle of bdl (par. 26), with the auxiliary verb.
" Let it be causing an antagonism." This is exactly what
occurs in rapid evaporation ; as in ebullition, in which
bubbles (spaces) of vapour (steam) rise to the surface and
fly off from the unchanged water, combining in space.
Some commentators are of opinion that the phrase " and
it was so" should follow the sentence " between waters as to
waters," instead of being at the end of the next verse.

36. Caused. Ihs (yahas). Owing to the mistaken tradi

tion of a solid firmament, this word has been hitherto trans
lated made, and in this manner it probably derived the
secondary sense in which, when the construction of material
objects had to be mentioned, it became subsequently used
in the Scriptures. In designating and describing the
consecutive phases of creation, it has been employed as a
complementary word to bra (par. 3), to indicate,—1, The
evolution of the atmosphere ; 2, The evolution of the active
function of the luminaries ; and, 3, The evolution of land
animals : while, further, its stem, in the inflection nhse (par.
109), is applied to the proposed evolution or making of man.
Hence it describes those phases which intervene between
the consecutive repetitions of the word bra. When it is
remembered that the primary meaning of the stem hse is
" to cause to fulfil a function," " to lead to the production
of," and then " to make sensible," " cause to gush forth,"
" constitute," through which it gains the sense " make," it
becomes intelligible that it is thus employed in order to show
that evolution is at once a consequence and a cause of creation
—a measure of progressive action ; for the word implies con
tinuous function in preparation for and leading up to a new
creation : whereas bra, to which it is subordinated, indicates
the accomplishment of a creative act, most probably by a
new expression of the action of force upon the progressively
G
82 THE REVEALED COSMOS. [seC. it.

developed matter. Hence the distinction between the stems

hse and bra would appear to be, that while bra signifies a
creating act,—one giving a fresh starting point for deve
lopmental succession, hse expresses an advancing act,—the
progressing developmental evolution which is declared to
originate in bra. From its manner of use now and in the
fourth phase, as well as elsewhere, it is evident that ihs
must in each instance draw its value from its relations
to the context. Here nothing is made, —a condition is pro
duced, a function fulfilled.

37. As to the expanse] L-rkih (la-rakl'Sh). Here the

word rkih takes its most limited sense, "expanse." By
expanse the general sense " space " is implied. More exactly,
considered through the function of evaporation and volati
lization, " the atmosphere " is intended, the evolution of some
of the chief constituents of the gaseous envelope of the earth
being now indicated.

38. Heavens] This word has been discussed in par. 5.

God called—that is, impressed upon space—the power of con
veying to man the primitive idea of heaven, as of something
beyond the reach of his present range of intelligence.
It has been conjectured that the sentence " and God
saw that it was good " should follow here ; but this
opinion is only based upon the idea of an artificial har
mony : it is not a necessary sequence. The different way
of expressing the successive phases has possibly a mystical
import.
The language in which this phase is described is highly
mystical. It has a spiritual sense, the analysis of which
has not been attempted here. Typically it points to the
distinction between the good and the bad,—the selection of
the one from the other, and the purification and resurrection
of the good.
 SEC. Iv.] ANALYTICAL COMMENTARY. 83

39. Second] Sni (sheni'). The biliteral root sn, "to

divide " (whence sn, " a tooth"), says in sne, " to repeat,"
" renew ;" so that the numerical value is sn—i, " he has
divided me," "renewed me," "repeated me;"—that is,
either by division or addition, converted " one" into, or made
"two:" hence "the second evolution," or " evolution two."
But sne also says, " to render different," " change," " con
sume." The cognate roots—nst (nashath), " to lick up,"
" dry up," " cause to vanish," in each instance through the
action of fire; isn (yashan), "to render sapless," "dry up;"
and ist (yashath), " to dry up,"—confirm this idea.
Hence, as the second evolution results from the action of
fire upon water, mm sni, " the second evolution," being inter
preted, says, "The evolution that has dried me up," "that
has evaporated me," " the condition of vaporization ;" and,
as volatilization is included in the resultant action, this
phase comprises in reality the record of " the evolution of
the atmosphere."

d. The Revealed Cosmos, as now interpreted, tells the

scientific reader that the second phase of the active condi
tion of matter was devoted to the evolution and preparation,
or maturation of the atmosphere.* This, he learns, was
* The Jews believed and taught that the word rkih (firmament) signified
a crystalline canopy, or solid structure, made by God to support the
waters that were above it, and prevent their falling upon, and again sub
merging the earth. Those modern commentators, therefore, who, in their
efforts to show that Scripture and science are not at variance, read, inthe sense
" expanse," space, or even, as is now proved to have been its real meaning,
the atmosphere, in reality affirm that they understand what they consider
to have been the language of the Jews better than the Jews themselves.
But in affirming this they admit that Revelation has not always imparted
the same lesson to man—that for some reason it has, in the course of time,
changed its sense ; and there they leave the question, without considering
what an important principle is at the root of their theory. They indirectly
allow all that the author claims, but fail to read the lesson which it
teaches. (See App. I.)
G 2
84 THE REVEALED COSMOS. [sec. IT.

accomplished by the action of fire on a grand scale on the

fluid and solid particles of the earth, vaporization and
volatilization having resulted from and been a necessary con
sequence of the volcanic action which preceded it. On the
other hand, combustion is as necessary for the appearance of
the dry land (as well as to aid it in discharging its functions) ;
for a diminution in the bulk of the water, by lowering
the level of the water-line, must have greatly aided the
uncovering of the land, although the central expansion of
the earth, by increasing its actual volume and relative
surface area, would lower the depth of the water spread
over its whole surface, and thus render the uncovering of
the higher portions of the land, as they were raised by the
central forces, more easy.
The accuracy of its minute details and synonyms is very
remarkable. Thus, the process of rapid evaporation, as
witnessed in the boiling of water, is accompanied by the
formation of bubbles,—that is, of spaces in the water, which,
on leaving its surface, combine in the illimitable space,
and thus show to what the term heavens is generically
applied, identifying it with the immaterial—space, the
heavens being thus indicated as separate from matter in
its present form.
Then, again, the passage of the separate bubbles from
the material element in which they are formed to the
immaterial regions towards which they so rapidly tend
not inaptly typifies the resurrection and ascension of man ;
the air or typical soul found in all (unstagnant) water,
as it rises from the water in the act of boiling, removing
a film of water (body) which it causes to rise with it, or
takes up into space.
To the spiritual inquirer this portion of the record says
that water, in its double qualities, moving and stagnant,
is used as a figure of man, to whom the fiery furnace of
self-denial and suffering is a probation under which the
SEc. IV.] ANALYTICAL COMMENTAKT. 85

good pass upwards, like steam from the action of fire,

while the bad remain, imprisoned by their own condensed
or spiritually dead and stagnant state.
Taking water as the type of man, a remarkable parallel
is found between the consecutive narrative, as it has been
so far interpreted, and what the Christian knows to be
going on in the human race. Thus, water was created
for a purpose: in passing through space it gathered up
and absorbed into itself solid matter, which developed
volcanic action ; this vaporizes a portion of the water, but
is relatively powerless on the great bulk, which remains
in its condensed state, chained to the solid burning mass
of matter. But man also was created for a purpose: in
an early stage of his career he gathered and ate the for
bidden fruit, which kindled the fires of natural passions
within him; in resisting the action of which some, like
the vaporized water, become so purified that at their death
they pass from the earth—in the act of resurrection to
have their bodies restored to them in a glorified state ;
while others, who indulge their passions and remain perma
nently their victims, will find in their resurrection that
they are imprisoned by and chained to the gross bodies
which they have themselves, by nourishing and cherishing,
developed.
86 THE REVEALED COSMOS.

SECTION V.

Genesis i. 9, 10.

(9) " And God said, ' Let the waters under the heavens be gathered40
to one place41, and let the naked land 42 appear4* ;' and it was so44. (10) And
God called the naked land ' Earth4',' and the gathering46 of waters He
called ' Seas4' :' and God saw that it was good." '

40. Let be gathered] Ikuu (yikka'vu). " Let be brought

together." In hue, to which through mkue (mik've'h) this
word is referred, is found "to bind," "gather together,"
"combine." In kee, "to make blunt," "dull," "dim"—
"not translucent"—that is, "to condense;" in ike, "to
grasp," " collect ; " and in nke (nakah), "to strip," " make
naked ;" " to bare," "uncover : " hence, while this word
means " gather together " or condense on the one hand,
it at the same time signifies "uncover" or "lay bare"
on the other.

41. Place] Mkum (mak'om). "Condition," "consis

tency."
The separation between the land and the water indicated
here is twofold—1. That arising from the upheaval of the
continents ; and 2. That resulting from the sedimentary
deposition of the remnants of the earthy particles, with
which the water has been more or less turbid. The water
is brought now to its natural consistency.
There is an alliterative play between ikuu, mkum, and
mkue, which is not without its significance.
 SKC. v.] ANALYTICAL COMMENTARY. 8?
42. The naked land"] E-ibse ('hay-yabbasha'h). In this
word the primary e is the definite article, while the initial
i and final e are inflecting letters, the biliteral bs remaining
as the stem. This root has three primary meanings—
1. " To deprive of a covering or colour ;" 2. " To bring
to shame ; " 3. " To spread or extend itself."
The first of these embodies the act ; the second, the moral
consequences of the act, regarded as human; the third,
the tendency of the consequences of the act—demoraliza
tion, similarly viewed.
Taken in its absolute relations, ibse signifies " that which
has been uncovered," " stripped," " brought to shame ; "
" that has been dried up," " made arid," " bald ; " " parched
up," " rendered sapless " (b-as) through the action of fire.
Hence it is here used as of naked and desert land ; in the
sense, void of vegetation—of organic life.
Through ibs, the word ibse says, " dried up," " arid,"
" bald," " parched up," "sapless." A reference can, there
fore, be clearly seen here—1. To the volcanic action to
which the land has been subjected, and through which it
has been consolidated and dried up (in its interior, for its
surface must still have felt the effects of the subsiding
waters) ; and 2. To its being as yet arid, or void of organic
life. This is confirmed by nbs, in which are found "to
glitter," "sparkle," "give light," "burn;" as though
to show that volcanic action was still making itself felt on
the surface of the earth, even if only partially, each volcano
being a relative spark as regards the stupendous effects
that must have, at first, shown themselves. In 6ms the
meaning "stripped" is the radical sense, first of colour,
light, as of the sun when it is darkened ; then of " clothing,"
as of the earth when it becomes " desolate," " a desert,"
that is stripped of its covering of vegetation ; and from this
sense it derives that of " shame," because the act of stripping
 88 THE REVEALED COSMOS. [seC. v.

is always accompanied, in human beings, by a feeling of

shame.*
Here ibse (y&bbiisha'h) means " that which has been un
covered," the fruit or result of the uncovering; that is, the
naked land—the land which has been uncovered by the
retiring waters and so left bare—doubly naked because now
for the first time, stripped of its watery garb, and, as yet,
unclothed by vegetation—barren, arid, desolate.

43. Appear] Trae (theraS'h). When the affinity which

has been shown (par. 21) to exist between the stems ire and
rae is remembered, it will be seen that trae may be also
intended to declare that the land was upheaved, and that the
uncovering was caused by the final oscillations in its surface
leading to depressions in the crust of the earth on the one
hand, into which the waters subsided, and upheavals on the
other, through which the naked land was raised above the
level of the relatively subsiding waters—or appeared.
The Hebrew word er (har), " mountain," links the roots
ire and rae together in a very expressive manner; for a
mountain, through its upheaval, is made prominent or rendered
visible.

44. And it was so] According to some attempts at a

reconstruction of the text, a whole verse has been omitted
(lost) here ; so that v. 10 should commence—" And the
waters under the heavens were gathered unto their places,
and the naked land appeared ;" but all such attempts at
reconstruction can be only speculative and possess no abstract
value. If words or sentences have, in the course of ages,
dropped out of the text, it is clear, since it can be re-inter-

* In bas the stripping off of the good is supplemented by an actual

clothing with evil. The slang term bosh, " stripped of sense," probably
springs from the biliteral bs, by a direct descent from the ancient tongue,
through the Hebrew or its sister dialects.
SBc. v.] ANALYTICAL COMMENTARY. 89

preted, that all that is necessary for the interpretation of the

oracle has been preserved.

45. EartK\ Arts ('erSts). Here, from having been applied

to the whole spheroid or planetary body, the word " earth "
is limited to the designation of the land, or solid matter,
but it is commonly used for either.
It is a significant fact that the word arts, hitherto pointed
by the Masoretes arets, is now converted into erets. Had
this distinction been made as between the planetary body and
the naked land, it would perhaps be intelligible ; but this is
not the case, for, in Gen. ii. 4, where it designates the planet,
it is pointed erets. The absence of the definite article is the
ground for this change : this shows plainly what a purely
artificial and arbitrary system that of the points is. To
illustrate this distinction in English, it is as though the word
"earth," with the before it, should be written arth ; thus
" erth," when alone—" the arth," when with the article.

46. Gathering] Mkue (mik've'h). The relations of this

word to ikuu and mkum have been indicated in par. 41.

47. Seas'] Imim (yamml'm). This word has a very close

affinity to e-mim ('ham-m&yim, par. 18), and ium (y'om, par. 29).
It has also an alliterative relationship to smim (shamayim,
par. 5). It very suggestively points to the plural form, im, as
having originated in it and being a form of repetition—im,
im, a sea, a sea ; that is, seas.

e. In the first part of the third phase of the active condition

of matter the Revealed Cosmos tells man that the continuous
action of the volcanic force at length raises the solid matter
or naked land above the level of the water in which it has
hitherto been immersed, and thus divides the surface of the
 90 THE REVEALED COSMOS. [sec. V.

earth into land and water. Three causes seem to have pro
duced this result :—1. The actual or local upheaval of the
land ; 2. The central expansion of the earth, producing a
relative diminution in the depth of the water which has
hitherto covered the now exposed parts by increasing the
surface area over which it is spread; and 3. The actual
diminution in the volume of the water, caused by evaporation ;
the logical and necessary sequence being the uncovering or
appearance of the land, and the consequent division of the
surface of the hitherto watery sphere into continents and
seas, land and water, so that physical development is now
completed;—the three physiological elements,—water, air,
and earth,—being ready and fitted for organization.
The central upheaval will thus have been in part gradual,
from central expansion, and in part sudden, from the more
violent volcanic throes ; the mean surface level being deter
mined by the one, the mountain ranges illustrating the other.
The cyclical oscillations in the level of the upheaved land,
now recognised by geologists, must be carefully distinguished
from the primary upheaval, as well as from the accidental or
purely local consequences of the earth's internal action, which
from time to time come under observation*

* See Introduction to Astronomical Investigations ; and Orbital Motion,

pp. 13, 50, and 135—137.
 ANALYTICAL COMMENTARY. 91

SECTION VI.

Genesis i. 11—13.

(11) "And God said, 'Let the earth vegetate's vegetation* — the
herb8" seeding" seed58, the fruitful tree" producing64 fruit66 according
to its kind56, in which is its seed" — upon the earth58;' and it was so.
(12) And the earth was caused to germinate w vegetation—the herb seed
ing seed according to its kind6", and the tree producing fruit in which is its
Beed, according to its kind ; and God saw that it was good. (13) And it
was decomposing, and it was recomposing, the third61 evolution."/

48. Let vegetate] Tdsa (tadhshe'). "Let be caused to

vegetate." This word is an inflection of the root dsa. It has
been hitherto treated as an active inflection, and has been
therefore allowed to remain, as though so inflected, in
the text, since the responsive utterance, " was caused to
germinate," shows that the action implied is not the direct
action of the earth, but the expression of a force acting on it
—a new force, the advent of which is thus announced, which,
from its function, is the organic or" organizing force ; but the
responsive utterance not only prevents a misapprehension, —it
shows that the Divine fiat is in reality similarly inflected, for
tdsa is not only found in kal, but also in euphal, so that the
context must be the guide to the actual inflection intended;
and as the context, in the word tutsa (par. 59), says that the
earth " was caused to germinate," the w being present as a
substitute for the initial i of itsa, it is thus evident that tdsa
here represents the euphal form, and says, " let be caused to
vegetate." The radical idea of dsa is " to sprout," " shoot
forth," "bring forth"—hence, "have young," "be young,"
"vegetate," "produce," "make green." It forms, in con
92 THE REVEALED COSMOS. [seC. vI.

junction with dsa, a very expressive phrase,—tdsa dsa. Now

dsa is a generic term, used here to designate the whole
vegetable kingdom, hsb (hesev) not being coupled with it,
as has been taught by the early Jewish commentators, but
commencing a fresh clause or rather sub-clause in the sen
tence, to indicate the first of the two branches into which
the vegetable kingdom is divided—the plant or herb, and the
tree—the seed-bearing and the fruit-bearing—the vegetable
and the woody structure. Hence tdsa signifies "fulfil the
function of vegetation"—that is, " vegetate," " produce," or '
" bring forth ;" while dsa represents " the produce of the func
tion of vegetation," and therefore here stands for " vegetable
life"—"vegetation."
That this is the true view is at once learnt by comparing
the sentence tdsa e-arts dsa (tadhsh? 'ha-'arSts deshe"), with
the similarly constructed sentences, isrtsu e-mim srts (yishrtsu
'ham-maylm she're'ts), and hup ihupp (h'oph yh'opheph), ver.
20 ; and e-rms e-rms ('ha-renies 'ha-romes), ver. 26.

49. Vegetation] Dsa (deshe"). A generic term used to

designate the whole vegetable kingdom (par. 48).

50. The herb] Hsb (hesev), without the article. A generic,

or rather a sub- generic, term, used to designate the results
of vegetation in its most restricted and simplest forms—as
" the herb," " vegetable," or " plant "—the true distinction
being pointed out, that which "seeds seed;" that is, whose
seeds are not contained in a fleshy pericarp, to distinguish
this class from the next—the fruit tree, both in the order of
their relative structural development and importance. This
distinction, which presents itself at once to the eye, has more
over the advantage of being a truly scientific one, based
upon an intelligible and clear principle, any exceptions to
which only serve to prove the rule. There is a structural
affinity between hsb and Ms (hets, " a tree"), which is very
SEC. vI.] ANALYTICAL COMMENTARY. 93
striking, and should not be overlooked ; for in the latter the 6
of the former is converted into ts (tsade), the s having been
absorbed, for euphony. A very significant illustration is
found here of the plan on which, under the influence of inspi
ration, the unpointed Hebrew tongue has been constructed,
and its physiological relations; for both of these words are
thus referred to their common radicle, hs, with its primary
meaning, " to fulfil a function" (par. 36), the distinction being
that the one, the herb, fulfils its function upon the ground, as
signified by its final b, while the other, the tree, fulfils its
function after going out from,—that is, above the ground,
or elevated into the air, as indicated by the primary or
physiological meaning of its final ts, "to issue forth" or
"draw itself out from."

51. Seeding] Mzrih (mazrl'ah). " Producing," " scatter

ing," " sowing." The leading idea comprehends to produce,
and then to scatter, or plant " seed." The phrase mzrih zrh
(mazrl'ah zerah) is similar in construction to the phrase tdsa
dsa, discussed in par. 48.

52. Seed]. Zrh (zerah). A generic term designating the

reproducing germ. Some commentators would add, " accord
ing to its kind" here.

53. Thefruitful tree] Hts pri (hets prl'), without the article.
Some MSS. prefix the copula—" and the fruitful tree." The
form hts points to the increased strength given to the vegeta
tion by the addition of woody fibre, as well as to the relations
of the tree, which is extended upwards from the earth. Pri
is used adjectively,—fruitful, in the sense fruit-bearing.

54. Producing] Hse (hosS'h). Some MSS. give huse in

each of the consecutive passages in which this word is used.
In it the common radicle of hsb and hts appears.
 94 THE REVEALED COSMOS. [seC. TI.

55. Fruit] Pri (pri'). " He has made me fruitful." This

word is now used as a noun. It is a generic term, distin
guishing the fruit-beeaiag from the simple seed- bearing
vegetable organism.

56. According to its kind] L-min-u (l-ml'n-'o). The distinc

tion in kind or species is thus, even in the vegetable king
dom, a primary one.

57. In which is its seed] Asr zrh-u b-u ('asher zarh-'o v-'o).
A peculiar construction—" which (has) its seed in it."

58. Upon the earth] SI e-arts (hal 'ha-'arSts). This should

be read, " Let the earth vegetate vegetation upon the earth
—the herb seeding seed, the fruitful tree producing fruit
according to its kind, in which is its seed;" the clause dis
tinguishing the two classes of vegetation being constructed
as though bracketed off.
Considering the whole paragraph, it can well be asked here
—Does not this closing phrase, " upon the earth," point to
the fixity of vegetable life in its grand results, as compared
with the mobility of animal life ?

59. Was caused to germinate] Tutsa (t'Stse'). From itsa

(yatsah), " to send forth," " bring forth," "sprout," "shoot
up," " go out." The causation is expressed by the euphal
inflection. The affinity between tutsa and tdsa should not be
overlooked—in it the ds of the latter are changed into ts
(feade). This change is similar in character to that already
pointed out as being made from hsb to Ms (par. 50). The
root dm says that vegetation is the result of a peculiar or
organizing action upon the comminuted particles of earthy
matter ; while itsa says that the result of this action springs
from, or is sent out of the earth—water supplying the matrix
or primum mobile; Tutsa thus furnishes the common link
SEC. vI.] ANALYTICAL COMMENTARY. 95
through which dsa hsb and Ms are bound together. In ver. 24
it extends this connection to the animal kingdom, for tutsa is
there used to express the fiat in virtue of which the earth is
caused to send forth animal life. This is to show how intimate
is the relation between vegetable and animal organisms. (See
App. b.)

60. According to its kind] L-min-eu (l-ml'n-e'hu.) The form

is l-min-u, in speaking of the fruit, in v. 11. The kind or
species here probably applies to the earth, its peculiarities
of soil and climate and relative degree of fertility, as well
as to that of its vegetable productions.

61. Third] Slisi (shli'shl'). The root sls (shalash) says,

" press together," " make solid ;" in she (shalishah), it adds,
"dry ground," "dry land;" and in slus (shl'ush), "a measure
of dry things." Referred to the radicle lus (la'vash), it gives,
" kneaded together ;" and to luts (la'vats), " woven together."
Hence, in s—lis—i can be read, " That which has kneaded me
together," " woven me together," " organized me." . As a
noun, slisi (which as a numeral expresses three) says, " con
solidation," " condensation " or " construction," including
crystallization and fibrillation; so that "the third evolution"
being interpreted describes itself as depicting—1. The con
dition of consolidation ; and 2. The phase of organic construc
tion, or organization. (See App. d.)

f. The third phase of the active condition of matter, as

set forth in the Revealed Cosmos, is a remarkable one. It is
divided into two parts : the first of consolidation, in which the
earth—the naked or dry land—is separated from and rises
above the surface of the waters ; and the second, of organic
construction, in which vegetation commences.
The first creative act is now accomplished. It consists
of three parts or stages. In the first of these a watery
96 THE REVEALED COSMOS. [seC. vi.

sphere is found—water being thus the matrix of creation—

the first distinctly recognised of the physiological elements
which are to constitute the planet "Earth." This water is
acted upon by fire, a self-engendered or implanted force, acting
from within, which by its action on the watery globe evolves
the atmosphere or second physiological element, during the
second stage; and then, in the third stage, the continued
action of the paramount force, fire, separates the land from
the water and brings it above its surface, thus evolving the
third physiological element.
Thus this triple act of a primary force, fire, finding the
planet " Earth" one, as to its superficies or physiological state,
divides this one into three, leaving the planet still one; so that
the primary creation of matter is a single act, divided into
three parts, which recombine in a single result, and are
immediately followed by a higher state—that of organization.
Organization is thus a result of three primary phases
through which matter passes on commencing its active state.
It will be found presently that it forms the beginning of a new
order of things ; so that while it is the crown of the inorganic
triune creative or really organizing act, it is the starting
point of a second creative or animating act which passes
through its three stages to the creation of mankind ; for the
second creative act is also triune, ending, in the sixth phase,
in the birth of man, in whom the organized and animated
matter becomes spiritualised.
It is noteworthy that each of these triune creative acts is
designated by the word Bra : the primary creation of mat
ter, the primary creation of animals, and the creation of
man; so that thus each of these acts is revealed as a special
creation.
 ANALYTICAL COMMENTARY. 97

SECTION VII.
Genesis i. 14— 19.

(14) " And God said, ' Let there be62 luminaries6' in the expanse of
the heavens64, to cause a division65 between the period of activity66 and the
period of repose67 ; and let them be68 for signs69, and for seasons70, and for
days71 and years72; (15) and let them be for sources of action73 in the
expanse of the heavens, to shine74 upon the earth : ' and it was so.
(16) And God caused the two great luminaries73 to fulfil their functions76,
the great source of activity77 to preside over78 the day79, and the small source
of activity80 to preside over the night; and the stars81. (17) And God
gave82 them in the expanse of the heavens, to shine upon the earth, (18) and
to preside in the day and in the night, and to divide between the light83
and the darkness84 ; and God saw that it was good. (19) And it was
decomposing, and it was recomposing, the fourth85 evolution."?

62. Let there be~\ lei (y'hl'). In the singular. Some would
make it plural, ieiu ; but the existing form harmonises with
what has gone before, and is to be regarded as a peculiarity
of diction. The plural appears in v. 15.

63. Luminaries] Mart (m'oroth). The word aur, discussed

in par. 21, and shown, when bearing the significance light, to
be derived from rae, " to see," is now treated as a radicle,
mart being considered a participial inflection from it, with
the sense "being or giving light." Here it is considered to
be apocopated from maurut ; and to represent " the sources
of light." The use of mart for maurt or maurut shows
that the u, as a creating and inflecting letter, can be removed
from a word in which it appears to be radical. This has been
already seen in ruch (par. 16), where the u is removed in
m—rch—pt (v. 2). That mart is in the plural is shown by
its being followed by the plural verb eiu ('hayii).
ii
98 THE REVEALED COSMOS. [sec. VII.

64. In the expanse of the heavens] B-rkih e-smim (bl-rkl'ah

hash-shammaylm). In v. 8, God called rkih (the expanse)
smim (heavens). Par. 38.

65. To cause a division] L-ebdil (l-havddl'l). " To distin

guish," "to cause an antagonism between." The causation
springs from the ephil inflection. This word has been con
sidered in par. 26.

66. The period of activity] E-ium ('hay-y'om). The con

dition becomes here the period of activity. This word has
been examined in par. 29.

67. The period of repose] E-lik fhal-layla'h). The con

dition becomes here the period of repose. This word has
been discussed in par. 30.

68. Let them be] Eiu ('hayu). The verb is here in the
plural.

69. Signs] Att ('othoth). This word, treated as a stem,

signifies " to burn," " glow." As a derived stem, in ate
(athah), "to come," " to bring," and "to go," it carries the
sense of coming and fulfilling a function periodically, which
is the manner in which the heavenly bodies do their appointed
work ; and in itt (yathath), 1, "to penetrate," which the sun
does as a dispenser of light and heat—2, "to set suddenly
loose," which it further does as the great volatilizing agent—
and 3, "to bring into subjection" or "control," which it does
as the central body of the solar system. Att is, in the text,
converted into autut by the points, and thus, through aut,
gains its meaning, "a sign" or "token;" which is, in this
manner, learnt to be secondary or derived. The word aut
springs from ntn (nathan), " to give," being the 1st per.
imperf. euphal, "I have been caused to give," as though to
SEc. TO.] ANALYTICAL COMMENTARY. 99

indicate that the office of the luminaries is to impart or dis

pense gifts ; but att is more correctly the 1st per. imperf.
etphal (hithpael) apocopated of the same stem : hence radia
tion—the primary or most important function of the great
sources of activity—is pointed at as an act in which, 1, self-
action leads to the imparting of a self-derived force ; and
2, reciprocal action leads to the transmitting or reflecting of
an externally derived or communicated force. This word,
therefore, reveals to man that the luminaries are the dis
pensers of active force to the planet on which he dwells.
The value of its secondary or derived meaning is self-evident.

70. Seasons] Muhdim (m'ohadhl'm). This word is complex

and highly significant in its relations. Referred to the bi-
literal root hd (hadh), it says, "to bear witness," and thus
refers to another function of the luminaries, that of giving
testimony, which they do in so many ways in their varying
reciprocal relations ; while hud says, " to revolve in circles,"
and thus points to the manner in which they fulfil their
several offices ; the idea of continuous repetition being con
tained in the stem, coupled with a progressive stability.
Mudhim, treated as an inflection, is the pi. euphal participle
of ihd (yahadh), "to bring together," "to bind." This is
important, for it shows that the primary sense embodied here
refers to the material attraction which the celestial bodies
exercise upon each other, under the form of gravity, which
brings them together and binds them into systems. Hence,
just as radiation—the symbol of the active force which they
impart—has been shown to be (in the order of importance,
with reference to organic life) the primary function of the
luminaries; so attraction—the type of the passive power
which they exercise—is now (though first in the order of time)
declared to be their secondary function. The sense season
is a derived one; its value as a subordinate term does not
require notice.
h2
100 THE REVEALED COSMOS. [sec. VII.

71. Days] Imim (yaml'm). "Transitional periods of ac

tivity," " revolutions," " alternations of action." The plural of
ium (y'om) is undistinguishable from that of im (yam, par. 47).
In the account of this phase the word ium gradually assumes
its more limited sense, " day"—first representing " the period
of activity"—but it is not always limited to this sense.

72. Years] Snim (shanl'm). " Successive repetitions."

Like " sni," two, discussed in pars. 1, 39.
This verse is highly mystical, probably with reference to
the parallelism between this (fourth) and the seventh evolu
tion, upon which it can be made to throw much light.

73. For sources of action] L-maurt (li-m'o'roth). It has

been already noticed, in considering the apocopated form of
this word in par. 63, that the u can be, and often is, absorbed,
or removed from the text. This removal, however, when it
occurs in " the Oracles of God," must not be considered
arbitrary or accidental ; it is always significant, and, when
the reason for its presence or absence is not immediately
apparent, it ought to be sought. Here it is present more
completely to identify the functions indicated now with the
active state represented by the stem aur, which appears in
full ; the luminaries being thus declared to be not merely
"sources of light," but "sources of action"—that is to say,
active agents in the development of light, heat, and force.
This distinction has prominence given to it in the unpointed
Hebrew to show that it is more than a mere verbal difference,
the luminaries thus having a double aspect as active agents,—
the one applying to their more immediately recognisable
function as transmitters of light ; the other to their not less
important office of imparting heat and force.

74. To shine] L-eair (l-'ha'I'r). The derived root aur (par.

21), inflected on the ephil form, with a prepositional prefix.
SEC. vII.] ANALYTICAL COMMENTARY. 101

It signifies "to be sources of activity"—that is, to impart

light, heat, and force. (See App. h.)

75. The two great luminaries] Now the form mart is again
employed, as at first. The sun and the moon are intended.
They are the repeating luminaries, because they are constantly
renewing their apparent courses. They are the developing
and strengthening luminaries, as the root gdl (gadhal)
announces, because of the great influence they exercise in
the development of the creative acts. Their apparent size
is signified in the term great—relatively to the stars.* Many
MSS. give gdul and gdulim. This, again, shows that the u is
not a stable letter.

76. Caused to fulfil their functions] Ihs (y&has). "Made

sensible," "caused to gush forth," "radiate," "appear"—
not made in the sense created. This is the same word that is
used to declare the origin of evaporation (par. 36), and a
similar mistake has been fallen into by the Jewish translators
and commentators. The luminaries now first shine upon the
earth : hitherto, if sources of light and heat, they have been
unable to do so because of the watery vapour and water in
which it has been shrouded ; but it is more accurate to hold
that the sun does now actually shine for the first time, possi
bly in virtue of a progressive development which has been
simultaneously occurring in it. Whether this was the case
or not, there are not so far sufficient means for determining,
though the use of the word ihs is in favour of such a view.
The sun was now caused to fulfil its functions of giving light,

* The term great, applied to the two principal luminaries, the sun and
the moon, although in the narrative sense it undoubtedly designates their
apparent size, mystically discloses their relative functional importance with
reference to the earth. They are, as regards the energy of vital action
displayed upon its surface, the great visible sources or promoters of its
activity, and it is in this sense that the stem gdl acquires . its highest value,
as now used.
102 THE REVEALED COSMOS. [sec. VII.

heat, and force to the earth : hence the inference that best
approves itself to the mind is that it shines for the first time,
not suddenly, but gradually, gaining and exercising its power
during a cycle of progressive development. Its active
functions are here referred to. Its passive functions of
attraction and the like originated with the first germination
of the whole compound system.

77. The great source of activity] Here the form maur is

employed, to show that the full function as a source of action
is intended to be indicated. The sun is thus designated. It is
perhaps significant that the name of the sun in " the Oracles"
—sms (shemesh), derived apparently from its brilliancy and
power—says in the form sm as, sham 'esh, "there is fire;"
shem 'esh, " the fiery sign ;" and sum 'esh, " the source of
fire,"—the sun being thus pointed at as being itself in an
active state, as well as the great source of activity. Is it not
as significant that its office is to preside over the day—the
primary ium or " active condition" (par. 29), for it is thus
made the great type of activity ?

78. To preside over] L-mmslt (l-mSmshSlSth). A par

ticipial form, " for presiding over," " ruling," " having
dominion over." The radicle says, " be strong ;" that is, as
a source of light, " shine brilliantly." This distinction
should be observed, for the moon is not always present at
night ; but then, when it reaches the meridian while the sun
is above the horizon, it is paled by that orb.

79. The day] Here the word ium appears first (in the
singular) with the sense day, but it still symbolizes the active
condition which it was used to designate : lile (layla'h), also,
now acquires the sense night, though still retaining its
figurative application to the passive condition which it was
first used to define. (See pars. 29, 30.)
 V

SEC. vII.] ANALYTICAL COMMENTARY. 103

80. The small source of activity] The form maur is used

here to indicate that the moon also is a source of activity;
which is shown by her influence on the tides. She is also a
source of light to the earth, even if only by reflection. The
name by which the moon is designated in " the Oracles" is
irch (yareach), "wanderer" or "circulator." It is signi
ficant that, regarded as an inflection of the root rch or ruch
(par. 15), it says, " It causes wind," for the moon has always
been considered to exercise an influence on the atmospheric
currents, and through them upon the weather.* Is it not as
significant that she is charged to preside over the night or
passive condition ? She is described as a wanderer : and
observation leads to the belief that, in her, volcanic action has
expended itself and been succeeded by the state of inertia.
She is thus the type of one that has strayed from its active
function, while she is at the same time used to symbolize the
inert condition—the passive force.

81. The stars] JS-cucbim ('hac-c'ocavl'm). The roots to

which this word is referable point to the spherical form and
glimmering or twinkling light of the stars, as well as to their
moving in circular paths, and not being, as they appear,
fixed objects in space.

82. Gave] Itn (yitten). "Appointed," "gave the charge,"

" function." From ntn (nathan), the initial n being absorbed,
and an inflecting i prefixed.

83. Light] The word aur here first receives its more
restricted sense. (See par. 21.)

84. Darkness] Chsc (ch5shec) here first gains its more

restricted sense. (See par. 11.)
* A paper by Mr. J. P. Harrison, illustrating the effects of Lunar
Influence on Temperature, was communicated to the Royal Society on May 4,
1865, by the Rev. R. Main, F.R.S., so that Science is at length recognising
the real basis of the popular belief, which philology now shows to be
reflected in the name. •
104 THE REVEALED COSMOS. [seC. VII.

85. Font th] Rbihi (rvl'hl'). The root rbh (ravah) is very sig
nificant. It expresses the act of exercising a germ developing
influence upon. This is what the sun is now declared to be
at length doing to the earth ; so that, with reference to what
is to follow, "the fourth evolution," being interpreted, says,
" the state or condition of incubation."
There is an alliterative affinity between rbihi and sbihi
(seventh), which points to a yet further extension of the
parallelism in serial phases. (See pars. 142, /.)

g. The fourth phase of the active condition of matter,

according to the Revealed Cosmos, is that devoted to the fecun
dating influence of the luminaries, more especially of the
sun, upon the earth. It is the first of organic development
in its animated forms, and is singularly parallel to the first
phase of inorganic development, since it records the advent
of a force which exercises a common influence on the suc
ceeding phases, while in reality it is to the earth what that
first phase has hitherto been considered,—the commencement
of its light and heat, derived from without.
It is very properly intercalated between the introduction
of the two forms of organization, —the vegetable and the
animal,—because it is essential to the full development of
both ; but it is also, and chiefly, thus intercalated to show
its true relations to what has gone before it. The plan of
creation is this—out of a primary chaos or inorganic state,
in which inert matter is being convulsed by inorganic force,
igneous action divides the hitherto watery disc of the earth
into water, air, and land, thus effecting its inorganic or
physical development, which leads directly to the organic
state ; and now the organic state—itself a fresh starting-
point— is seen to be immediately followed by solar action. It
is on this account that the introduction of the luminaries
follows, and does not precede, the commencement of the
SEC. vii.] ANALYTICAL COMMENTARY. 105

organic state, and also to show that they are not the source,
but the fosterers of organization, their true activity being
expended in promoting organic development ; just as igneous
action is not the source of the inorganic state, but by follow
ing it leads to inorganic development. The relations are
absolutely parallel, for igneous action in the first phase follows
the inorganic state, that it may promote inorganic develop
ment which ends in organization ; now solar action follows
the organic state, in order that, accompanying the vegetable
function in its many varying aspects, it may precede and
equally promote organic development in its animated forms,
and aid in fitting the organized and animated matter for
spiritualization ; while presently it will be seen that Divine
action follows the spiritual state, but precedes and induces
spiritual development ; so that chaos, organization, and
spiritualization are the three primary states—the organizing,
the animating, and the spiritualizing, the three primary
forces—igneous action, solar action, and Divine action, the
three primary agents : and inorganic development, organic
development, and then spiritual development, the three
primary media, which all combine in one grand result—the
redeemed, regenerated, and sanctified—that is, the glorified,
the made man.
The primary distinction is self-evident, for, while the whole
creation, like the whole design, is the work of God, He em
ploys secondary forces in the earlier stages, but acts directly
in the spiritualization, and aids personally in the spiritual
development of matter.
106 THE REVEALED COSMOS. [sec. VIII.

SECTION VIII.

Genesis i. 20—23.

(20) " And God said, ' Let the waters88 quickens' the quicks—animated
life89 ; and let that which flies*) fly9i over the earth, on the face of the
expanse of the heavens92." (21) And God created*3 the great beasts, and
every animated thing94, that lives—that moves95, which quicken the
waters96, according to their kind ; and every flying thing, that animates
the air9?, according to its kind : and God saw that it was good. (22) And
God blessed them, saying93, ' Be fruitful and multiply, and fill the waters in
the seas, and let that which flies abound on the earth.' (23) And it was
decomposing, and it was recomposing, the fifth99 evolution." *

86. The water is here the first element that receives and
transmits vital energy, just as, at the outset, water is the
matrix of the inorganic creation ; for the first aspect of the
world, regarded from without, is that of a watery globe,
more or less agitated.

87. Let quicken] Isrtsu* (yishrtsu). This word appears

both in the kal and euphal forms of srts. From its analogy
to the phrase " let be caused to vegetate" (par. 48), it should
be treated here as a passive causative or euphal inflection,
and interpreted, " Let be caused to quicken," which is what
it is intended to declare. It has been allowed to remain in
the active form in the text, because it is followed by the
declaration " and God made," so that the actual causation is
placed beyond a doubt. It is used in the sense of " giving
motion," " imparting life to," or " vivifying."
The word isrtsu must, in the first instance, be interpreted

* The affinity between the stem of this word and itsr, " to form," must
not be overlooked. (See Appendix 6.)
sec. viii.] ANALYTICAL COMMENTARY. 107

through its direct relations to srts (sherSts), and then through

its philological affinities to the parallel phrase, "Let the
earth vegetate " (v. 11). Now srts- is a generic term, the
equivalent of " animal life," just as dsa (par. 49) is itself a
generic term, the equivalent of vegetable life. It is derived
from the primary function and grand characteristic distinc
tion of animal life, as compared with vegetable life, which is
voluntary motion—s-ruts, " that which moves :" hence, when
inflected and used as a verb, it signifies " give motion to," in
the sense " quicken," "vivify," or " give life to ; " while as
a generic term it says, " that which moves," or " is endowed
with voluntary motion." The next phrase, " animated life,"
explains what is actually meant by this designation.
That motion is the leading idea intended to be conveyed
by this stem is at once seen when it is analysed ; for then,
treating it like arts, which has been already shown (par. 6)
to mean " I move rapidly," the initial a being regarded as
an inflecting prefix, and considering the initial s also in the
light of a prefix or formative accretion, the same primary
biliteral root rts remains, which signifies in ruts, " to move
rapidly," " to run," the concrete s either representing asr,
('asher,) " that which," or else, even tracing it back to its
primary is (yesh, from which perhaps the English "yes"), it
is found to have the radical sense "being," "existence,"
" life" (of the lower order, animal or material) ; so that,
regarding srts as a composite stem, it can be attributed to the
fusion of two simple roots, is and rts (moving life), the i
alone being absorbed, though it indeed appears in the present
inflection. But the compound word or stem thus formed will,
necessarily, primarily represent the compound idea ; hence,
this word, being here first used and applied to designate the
animal kingdom collectively, is intended to designate it
through its most prominent feature, voluntary motion : and
thus it says of that kingdom, as a whole, moving life, just as
the primary simple roots, taken in their unfused state, would
108 THE REVEALED COSMOS. [sec. VIII.

do. "Quicken," therefore, by which this word has been

rendered into English, signifies " give life to," as " quick"
represents " the living " in the English version of the
Apostles' Creed; the imparting of motion standing for the
imparting of life.

88. The quick] Srts (sherets). " That which has the power
of voluntary motion." A generic term, signifying " moving
or animal life," and used to designate the whole animated
kingdom, thus to distinguish it from the vegetable kingdom.

89. Animated life] Nps (nGphcsh). "Individual," "inde

pendent," " self." Later this word is used in a still higher
sense, to designate the soul of man. Chie (chayya'h), "life;"
that is, " life with the power of voluntary motion," " animal
life," in contradistinction to the vegetable life which has
preceded it, which is, as a rule, life without the power of
voluntary motion.
This phrase, " an animated living thing," interprets srts, in
order to show that the moving life there indicated is that
of animated living things,—self-contained and individual in
its character; independence, a secondary independence of
course, and used only relatively to the earth, being distinctly
pointed at.
This view is not contradicted by the fusion, as it were, of
the vegetable and animal kingdoms in those forms of organic
life which seem to belong to either or both ; for the grand
distinguishing characteristic,—that which strikes the ordinary
beholder at a glance,—is what is seized on and used as the
distinctive mark.
Eeferring nps to pus, it also includes the idea of motion ;
" self-motion," " living motion," being its primary sense.

90. That which flies] Hup (h'oph). This word is formed

after the euphal inflection of the root hpp, by apocope. It is,
SEC. vIII.J ANALYTICAL COMMENTARY. 109
therefore, referable to the biliteral root hp, and is used to
describe creatures whose peculiarity is that, as a class, they
act by opening and closing, or flapping their distinctive
organs. As a reduplicate it appears in hphp (haphhaph),
" the eyelid," which also acts by opening and closing. The
word hup is used here as a generic term, to designate
"those things which have been caused to fly,"—that is,
"the flying things" collectively. It is not limited to fowl
or birds. This, again, shows that function is referred to in
these several generic terms,—distinctive function,—and that
they are to be interpreted through the several distinctive
functions which they define.

91. Let fly] Ihupp (yh'opheph). The root here, as in the

last instance, is hpp ; the inflection euphal ; the distinctive
u following the h for euphony. This has been hitherto over
looked, because the word is preceded by Imp, which has,
therefore, been taken as the stem. It now appears that hup is
itself derived from it, or formed on its euphal model (see par.
90), so that it signifies, " that which has been caused to fly ;"
the verb saying, " let be caused to fly." It forms a parallel
phrase to " let vegetate," discussed in par. 48, and " let
quicken," in par. 87, and has been allowed to remain in the
active form in the text for the reasons there stated. The
primary meaning of hpp, read through ihp (yahaph), would
appear to be " to flash," to which the act of flying may be
not inaptly likened; while in hphp, "the eyelid," which fulfils
its function by opening and closing (see Philolog. Introd., p.
32), the manner in which the act of flying is performed, by
flapping, like the alternate motion of a door upon its hinges,
as well as the unfolding and folding of the flying organs or
wings, is indicated. The act of flapping, or beating the air,
is radical in the stem.

92. The flying things are very properly referred to the

110 THE REVEALED COSMOS. [sec. viii.

atmosphere, since their peculiar motion is performed by

action on,— the act of beating—their active life passed in, it.
The Septuagint version adds here, "and it was so." The
phrase " over " or " upon the earth" is wanting in one MS.

93. Created] Ibra (yivra', see par. 3). Man is here told
distinctly that God created, in order to show that, however
much they may appear to him to be primary visible causes,
since he so absolutely depends upon them, the earth and the
waters are, in reality, only secondary causes in creation,—
themselves acted upon, or caused to act ; and this by furnish
ing the matrix or pabulum through which and out of which
the organizing force builds up the several classes of organic
beings, or organisms. The text, as now interpreted, places
this beyond a doubt.
It must be noticed here, as both important and significant,
that there has been no previous repetition of the stem bra.
After declaring the object of the entire work, it was originally
used to designate the creation of the heavens and the earth,—
the first distinctive creative act,—in order to record the earliest
revealed expression of the action of force on matter : it is
now applied to the creation of animals,—the second distinctive
creative act,—as though to indicate that at this stage of
development the special action of a higher force was mani
fested ; and it will be presently seen that it is next used to
designate the creation of man,—the third distinctive creative
act,—when the peculiar operation of yet another and still
higher force is declared, the intervening phases being the
several successive stages of each preceding bra.

94. Animated thing] Nps (nephesh). " Individual" or

" species." This word is wanting in one MS.

95. That lives—that moves] E-chie—e-rmst ('ha-chayya'h

'ha-romSseth). A peculiar form of construction. In e-rmst
8E0. vIII.] ANALYTICAL COMMENTARY. Ill

the interpretation of srts (par. 87, 88) is once more found to

be " that moves," for rms (romes), which also later becomes a
generic term, is here substituted for it. E-rmst is sometimes
written e-rumst or e-rimst.

96. Which quicken the waters] Asr srtsu e-mim ('asher

shartsil 'ham-mayim). In consequence of the opening phrase
of this section, is/tsu e-mim, " Let the waters quicken," this
sentence has been hitherto regarded as repeating the same
idea. In reality, the one passage is antithetical to the other.
This is, of course, contrary to received views as to the manner
in which the relative asr ('asher) is used ; but then these
views, and the more common value of this relative, or rather
its traditional limitation, may have grown out of that mis
conception of the principles under which the language was
originally developed which pervades the whole of the Jewish
interpretations,—modified the whole tongue indeed at a very
early date in the history of that tongue. The view that action
of the animals upon the waters, rather than of the waters
upon animal life, is meant, is confirmed by the parallel phrase,
chitu arts, " let them give life to the earth," applied to the
terrestrial animal creation, in verse 24 ; for a wonderful
parallelism in advance is a striking feature of the whole
narrative.

97. That animates the air] Cnp (canaph). C-np,—that

is, ci np. This word has the same relations in this sentence
that nps has in v. 20, " the quick—animated;" and, more
over, it is allied to it organically (c-wp-s). When referred
to the root nup, it signifies the power of rising from the
ground and poising or swimming in the air. It is intended
to express the effect of motive action on the atmosphere, just
as, in the previous sentence, motive action on the water is
represented, and, in v. 24, motive action on the earth. The
three forms of expression are parallel or analogous to each
112 THE REVEALED COSMOS, [seC. VIII,

other, and convey the idea of giving life to the three physio
logical elements,—water, air, and earth, —in their order
of evolution. The intimate relations between cnp and
hup (h'oph) are self-evident. Considered organically, cnp
describes a thing which discharges its functions by opening
and closing (as a door might) —that is, by " napping."
In cun hup it says, " That which gives existence to,"
"which spreads out flying organs;" and 'in hie hup, "that
which possesses flying organs ;" while, in the stem cnp, it
very significantly points to the winged things as occupy
ing the confines of animation, and being a transitional
order—which flying things most certainly are, for they
are the common property of the three grand divisions of
matter—water, air, and earth—and have the power of
passing from the one to the other ; while in the order of
creation they are the intermediate link between the water
and the land animals. Iu the stem npt, " to blow," or
impart motion to the air, the action on the atmosphere is
clearly expressed ; therefore the word cnp is here treated
as c-np, for ci-np, " that animates the air."

98. Saying] L-amr (le'mor). The root here is amr

('amar, par. 19), with the preposition I prefixed. It draws
its participial construction from considering the root in the
infinitive, l-amur, " to say,"—thence " saying." Treating
amr as a noun, it would mean " according to the saying,"
" the spoken word," " according to the word ;" that is,
literally. The force of this, as a mystical utterance, will
appear presently. (Par. 124.)

99. Fifth] Chmisi (chaml'shl'). The root chms (chamash)

says, " to make fat," " strong," " vigorous ;" " to enrich."
Its cognate, chmts (chamats), "to leaven," " cause to ferment."
kmts (kamats), "to grasp," "handle;" and cms (camash) adds,
" to make brilliant," on the one hand, and " bring into sub
jection," on the other.
SEC. VIII.] ANALYTICAL COMMENTARY. 113

As a numeral, this word has always been referred to the

human hand (through hmts, " the fist," or full, closed hand),
and supposed to draw its relations to that organ from its five
digits : in reality, it is as the instrument of touch, feeling,
sensation—the type of the five senses and the symbol of
power—that the connection has originated, so that the
affinity is twofold, drawn from function under one set of
relations, and number under another. The word chmisi,
therefore, says, as though the planet " Earth " were speak
ing of its fifth active phase, " It has made me fat," " strong,"
" powerful," " vigorous." " It has enriched me," and " made
me brilliant ;" " it has endowed me with touch," " feeling,"
" instinct," " sense-action." This is what animation does to
the previously inanimate matter, so that the phrase "fifth
evolution," being interpreted, says, " the condition of enrich
ment " under one view, and " the condition that has endowed
me with the powers of sensation and sense action," under
another.

h. In the fifth phase of its active condition, according to

the Revealed Cosmos, matter is still further developed and
enriched by having animation added to its other properties.
This is shown, philologically, to be equivalent to a new
creative act, this second creation commencing after the solar
incubation of the fourth phase : nay, beyond this its peculiar
characteristics or great distinctive marks are also shown to be
established philologically, voluntary motion and sense action
being the leading features attributed to the results of this
phase.
It is important to notice that the introduction of animation
follows the order of the primary creation of the physiological
elements, first taking place in the water, then giving life to
the air ; to be followed, later, by the life of the earth.
114 THE REVEALED COSMOS. [bec. Ix.

SECTION IX.

Genesis i. 24, 25.

(24) " And God said, ' Let the earth be caused to germinate100 animated
life101 according to its kind—beast102 and creeping thing'03 ; and let them
give life to104 the earth according to its kind '105 : and it was so. (25) And
God made106 the living of'of the earth according to its kind—even the beast
according to its kind, and every creeping thing of the ground108, according
to its kind ; and God saw that it was good." i

100. Let be caused to germinate] Tutsa (t'otse'). The close

affinity between this word and tdsa (tadhshe') has been already
indicated (par. 59). Through its use here a similar affinity
is shadowed between the method of creation, whether of
animals or vegetables ; so that organic life, which builds
up, preserves, and repairs the animal frame, is thus shown
to be essentially vegetative in its character; as, indeed,
physiology teaches. The earth is again caused to germinate
or send forth, but this time it is animal life that it produces.
This sending forth or seeming direct action of the earth in
creation is no longer perplexing, for it is seen to be merely
co-operation in which the earth is the vehicle, furnishing
the elements or pabulum out of which the animals are in
directly formed, and on which they are sustained.

101. A nimated life] Npschie (nSpheshchayya'h). The same

generic term as is applied to the water animals and flying
things. Here it becomes the primary, instead of a subordinate,
definition : hence the term srts, " quick/' which precedes it
on its first use (par. 88), acquires the force of a principal
definition applicable to, and including, all animated life. It
derives this force through the action of water, and thus once
more the important function of water becomes evident.
seC. Ix.] ANALYTICAL COMMENTARY. 115

102. Beasf] i?eme (b'hema'h). " In themselves "—perform

ing all their functions in themselves—self-containing and self-
contained. Distinctively mammalia—the mammals—those
animals that bring forth living, fully-formed young,—the
true viviparous. •

103. Creeping thing"] Rms (rSmes). " That which moves,"

"moves abundantly ;" "produces abundant motion," "abun
dant life," " swarms," " pullulates." That which produces
eggs,—the oviparous animal.
When rms is traced through its radical meaning, "motion,"
to "pullulate," there are strong reasons for believing that as
a generic term it here points to the oviparous animals, dis
tinguishing between these and the mammals, designated by
the previous word beme. The analogous division of the vege
table kingdom into the seed-bearing and the fruit-bearing,
renders it more than probable that a similar division of the
life of the earth is intended here,—into the egg- or seed-bearer,
and the mammal, or fruit-bearer. In the phrase rms e-adme
(rSmes 'ha-'adhama'h), the oviparous land animals (reptiles
and insects) are expressly named, because those that fly—and
so belong, properly speaking, to the air—have been already
created. It must, also, not be overlooked that " self-con
tained and moving," which the words beme and rms literally
mean, is a very apt and proper definition of the " animated
life," which it thus explains in a similar sense, though in
other words, to those used to define the same phrase as applied
to the creation of the water animals.

104. Let them give life to~\ Chita (chayth'o). "Let them
vivify," " occupy," " settle upon." The letter e (h£) is, in
inflecting, commonly turned into t, so that, if chit is not an
inflection of, it is derived from, chie (chayya'h). The stems
chie, chit, and chin, through their biliterals che, cht, and
chn, are most intimately related, and very readily convertible
the one into the other.
i2

S~
116 THE REVEALED COSMOS. [sec IX.

The creation of land animals is very fitly designated as the

act of giving life, animation, to the earth. The word by
which this act has been revealed, chitu, which is so trans
parently the inflection of a verb that its ever having been
considered anything else is most remarkable, has been pointed
by the Masoretes as a noun, chayth'o, in what they term a
poetical, but certainly most barbarous form. In doing this,
they followed the mistaken tradition by which they were
guided, (or, more properly, allowed themselves to be blinded,)
entirely overlooking the true construction of the language ;
and thus showed their utter unfitness to interpret it. The
Samaritan Pentateuch has chit (chayath), but evidently under
the influence of the same tradition which has led to an altera
tion in the text, under the impression that this is an analogous
expression to that which is repeated in v. 25.

105. According to its kind] L-min-e (l-mrn-a'h). Accord

ing to its climate, soil, vegetable productions, and the like—
the earth being spoken of now.

106. Made] Ihs (yahas). This word is now used instead of

ibra, " created," because the special action of a new force is
not declared here, as this is in reality a continuation of the
animal creation, which commenced in the waters. The word
ibra was then applied to show that animation was the second
creative act,—one in itself, but divided into three phases,
corresponding to the three physiological elements,—water,
air, and earth, which, in serial succession, it vivified.
The word ihs has been considered in par. 36, and the dis
tinction between it and ibra, involved in the relative uses of
these generic terms, has been fully explained in par. k. The
Oracle says, " God made." This is to show that the act, as
a whole, was God's, but does not exclude the use of subordi
nate ministering agents, through whose instrumentality the
work of progressive development was promoted. The pro
SEc. Ix.] ANALYTICAL COMMENTARY. 117

bable nature of the several intermediate forces or minister

ing agents employed by God in carrying out the successive
creative acts has been discussed in App. i, j, k. The order of
developmental evolution was from the water through the air
to the earth, where the noblest expression of the animating
force was to be gained.

107. The living thing of] At chit ('Sth chayyath). "The

life of," —because animals are the life of the earth. This
word is the noun chie (chayya'h), in the construct state here,
and not a repetition of chitu in its correct form.

108. The ground] E-adme ('ha-'adhama'h). The ground

form of the word Adam. It should be observed here that the
so-called Elohistic writer first uses this word.

i. Like the third, the sixth phase of active development is

divided into two parts. The first part closes here, the mere
animal creation having come to an end, and with it the second
distinct creative act. A retrospect of the whole, from the
point of view now gained, shows how complete the parallelism
is in the recorded manner of organic development. This
parallelism is twofold ; for, first, just as the earth vegetates
vegetation—vegetable life—so do the waters quicken the
quick—animated life ; while, second, just as the earth is,
in the first instance, caused to send forth vegetable life—
the seed-bearer and the fruit-bearer —so is it now caused to
send forth . animated life,—the egg-bearer and the fully-
formed animal-bearer; and thus, while vegetable life is
classified according to its method of reproduction, by seed
or by fruit, animal life is seen to be classed according to
its manner of bringing forth, by egg or by young.
118 THE REVEALED COSMOS. [beC. X.

SECTION X.

Genesis i. 26— 31.

(26) " And God said, ' Let us make10' mankind110 in our image111, accord
ing to our likeness11' : and let them have dominion113 over the fish114 of the
sea, and over the fowl of the heavens, and over the beast, and over all
the earth114, and over every moving thing that moveth upon the earth.'
(27) And God created116 mankind117. In his own image—in the image of
might118 he created him119. Noble120 and excellent121 he created them122.
(28) And God blessed them123. And God said unto them124, ' Cultivate12'
and subdue126 and obtain increase from127 the fecundated128 earth ; and
have dominion over the fish of the sea, and over the fowl of the heavens129,
and over every living thing that moveth upon the earth.' (29) And God
said130, ' Lo ! I give unto you every herb seeding seed which is upon the
surface of all the earth, and every tree in which the fruit of the tree seeds
seed ; unto you it shall be for food131 : (30) and of132 every living thing
of the earth133, and of every flying thing of the heavens, and of every
moving thing134 upon the earth in which is animated life I give each vege
table feeder135 unto you for food136, : and it was so. (31) And God saw137
every thing that he had made, and lo ! it was very good. And it was
decomposing, and it was recomposing, the sixth138 evolution." *
109. Let us make] Nhse (nahasS'h). This time the earth
is not commanded to germinate or send forth : God, speak
ing in the plural number, because each of the Persons of the
Blessed Trinity is to co-operate in an especial manner in this
the grand result and aim of creation, says, " Let us make."
This form is very significant—very impressive. There is
nothing like it in the preceding steps of the genealogy. It
shows the importance attached in the mind of God to the
act about to be performed. That the word nhse is in the
plural is proved by the pronominal inflections that follow it.
The oracular and prophetic element in this sentence is very
striking, as soon as man, its subject, is considered in his fall,
redemption, and regeneration ; for then it would appear that
sec. I.] ANALYTICAL COMMENTARY. 119

the entire act of making—of completing the work now com

menced—is included in the sentence in which the will and
design of the Holy Trinity is embodied by the Father in
addressing the Son and the Spirit of God; for it is to
them that this sentence is uttered, as though inviting their
co-operation. The reason for this invitation, if it may be so
termed,—this act in which the Father moves the Son and the
Holy Spirit in a particular and special manner to join Him
in what He is about to perform,—is now self-evident. It is
that the fall would render the direct and personal aid of the
Son and Holy Spirit necessary, since, in his altered state,
without these man could not be fully and finally made ; the
redemption and sanctification of man being, in reality, an
extension of the original work—the expression of the special
work to which the Second and Third Persons of the Blessed
Trinity are now deliberately invited by the Father, in His
prescience of what was to happen.*
It is a significant fact that this invitation was received in
silence—the Divine assent was not recorded. That it was
given, in all its fulness, is clear—the very unity of the
Trinity vouches for this, the will of One Person being the will
of the Triune God : but the record of this assent was with
held, its utterance deferred until the time for that utterance
had arrived. The immediate change from " Let us make" to
" God created " shows this, mystically. It shows more than
this —it declares that in man a new creation was commenced,
which will pass through its three phases. The first of these
was probation ; the second and third, had man not fallen, need

* It is not meant to limit this invitation to the altered circumstances

that would grow out of the fall. So far from this being the case, under
what may be termed the normal conditions, which would not have been
subverted had man not fallen, the Son and the Holy Spirit would each, in
response to the present invitation, have co-operated in His especial manner
in completing the Divine work—the development or making of man. The
disobedience of man modified the expression, but did not change the order
of the Divine action.

s~
120 THE REVEALED COSMOS. [beO. X.

not be considered, for man fell, and it is with reference to the

fall that the oracle can now only be made to speak ; but, read
through the fall, it is clear that the second phase—the special
work of the Son—was to be the redemption of man ; while the
third phase,—the special work of the Holy Spirit of God,—was
to be the regeneration and sanctification of redeemed man.
Under this view man could not be made (in the fulness of
the oracular sense) until he was redeemed ; and, therefore,
the answer to the invitation, "Let us make," would be
deferred till then. But how would it be then made ? In our
Lord's last words upon the cross ? These might be expected
to announce that the work was done—that man was at length
truly made. And so they do ; for what is " It is finished, "
but the oracular way of declaring that the redemption was
accomplished—that man was made ?
This answer may even have been more direct than at first
sight it appears—more responsive to the oracular question to
which it is now assumed to be the reply, than would be sup
posed, for our dear Redeemer's last words have only been
preserved in a translation : their spirit is there, undoubtedly,
but not the actual substance—the very word uttered by Him.
That word, could it be regained, should have such an intimate
relation to the oracular invitation, as to show that it responds
to it by an as evidently mystical announcement.
The invitation was nahase'h, " Let us make." What if the
response should have been mahase'h, "made," which also
says, " done," " accomplished," " finished ? " The latter and
obvious meaning would be seized and accepted by the early
Christians—the mystical connection being overlooked.
The absence of a recognised tradition cannot be held to
offer evidence either for or against this view, since a word—
a last word, was uttered, which ought to have been treasured
in its form, as well as its spirit, but which, nevertheless, has
been lost. An indirect tradition, however, is not wanting ;
for the word mass, by which the Roman Catholic Church
SEC. X.] ANALYTICAL COMMENTARY. 121

designates its most solemn act of worship, may be this word in

an almost unaltered form. So much, at any rate, is certain,—
that this church claims to have preserved the traditions of the
apostles ; that the mass, in which it daily, commemoratively
renews the holy sacrifice of the Cross, closes with the words
" ite missa est," to which the word mass is commonly referred
for its origin ; and that this sentence, " ite missa est," in
the connection in which it is found, evidently comprises a
Latinised embodiment of some more ancient word. So well is
this recognised, that the word missa is actually referred to the
Hebrew, and attempted to be traced to the root msch (mashach),
" to consecrate," on the one hand, and " to offer oblation," on
the other. Tradition, therefore, points to an ancient Semitic
derivation for this word, and places it at the close of the
commemorative sacrificial act of the church which claims to be
the special depository of apostolical traditions, thus connect
ing it most intimately with the final act in which the actual
sacrifice was completed. May not philology be permitted
to go one step further back and trace its origin to mahase'h,
and account for the form and manner of its preservation by
regarding it as the last word uttered by the Redeemer of
man upon the cross, religiously treasured up by the early
Christians, and used as the name of the act of worship in
which they commemorated that final sacrifice, and still used
in the same way, after its derivation, in the lapse of time, has
been lost ?
It may be objected here—But was man then finally and
completely made ; and if so, when was the peculiar work of the
Holy Spirit performed ? How was its completion announced ?
The nature of this work at once explains its relations, as well
to the making of man as to the responsive utterance of Christ,
for the work of the Third Person of the Blessed Trinity is the
regeneration and sanctification of the souls of redeemed men.
This work is now in operation, so that the words of our Lord,
in their final and absolute sense, only apply to the redemption,
 122 THE REVEALED COSMOS. [seC. X.

and are but His response to the invitation of the Father ;*

and yet to man, living in this world, they are final, and
therefore the answer to the oracle is complete, and this on a
twofold ground : first, because The Comforter was promised
by Christ, and could only be sent by Him and The Father
after the redemption was accomplished, so that this promise
stands for its fulfilment ; and, second, because man can
receive no further answer in this world. The answer of The
Holy Spirit, like that of The Son, and the invitation of The
Father, is comprehensive as well as individual in its character,
and cannot be applied to any man, much less to the whole race,
—that is, to mankind,—until its regeneration and sanctifica-
tion have been completed : the conditions which render this
possible were fulfilled in the passion and death of Christ, and
therefore His announcement that man was made was compre
hensive and complete ; but the actual, finished work of sancti-
fication can only be determined by the final perseverance of
redeemed and regenerate man : the means are in the world
indeed, but man must use them, and continue to use them till
the moment of his death ; and hence it is that the response
of the Holy Spirit cannot be made in this world. It will be
uttered when the last redeemed and regenerated man, his
sanctification being completed, is presented to his Maker ; and
it is on this account that the utterance on the cross was the
response to the solemn invitation of the Father—the only
response indeed that can be made until the day of judgment,
when the Holy Spirit of God will declare the accomplishment
of His work, and the Blessed Trinity, rejoicing in the joy of
redeemed, regenerated, and sanctified man, will proclaim before
all the hosts of heaven that the end of creation is at length
attained—that man is indeed and fully made.

110. Mankind] Adm ('adham). Adam. First used without

* And yet, even as Bis response, how true it was ; for, in His Divine
Person, the perfect man at length appeared, so that in, as well as through'
Him man was truly made.
SEC. x.] ANALYTICAL COMMENTARY. 123

the article, as a generic term : afterwards the emphatic article

is added, to show that man, the incarnate spirit, or spiritualized
form of matter, was, in the first instance, the aim and object
of creation. Subsequently, it becomes the name of the first
man, Adam, when it is not translated, as no proper name
should be ; but, even so, it is still retained, and constantly
used as a generic term. Its analysis yields striking results.
It is intimately related to adme fadhama'h), used previously
to designate the ground, out of which it is subsequently said
that man was formed : hence it first points to the material
part of man, his body, and says of it, a adme, " I am ground."
Then it indicates his structural organization, saying, a dm
(a-dam), " I am blood," pointing to the life which is insepa
rably allied with the circulating blood, and using it as the
type of his organic being. Beyond this, it adds a dme
(a-damah), " I am made like," referring to the soul of man,
which has been made in the image of his Maker ; the stem
of this word thus allying it with dmut, " likeness," used in
the phrase, " according to our likeness," which follows it ; and,
further, in the stem adm, it says, 1. "I am ruddy," "resplend
ent," " noble," as though organic matter were announcing
itself as at length ennobled in the form of man ; and 2. " I
am incarnate," as though spirit, on its part, declared that in
man it was united with matter or clothed in flesh. Thus the
word indicates and declares man's triune nature,—organic,
animated, and spiritualized.
Considered mystically adm says, as though God were speak
ing of His creature man, in the act of creating them, not only
" I shall make like," but in a dun m (to which through apocope
it can be referred), " I shall try them," " I shall prove them,"
"I shall judge them." Many more, equally interesting
results are attainable, by carrying this analysis still further,
pointing to the fall and its consequences, and embodying a
mystical history of the human race.*
« See The Genealogy of Creation, pp. 320—323.
124 THE REVEALED COSMOS. [sec. x.

The designation Adam—man—is thus found to be very

suggestive in the light which it throws upon the triple nature
of man. It is not less so in its bearing upon his double
origin,—the reality of which is learnt from the combination
of physical and spiritual attributes found in his complex
system, which gives him a very remarkable position in the
natural kingdom; but this must not be dwelt on for the
present.
The tendencies of the scientific inductions of the present
day, based upon results drawn from the study of comparative
anatomy, and the philosophic view of the homologies of struc
ture and organization which is being worked out, are to
place him at the head of a scale of development in which he
is regarded as the last link in a chain, as though he were
the direct lineal descendant in the natural order of some
mere animal progenitor, itself springing from an inferior
class, and so on, until the lowest form is reached ; so that
man becomes a member of a genealogical tree in which all
the branches are to be traced to a single germ—the specula
tive source of animation, and possibly even of vegetation;
instead of an independent creation—the matured result of a
Divinely conceived plan.
The difliculty under this view is to see from whence man
draws his moral and intellectual qualities—his quasi-spiritual
nature, which distinguishes him from the mere animal world.
If these qualities arise out of his superior intelligence, and
are to be referred to a possibly accidental natural develop
ment of his brain, or some particular portion of it, then the
assumed soul of man must be an imaginary thing, the product
of a conceited fancy — the offspring of his own vain-glory
which does not like to admit that he is but an animal after
all, though somewhat higher on the scale of development than
the rest of the animal creation : for, how can that which has no
soul of itself produce offspring possessing souls ? and yet, either
his animal ancestor must have had no soul, or else all animals,
SEc. x.] ANALYTICAL COMMENTARY. 125

going back to the simplest germ of animated matter (and even

the members of the vegetable kingdom, since they can, under
one aspect, be referred to the same common source), must have
been endowed with souls, and the distinction between man
and animated and organized nature is lost ; for the admission
of a point in the series where a spiritual principle was added
to the animating, or even to the organizing principle, involves
the acceptance of the doctrine of a fresh creation with all its
consequences, and thus entirely invalidates the theory : since,
given a new creation,—Why should not that newcreation have
been the creation of man ? The problem involved here is not
in reality as to the creation of man's body, but as to the
possible addition to that body of an anima or principle distinct
from the animating principle on which its organic and animal
life—its animal status—depends, which, by raising man into a
different sphere of action to that opened to the animal world
(which shares the animating principle with him), makes him
a different creature. If a soul was added to man's body on his
creation, then, however that body may have been formed by
its Creator,—whether by the supernatural adaptation of a pro
cess of natural development, in which the body of an inferior
creature (see par. 116) was employed to produce it, or by any
other way,—the addition of a soul, or principle endowed with
spiritual and intellectual, and the source of moral qualities
and responsibilities, renders the formation of man a separate
creation—a distinct act in creative development, which at
once places him above and beyond the reach of judicial com
parison with his inferior co-occupants of the earth. Hence it
is clear that if man has a soul—a spiritual principle—possess
ing properties, and subject to liabilities which the animating
principle common to him and the subordinate creation is
devoid of, the distinction between him and the several
members of the animal kingdom is to be sought, not in his
material frame, but in his spiritual—that is, intellectual,
moral, and religious qualities and capabilities.

S
 126 THE REVEALED COSMOS. [seC. X.

It is true that man, in common with the animal creation,

has a material body, and is, therefore, bound by material
laws, and has to discharge animal functions ; and that on this
account, viewed from one side of his nature, he is an animal :
and this, indeed, is the reason for the similarity between his
frame and organization and those of the several members of
the animated and organized kingdoms of nature, which are
not only subordinated to him, but each of which has aided in
his construction ; and this because he is the ripe fruit of a
maturing plan. In him material development was completed,
aud spiritual development had its beginning. Hence the
similarity between man's animal nature and that of the
animal creation results from their being types, on a gradually
ascending scale, of the form that was to be realized in its ful
ness in him, so that, regarded from a material point of view,
he is the most noble creature of the earth ; but in his spiritual
relations, he is God-like, and therefore as much above the
highest of the animals as the Man-God is above him.
Those who allow themselves to be carried away by the
material aspect of the question, should consider whether they
are not unconsciously influenced by the insidious inference,
that if man is the lineal descendant, in the natural order, of
an animal race, his position cannot be better than that of his
purely animal ancestry, save as his organization gives it
superior material advantages ; and that, therefore, although
he may have a nobler frame and higher impulses, still the
distinction between him and his somewhat more animal pro
genitors can only be relative, so that the immaterial and
immortal spirit or soul, which faith teaches him that he
possesses, must be shared by these, each in his degree : while,
by an inverse chain of reasoning, their admitted irresponsi
bility of action must also belong to him.
Is this really the half-concealed aim of modern research ?
Does man wish to obtain a rational ground for emancipating
himself from the control which even the possibility that he
SEc. X.] ANALYTICAL COMMENTARY. 127

may have hereafter to answer for his actions imposes upon

him? If so, the tendencies of modern science are infidel
indeed !

111. In our image] B-tslm-nu (b-tsalm-enu). This word

(tslm), when referred to the stem itsa, " to go forth," " to
manifest," and Ime, "to shine" or "be light," conveys the
idea of " a manifestation of light." The addition of spirit
to matter, in the union of the soul of man with his body, is
thus revealed as the manifestation of the supernatural light
with which matter is at length endowed in the person of
Adam. This word is highly mystical : it points to man
as being placed under the fostering care of God,— as being,
as it were, a manifestation of God ; and, finally, as a living
oracle—the culminating or practical oracle of God. It has
an organic affinity to the word tslh (tselah), translated "rib,"
out of which Eve is said to have been formed ; which,
similarly analysed, says, " a manifestation of want of
reflection."

112. According to our likeness] C-dmut-nu (ci-dhmiith-enu).

Another highly mystical word. Through its biliteral stem,
dm, this word is cognate with adm (par. 110). The Samaritan
Pentateuch and other versions write, "and according to."

113. Let them have dominion] Irdu (yirddu). The plural

inflection used here shows that Adam is a generic term. " Let
them bring into subjection." This does not simply mean the
act of presiding over, as in the case of the luminaries (when
msl is used, par. 78), nor even of ruling, with the mere
office of directing. It includes the power of life and death,
at man's own will and pleasure. Indeed, the act of killing
becomes from the very first permissive, since certain of the
animals are given to man for food.

114. Over the fish] B-dgt (vi-dhgath). When it is remem

128 THE REVEALED COSMOS. [seC. X.

bered how frequently a terminal w becomes converted into t

(par. 1), it is evident that the word dgt, if not the construct
state of, is most intimately allied with, dgn, "fruit." But the
fruit of the sea isfish : hence the origin and significance here.

115. And over all the earth] The Syriac reads, "And over
every beast of the earth ;" but this is only another attempt
at a mistaken harmony. Internal evidence shows that the
text is right as it stands.

116. Created] Tbra (yivra'). The third creative act is

recorded by this word—the incarnation of spirit; the primary
result sought in creation.
First, The heavens and the earth are created; the organiza
tion of matter being a part of the series of phases included
in this creative act.
Second, The organized matter is animated ; the animals
being created in their series of phases : and now,
Third, The animated matter is spiritualized; for man is
created, as is recorded here. So that organization, animation,
and spiritualization are three distinct creative acts or separate
creations.
How were these three acts accomplished ? asks the ever-
inquiring mind of man. And ever since the science of obser
vation, with its analytical methods of physical investigation,
dawned upon his intellect, the question, above all others, as
most intimately concerning himself—How was I created ?
Whence, and by what processes do I draw my being from the
earth on which I dwell ?—has recurred, even when he has
most despaired of obtaining an answer to it : and it presses
with renewed and gathering force upon the most advanced
of the pioneers of science in the present day.
It is a common belief that this question never will be
answered,—that its subject is one of those hidden mysteries
of God which cannot be wrung from the arcana of nature,
 SEC. X.] ANALYTICAL COMMENTARY. 129

and the impatience caused by this feeling urges man to try

to do even the impossible, in the almost despairing hope of at
last gathering, let it cost what it may, this long-coveted fruit
of the Tree of Knowledge. Perhaps an entirely satisfactory
solution of this deeply interesting problem will never be
arrived at on this side of eternity, but the guides to a reason
able one are not wanting. They exist in a twofold form :—
first, in the mutual inter-dependence of the successive phases
of development, under which each originates in the action of
its predecessor, and becomes, in a degree, the source of its
successor ; and, second, in the miraculous conception of Jesus
Christ.
In Him—the Man-God—the Divine nature was grafted on
to the human in this wise. The most perfect of her kind, the
Virgin Mary, having been selected by God, and specially
prepared for this office, at the appointed time conceived, super-
naturally, by the operation of the power of the Holy Ghost,
and brought into the world a male child—the second Adam,
without the intervention of a human father. This child, a
descendant of man through his mother, was yet the Son of
God, one of the Divine Persons of the blessed Trinity ; who
chose this way of becoming Incarnate, or clothing himself
in human flesh : and in doing so inaugurated a new phase
in the nature of man, adding a Divine to the spiritual force
which had hitherto characterised that nature.
What if the spiritual force was added to the animal nature
of man in the same way ? Impossible it certainly is not. Is
it improbable that, when the time had arrived at which (every
thing being now ready for his advent) God had ordained that
He would create man, selecting the most perfect animal of
the highest order— that most nearly approaching the human
form, which He had specially prepared for the express pur
pose,—He caused that animal to conceive through the operation
of the power of a spiritual influence, without the interven
tion of sex-action; thus engendering man, who, closely allied
K
130 THE REVEALED COSMOS. [seC. X.

to the animal from which he had sprung in the organization

of his material body, but the image of his Maker in his
spiritual being or soul, in this manner inaugurated a new
creation, in which an animal and a spiritual nature were
combined, or spirit was clothed with flesh ?
Under this view the developments of scientific research
would be at once reconciled with the teachings of God, and
in the first Adam a new creation would be found—a son of
God in his spiritual nature, as he is actually termed in the
Sacred Scriptures, but in his material organism sharing a
common origin with the animal from which he sprang.
Such a method of accounting for the genesis of man is
certainly a reasonable one, since it leaves ample scope for the
gradual development of animated life in the manner which
science suggests as having been most probable ; by a pro
gressive advance through lineal descent until the highest
animal form was reached, when, grafting a fresh creative
act upon the lineally developed stock, it introduces a new
creation in a way that does no violence to the reason or judg
ment of the most critical mind : while, moreover, it has its
analogue still higher in the order of development, as has been
just indicated.
It accords with the teachings of the Revealed Cosmos. It
harmonises with scientific inferences and inductions, save
only in one point, that it makes animation a distinct creation,
whereas science likes to consider its affinities to vegetation
evidence that they have a common origin. That they have
a common origin, even lineally, is not impossible ; but if so,
it cannot have been by a simple act of natural development
that the mere animal form originated,—it must have been
grafted on to the organized results of the organizing force by
a process analogous to, though lower down in the scale than,
that by which man drew his being through the power of his
Creator, in which an animating force will have evolved
animal forms from organic or vegetable germs.
 SEC. X.] ANALYTICAL COMMENTARY. 131
This extension of the assumed process by which new
creations may have originated, while in perfect accord with
scientific views, leaves to the organizing, the animating, and
the spiritualizing forces their independent fields of action,
even in man, and points to the special results drawn through
each. It may, therefore, have more than a speculative basis
to rest upon, though as yet it can be only thrown out sug
gestively for further investigation.
The third creative act is subdivided into three parts by
three separate uses of the word created. Do these mystically
point to,—1. The creation of man ; 2. The incarnation of
Christ ; and, 3. The regeneration and resurrection of man ?
And if so, does not the third of these in its double form
indicate that the resurrection leads to a twofold state—that
of the glorified (regenerate) and that of the debased
(degenerate) ?

117. Mankind] At e-adm ('Sth 'ha-'adham). The emphatic

article is now added, to show the importance of the work in
hand. In this form God reveals himself as the Creator of the
entire human race.

118. In the image ofmight] JB-tslm aleim (b-tselem 'elo'hl'm, .

without the article ; see App. b). The phrase, " in his own
image," which precedes this, sets forth that man was made
in the image of God ; b-tslm aleim, therefore, shows in what
that image was to consist—in wielding the transmitted power
of God. It also, undoubtedly, says, " in the image of God,"
but that rather in the mystical and oracular form, which it
has been now shown pervades the whole language.

119. Sim] At-u ('ot-h'o). Formed by contraction from at

eua ('eth hu').

120. Noble] Zcr (zacar). "Faultless." The sense "male"

is secondary and subordinate.
k 2
 132 THE REVEALED COSMOS. [seC. x.

A compendious history of man, in his spiritual, physical,

and organic relations, can be drawn from the philosophical
consideration of the several meanings of the root zcr, in their
relations to each other and to him : his powers of penetration,
reflection, and interpretation,—his will, his memory, and his
understanding,—the nobility and comprehensive faculties of
his nature are specially indicated. In it he is declared to be
noble,—with the power of adding to, or falling away from,
his original nobility,—faultless, yet capable of sinning and
forfeiting his innocence ; but with the same breath he is
warned that a forfeiture will bring with it its own punishment.
This root is recommended to the careful study of the
Hebraist.

121. Excellent] Nkbe (nkeva'h). The sense "female" is a

subordinate one.
This word also deserves careful study. In its secondary
meanings it announces the sensibility of woman,—her apti
tude to receive and retain impressions,—and mystically
declares her relations to man on the one hand, and her Creator
on the other; proclaiming her excellence, qualified by a
tendency to swerve from that excellence under the influence
of her feelings. It adds the further revelation that she is
" the chosen," " the best."
It must be remembered that here, as throughout the
record, " the Oracle Giver" is speaking. The Hebraist will
at once perceive how well chosen are the words He uses,—how
admirably adapted to the purpose for which He employs
them.* The terminal e in nkbe is used for the purposes of
the Oracle.
* When the parallelism which runs through the whole narrative is con
sidered,—the remarkable analogy between its several correlative parts in the
succeeding series,—the fact that distinctions in sex have not been alluded
to in the several animal creations becomes a further proof, were that proof
wanting, that sex differences are not intended to be primarily conveyed by
the words zcr and nkbe. Mystically they were enfolded under, or veiled in,
the primary sense, because the future is ever present in the mind of God,
sec. x.] ANALYTICAL COMMENTARY. 133

122. Them"] At-m* ('ot-ham). Contracted from at e-eme

('eth ha-hemma'h) . The transition from him to them is
pronominal and distinct. This is significant ; and establishes
the value of the primary or generic sense of the word Adam
as representing mankind—that is, man and woman, —the
word adm, man, when generically used, thus standing for
both sexes.

123. And God blessed them] What follows this has hitherto
been considered to embody the terms of the blessing ; and
hence has been regarded as a parallel passage to that recording
the blessing pronounced by God on the animal creation at the
close of the fifth evolution, and therefore it has been treated as a
repetition and extension of that blessing ; but this view has
caused an inverse reading of the whole of this portion of the
Revealed Cosmos, the true interpretation being in reality anti
thetical to it. A careful analysis and contrast of the two passages
puts this beyond a doubt ; for when the animals are blessed, the
form of the blessing is declared, " God blessed them, saying."
Here, however, the act is quite different : " God blessed them.
And God said unto them,"—that is to say, the blessing is not
reduced to a formula, it is too full for that ; f it is unlimited,
and He knew what a powerful part thin distinction would play in develop
ing the passions of man, and causing him to be disobedient to the will of
his Maker ; but, like the distinction which they then designate, this sense
was intended to be subordinate to the higher teaching of the primary
meaning, its substitution for that primary meaning having been a part of
the work of the perverter. The adoption of the secondary sense by Jesus
Christ, recorded in St. Matt. xix. 4, does not indicate that He considered
this the primary sense : on the contrary, He carefully guarded His words
from such an interpretation by commencing His quotation, " Have ye not
read i" as though to show that He accepted their reading without endorsing
it as the primary one. After the fall this sense became, in a degree,
primary, and therefore it was quoted again as early as Gen. v. 2.
* When this sentence is quoted in Gen. v. 2, the pronoun appears as
simply m ; a further absorption, of at, having taken place.
t At the end of the Revealed Cosmos, when God blesses the seventh
evolution, the blessing is not formularised : like the present one, oi which
indeed it may be considered a repetition, it is full and complete—an act
still in operation.

f
134 THE REVEALED COSMOS.

and given in its amplest sense, and therefore complete in the

simple form, "God blessed them."* And then, having blessed
them, God tells them the purpose for which He has created
them, and instructs them in their duties and powers, giving
into their hands full authority over all created things, and
thus making them His ministers. And this is why He bids
them " cultivate and subdue, and obtain increase from," the
earth, which He has fecundated for their use, commanding
them in the same words, which are mystical and oracular in
the highest sense, to " ennoble, and exalt, and enrich " it,—
still more emphatically charging them, always in the same
sentence, to be fruitful in moral and spiritual qualities, and
to multiply their good works, in order, in this manner, to
render the earth perfect; or, still more clearly, to make
fruitful the noble and spiritual,—the pure and exalted side of
their nature, by subduing its impure, sensual, and animal
tendencies,—thus to consecrate themselves to the service of
God, and do honour to their Creator. Then, having given
them their work, and clothed them with full power, God
instructs them as to their food, in order that the charge may
be complete. The sense " increase, and multiply, and re
plenish," is but a secondary and subordinate incident of the
oracle : thus indicating to man the true position of that to
which it refers, as a phase in his nature which has to be kept

* In Gen. v. 2,' the quotation given is simply, " And blessed them." In
Gen. ix. 1 , the blessing pronounced upon Noah and his sons is followed by a
repetition of the Divine command or instruction used here, which gives it the
force of a parallel passage in the highest sense ; and yet it is nowhere said
that Noah had any more children—indeed, the unity of the mystical history
would have been destroyed by his further fruitfulness : hence either Noah
disobeyed the Divine command, or the effect of the blessing was with
held from him ; so that in either case an inconsistency appears, which
is only removed by considering the primary sense to be that now attributed
to the words, which apply with equal force to either circumstances. In
Gen. ix. 7, the form is changed ; but even here, if the secondary mean
ing does seem to gain an increased prominence, the spiritual sense is also
strengthened in an equal degree.
SEC, X.] ANALYTICAL COMMENTARY. 135

under perfect control, and not, as it is in the animal creation,

a primary function. (See App. I.)

124. Unto them] L-em* (la-'hem). This word, treated as the

root lem used adverbially, says, " oracularly," " enigmatically,"
"mystically," "according to the veiled meaning." That is to
say, it tells the analytical Hebraist that the sentence which
it commences is essentially mystical and oracular. More
over, it might be read, "And God said, according to the
veiled meaning,"—that is, according to the meaning which
has been for so long veiled from the world. Thus it appears
that, as in the record of the benediction of the animals
(par. 98), a warning is given now, only in another form :
there it says literally, here mystically, to show the antithetical
use of the same formulary.

125. Cultivate] Pru (pru). This word is referable to the

biliteral root pr, which in prr (parar) anipur says, " cleave,"
"break up," "till," "cause to produce," " cause to advance
rapidly ;" in par (pa'ar), " make light," " give light,"
" become noble," " excellent," " grow in spiritual qualities ;"
in prh (parah), "raise yourselves," " put yourselves at the
head of creation," by stripping yourselves of those ten
dencies of your nature which hold you back ; and even in
pre (para'h), " be fruitful" not only physically but in every
quality to which the term can apply. In its highest sense
it says, " render brilliant," " ennoble."

126. Subdue] Rbu (rvii). " Obtain the mastery over." The
biliteral root rb, in its primary sense, is applied to those who
have authority ; in this sense it is used in the New Testament
in the term rabbi, "master." Rbu also says, " exalt." The

* The words l-em aleim are wanting in some of the oldest versions. This
is evidently another of those baseless attempts at producing an artificial
harmony of the text which are so much to be deprecated.
136 THE REVEALED COSMOS. [seC. JL.

meanings, " make numerous," " abundant," " multiply," are

secondary. Compare rbu with rdu in the next clause of this
sentence.

127. Obtain increase from] Mlau (mll'u). This root says,

" mature," " bring to the greatest excellence," " render
perfect," " richly endow," " enrich," " consecrate," " offer
sacrifice upon," " inspire," " inspire with zeal in the service
of God,"—as well as " fill," " replenish," and the like.

128. Fecundated] Ucbse (u-clvshu-a'h). Some MSS., the

Samaritan Pentateuch, and the Points would make this word
u-cbsu-e, to agree with the traditional reading. It is much
more probable, if any change is to be claimed in the ortho
graphy, that it was originally written icbse or iucbse.
The true value of this word can only be gathered by
comparing it with ibse (par. 42), in v. 9. The word ucbse,
as just noticed, may have been originally written icbse, the i
having been inadvertently lengthened into u by some early
transcriber,—an accidental change rendered very easy in the
Hebrew by the similarity between the two letters, in which
case the word ibse is found with the inserted c, representing
the original sense of that word, as modified by the radicle of
which c is the stem letter ; but even without disturbing the
initial «, its true relations are self-evident, and no sound
reasons can be advanced why this and other words, whose
correct construction may have been so far overlooked, should
not have an initial formative u. In either case the origin
of this word is clear. It is a compound word, formed by the
agglutination of the inflections of two roots—the biliteral
root bs, "shame," and the uniliteral root c, interpreted
through nee, " to smite."
In its full form it would stand e-iucbse, equal to e-iuc bse (for
iuc bse), the prefixed e being the article ; or, again, iuc ibse, or
more correctly, iuce ibse, or even e-iuce e-ibse, the article e, with
see. x.] ANALYTICAL COMMENTARY. 137

the initial i and terminal e of the first, and the article e and
initial i of the second, having become absorbed in the process
of agglutination, thus leaving ucbse ; though it may have
originally stood iiwbse, or perhaps even icbse, to make the
antithetical relations to ibse euphonious and more perfectly
harmonious.
The word ibse (yabbashil'h) has been already shown
(par. 42) to mean naked (that is, arid) land. The stem nee
(nacah), prefixed, means to smite, or destroy ; in euphal it
signifies, " that which has been smitten or destroyed"—the
aridity or nakedness of the land, or subject of the smiting,
being referred to as the condition that has been abolished :
hence, in " fecundation," when applied to the earth symbo
lising the clothing of its nakedness and the doing away with
its aridity, the word ucbse regains its original narrative sense,
" fecundated," " fertilized," " fruitful," " ripe," " mature."
The anomalous view which would read " uebswe," and thus
make it a verb by adding the point kibbuts, for the inflecting
u, which is wanting, although it has the full weight of
Masoretic authority to support it, is utterly untenable, for
it makes this the only uninflected verb in the midst of
verbs all similarly inflected in the manner in which it is
sought constructively and artificially to inflect this. Its
introduction, supported as it was by the weight of tradition,
appeared to the Masoretes a necessity, as they could see
no other way of interpreting this passage, and there
fore considered that the inflecting u had dropped out of
the text ; and this view has been held ever since : but
now that a reasonable and consistent interpretation is
given, this necessity disappears ; and at the same time the
manner in which the text has been guarded from such
a simple corruption becomes very apparent, the veneration of
the Jews for the unpointed original thus evidently resulting
from a conservative inspiration, which has preserved the purity
of the oracular element intact. The various readings of
138 THE REVEALED COSMOS. [sec. X.

versions, all of which follow the authority which ultimately

embodied its teachings in the points, cannot be allowed any
weight ; for they only reflect and show the antiquity of the
mistaken tradition.
It is a very significant fact in connection with this, that
the mistaken tradition points to an original recognition of
the oracular reading ; for under the oracle this word says,
"Thus to do honour to the Creator"—being then read as
a verb; but, considered philologically, this, though primary
in the mystical, is perhaps secondary in the narrative
sense.
The absence of the article in this word, regarded as an
adjective, can hardly be held to be a peculiarity, since similar
irregularities are so common as to leave no absolute and
definite grammatical rule ; but the oracular construction of
the sentence fully accounts for it.
The root cbs has moreover a distinct relation to purity,
being used to designate the " lamb." This word, therefore,
also says mystically, " and render it pure"—that is, keep
it unstained in your own persons.
A striking contrast is drawn, in the antithetical relations
here pointed out, between the state of the land, as it first
emerged from the waters—naked, arid, void of organic and
animal life—and its present highly fertilized and vivified
condition. Then it was desolate, unfitted for man's habita
tion, and incapable of sustaining him. Now it is fertile,
fruitful, fecundated, and admirably adapted for his home and
support.

129. After " over the fowl of the heavens" it has been
suggested that the reading should be, " and over the beast
and living thing of the earth, and over every moving thing
that moveth," instead of " and over every living thing that
moveth ; " but this is only an attempt to harmonise with
the 26th verse, and there is no valid reason why the text,
SEc. x.] ANALYTICAL COMMENTARY. 139

as it stands, should not be regarded as correct. Every

suggested change in the text should be received with more
or less suspicion ; and it is far better to interpret it as it
has been preserved, than to run the risk of destroying the
mystical and spiritual sense by attempted emendations based
upon modern views of harmony.

130. This clause commences simply, "And God said."

The last opened, "And God said unto them." In either
case God is simply addressing, or instructing, man. The
blessing was pronounced over, and not to, mankind. It was
an act of God's, preceding the lesson which He next imparted
to man of his functions and duties upon earth—the end of
his being. The apparent similarity between the spoken
forms in verses 22 and 28 was undoubtedly intentional,
and designed with reference to the oracular character of
the revelation and its future interpretatiou. It was neces
sary indeed, in order that man might have, as an essential
part of his free will, the power of perverting the inspired
teaching, with that of degrading his own nature, so as,
after the fall, through the perverted interpretation of the
one, to justify an inordinate indulgence of the now corrupted
passions of the other. In this, as in all things else, man
learns that God's ways are not as his ways ; and that, at
the close of all things, lost man, with his perverter, will be
obliged to confess that God is justified in all His acts.

131. In the 29th verse, the Samaritan Pentateuch and

some MSS. give variations in the text, which, however, are
not important.

132. Of] L. "As to," "of," or "out of." This prepo

sition is also and commonly used to signify to: hence it has
been hitherto so rendered in this passage by all commen
tators ; but it is very frequently used in the sense of, as in
 140 THE REVEALED COSMOS. [seC. X.

the titles to the Psalms, in which, as in "a psalm of David,"

for instance, it appears.

133. Of the earth] Judging from the analogy of the

order of creation in which the animals of the water, the
animals of the air, and the animals of the land follow in
sequence, the inference is that this sentence should read,
" Of the waters" or "seas." It is by no means impossible
that in the lapse of time this change may have crept into
the text. It is unimportant, save as affecting the unity
of the genealogy as a whole.

134. Moving thing] Rums. Many MSS. give rtns. This

is significant. It is more correct as it stands. The varied
manner in which this root is inflected in the Revealed Cosmos
shows that it is used with reference to function, and specially
to that of motion.

135. Vegetable feeder] Irk hsb (yer2k hesSv). The root

rkk says, " to crush," " rub to fragments," " reduce to pulp,"
" chew," " digest." The phrase at cl irk hsb ('Sth col yerek
hesSv) means literally, " each one that crushes herb to pulp,"
" each one that chews vegetables,"—that is, " each vegetable
feeder," "each herbivorous animal;" it is in the accusative,
that is, preceded by at, because governed by the verb of the
previous sentence. The Hebrew idiom does not require that
the words "I give unto you" should be repeated, their rela
tion to the two sentences is so clear. Hence the repetition
in the English is not an addition to the text, but flows from
a right apprehension of it. This has been recognised in
every version.
The key to the difference between the rendering here, and
that which has hitherto been accepted, is to be found in the
right apprehension of the force of the preposition I, in its
relations to the context. That it can govern the genitive
SEc. X.] ANALYTICAL COMMENTARY. 141

has been recognised in innumerable instances ; the most

familiar one being " a psalm of David." Whether it does
govern the genitive here, therefore, can only be determined
by the construction and relations of the sentence. Now the
creation of man and his relations to the preceding phases
of creation are the subject—the completion of the sixth phase
being in process of narration : hence, since so far each
phase has been complete in itself, and has only been related
to the preceding phases in the order of sequence, there
having been no going back to any previous act of creation,
the analogy is that there is no going back here—man's rela
tions to the animals being indicated rather than the relations
of animals to vegetables. Hence it is improbable that the
diet of animals, in the sense in which it has been hitherto
received, should be inserted here : not only improbable, but
unnecessary, as the animals must have required food, and,
under the influence of their natural instincts, must have taken
it, before the creation of man. While, if it were the fact that
the diet of animals was only now appointed, the charge would
have been given as a command to the animals, rather than as
an instruction to man—the command not being considered
an actual verbal utterance, but as the expression of a natural
law ; that is to say, as the definition of certain ordinary
channels through which the power of God manifests its
action. But indeed, if the diet of animals and birds is really
intended and specified, why is not that of the carnivora
noticed ? Why not that of fishes and other water animals,
carnivorous and herbivorous, also specified ? Or even, to go
one step further—why not that of plants ? The creation was
for man, and therefore the subordinate parts are only men
tioned with reference to him, and to show him that they are
subordinate to, and were created for him.
The next reason for the present rendering is found in the
construction of the phrase irk hsb. Owing to the consecutive
words dsa hsb (v. 11 and 12) having been treated by the
 142 THE REVEALED COSMOS. [seC. X.

early Jewish commentators as a phrase in which the word

hsb is in apposition to, or in the construct state with, dsa, the
phrase irk hsb has been regarded as similarly formed : hence
irk has been considered as giving quality to, rather than
expressing action on, hsb. This form of construction, how
ever, is contrary to the genius of the Hebrew language
rightly interpreted. The word, even if viewed as a noun,
draws its sense strictly from the act of consuming; so that in
those instances (if any such there be) where sprouting (in
the sense " a green shoot") has to be looked upon as the true
meaning, it is drawn from the primary act of consuming the
elements through the physiological accretion of which the
act of growth is produced—conversion of elements being the
real act expressed, or in either the vegetable or animal
economy, digestion—reduction and assimilation followed by
growth.*
But, after all, the true basis for the interpretation here
given is found in its strict accord with man's knowledge—
that is, with science. Geology teaches that certain classes of
animals were carnivorous earlier than any traces of the
presence of man have been so far discovered ; indeed, at such
an early date in the scientific chronology of creation that no
one would dream of supposing that man had been then in
existence—petrified excrementa having been brought to light,
containing half-digested animal remains. This is conclusive
as to the fact of the early performance of the carnivorous
function (according to the traditional reading quite over
looked in the Revealed Cosmos), while, moreover, the formation
of their teeth shows that certain whole classes of animals
could not be herbivorous ; and, beyond this, the teeth of man
prove that he was intended for a mixed animal and vegetable

* In Gen. ix. 3, the phrase irk hsb is again used. It has been trans
lated " green herb ;" but, as in the first instance of its use, to which it is
indeed a reference, it means "vegetable feeder."
SEC. I.] ANALYTICAL COMMENTARY. 143

diet.* This being the case, and remembering that certain

natural laws are being enunciated here, it becomes clear—
the natural law being that animals are divided into two
classes, herbivorous and carnivorous, and that man feeds upon
a mixed diet—that the reading now given is the true one.
There is no retrospection in the whole history until creation
is finished, and God regards all that He has made.

136. For food] L-acle (l-'ocl&'h). " Is for food." Then the
second, "I give unto you," would be unnecessary. The word
acle says, " I cause to cease," " I bring to an end," " I con
sume," on the one hand; and "I minister unto," "cause to
grow," "mature," and "make perfect," as well as "restore,"
on the other : in the former case the consumer, in the latter
the consumed, speaking of itself and its own action upon its
subject.

137. Saw] " Regarded," " considered," " viewed with

satisfaction." Here the creation is regarded collectively, for
the first time, as a single grand result drawn from a series of
phases ; each of which is still, in its degree, performing its
share in sustaining the combined whole.

138. Sixth] E-ssi ('hash-shishshl'). The radicle here is

is or iss, the e being the definite article. The former points

* In Gen. iv. 2, Abel is stated to have been a " keeper of sheep." This
would appear to be conclusive, since the sheep must have been kept for a
purpose : because valuable for immediate use. To this it will be replied,
the purpose was to use their wool or skins for clothing, and to have them
ready for sacrifice. But then, as to the last reason, although the first and
the best were reserved for sacrifice, these were selected, the remainder being
left for the use of man ; while the warmth of the climate renders it impro
bable that this use would have expended itself in the making of woollen
garments, or coverings of skin, dressed or undressed. Of course it will be
said here, with Gen.iii. 21, But God made " coats of skins" for fallen man !
In reply to this the author must refer his reader to The Genealogy of Crea
tion, pp. 364, 378—380.
 144 THE REVEALED COSMOS.

to the true life which the world has now attained, the latter to
the brilliancy and happiness which that life was intended to
confer upon the earth. H-ssi says, "that has caused me to be,"
" made me really live," " that has made me noble," " caused
me to rejoice," so that " the sixth evolution," being inter
preted, signifies, " the condition of nobility," " of brilliancy,"
" of rejoicing," " of happiness," and points to the exultation
of nature in the advent of man.

k. In the sixth phase of its active condition, the inspired

record of which in the Revealed Cosmos has now been analysed,
matter is spiritualized ; the primary object of the creation,
the spiritualization of matter, being thus attained in the per
sonality of man, in whom the first incarnation is accom
plished; spirit being in him combined with matter, in the
form of a soul united to a body.
Viewed under this aspect the development of matter is the
result sought for in creation, and it is brought about accord
ing to a fixed plan, worked out on a progressive scale. First,
its constituent elements are gathered together. Then its
chaotic, disorderly movements are followed by volcanic action,
an energy acting from within, by the instrumentality of
which the organizing force reduces it to order, and separates
it into the three commonly recognised forms of primary
matter—water, air, and earth—the physiological elements,
which it immediately organizes, thus clothing the earth with
verdure. Now the animating force is added, which, under
the influence of solar action, an energy acting from without,
gives life to the water, the air, and the earth. While, finally,
under a direct Divine action—an energy acting from within
and without, through a spiritual agency—in man the purely
material work ended.
Hence, considered as a whole, and from the point of view
now reached, the creation, of which man is the crown and
SEc. X.] ANALYTICAL COMMENTARY. 145

glory, is the result of the operation of three life-giving

forces—the organizing, the animating, and the spiritualizing;
each of which prepares the matrix upon and through which
its successor acts.
The reader who has thoughtfully considered each of the
several phases in their consecutive order will have observed
that the relations of these three forces to the operation on
which they are engaged are peculiar ; for although organiza
tion is not reached till the close of the third phase, as it is a
product of the organizing force, that force must have been
working antecedently, so that the phases of inorganic or purely
physical development, since they lead to the introduction of
organization, must be considered the instruments through-
which the organizing force prepares the unorganized matter
for its special function : hence the first three phases can be
very properly attributed to the influence of the organizing
force which controls and subordinates them to its purposes,
and thus commences its action with the first bra ; and hence
the organizing force can in reality be regarded as synchronous
in origin with the igneous action which prepares the way for
the full manifestation of its presence : so that combustion is
at once the precursor, and the associate in action, of the
organizing force, while itself a sequence of the inorganic
state from which it springs.
Organization having been reached, the process of organic
development at once commences; and now another peculiarity
is observed, for the animating force makes its appearance,
and, pari passu with the vegetable advance, animates—first
the water, then the air, and finally the earth ; its fecundating
influence being promoted by the action of the luminaries,
which immediately follows the advent of organization.
The parallelism here is very significant. Igneous action
comes after the inorganic state —solar action after the organic.
The organizing force treads closely in the footsteps, if it does
not actually accompany and associate itself with, by making
146 THE REVEALED COSMOS. [seC. X.

use of the products, of organic or physical development;

aided therein by the action of fire. The animating force
treads closely in the footsteps of, if it does not actually accom
pany and associate itself with, the organizing force, by
making use of the products of organic development ; its
fecundating influence being promoted by the action of the
sun. Nay, so closely does it follow in the footsteps not only
of the organizing, but even of the inorganic forces, that it
actually animates the products of organization in the order in
which physical energy first evolved the elements that were to
be the great instruments of organization and animation.
The sequence here is striking, but the actual parallelism
goes even beyond this, for the animation of the earth is
immediately followed by the advent of man, in whom spirit
is combined with animated matter; so that the animating
force having completed its specific operation, the spiritualizing
force now commences its special function, in order to raise
the work still higher in the scale of development. Hence,
while the organizing force advanced step by step with the
inorganic processes, taking up and organizing the inorganic
matter as it was prepared for organization, the animating
force is now seen to have been advancing step by step with
the organizing force, animating the organized matter when
it was ready for its influence ; and, finally, the spiritualizing
force takes up the work, combining spirit with the highest
form of animated matter.
The blending of the consecutive phases is, perhaps, their
most remarkable feature. There is no sharp line of division.
It can hardly be said, even from the commencement, that a
single force or class of forces is acting alone, for the organ
izing being first recognised by its results, the period of its
advent can only be determined by inference ; while, when the
animating comes into play, it steadily accompanies, or rather
follows, organic advance ; the spiritualizing combining itself
with the other two : so that the physical energy of matter,
SEC. I.] ANALYTICAL COMMENTARY. 147
including combustion and the phenomena of electricity with
their consequences, is most intimately allied with the organ
izing force ; which again forms as intimate an union with the
animating ; and, finally, this once more with the spiritualizing,
since in man all of the several creative forces are subservient
to his well-being.
The evidence of this is found in man's anatomical structure
and physiological relations ; for he is provided with a triple
nervous system,—ganglionic, spinal, and cerebral*; while his
frame, though it modifies and controls, is yet subject to, and
depends for its power of healthily discharging all its func
tions upon, a due balance of the physical conditions which
surround him ; so that man combines in his own person
the effects, and is the expression of the action, of all these

* These three nervous systems though acting in unison with each other,
and though each necessary to the perfect discharge of the function of the
one above it—the first to that of both of the others—nevertheless have
separate offices in the systemic economy, •with distinct nervous centres.
The ganglionic or sympathetic system is essentially that of organic life. It
sustains and preserves the health of the frame, and restores it when it has
been impaired ; thus representing the organizing force, of which, moreover,
it was the first nerve-fruit, as though more completely to identify it as the
special material instrument through which that force acts. The spinal
system presides over and regulates the movements of the body, giving it its
reflex animal life, and furnishing the means through which the will ex
presses itself ; so that it can be held to represent the animating force ; while
the cerebral system, intimately allied as it is with the spinal, as also with
the ganglionic, embodies the elements of and discharges the reasoning
function ; and since, in man, it becomes the peculiar instrument of the soul
—the organ of its special action—it very properly typifies the spiritualizing
force. These three systems are not peculiar to man : they are found in all
animals of the higher orders, and therefore constitute the typical animal
organism. In man, however, they are most developed, and constitute the
perfect instrument through which his spiritual nature, or soul, comes into
relations with the material world. In him intellectual, and especially moral
and religious qualities, are added to the animal reason which, in common
with its material organs, he shares with and draws from the animal king
dom, but these qualities are distinct from that animal reason, and from the
animal organs through which it acts, although from the intimate union of
soul and body they can only express themselves through those organs.
(See App. i,J, k.)
148 THE REVEALED COSMOS. [sec. I.

forces, which thus in him find a common field for their

development.
Moreover, this blending of the consecutive phases is accom
panied by the further relation—that each in its order of
sequence finds the matrix for its own action in the matured
work of its predecessor, and prepares the matrix upon which
its successor is to act in its own completed work ; so that in
reality each phase springs from its predecessor and furnishes
the pabulum, and thus under one aspect becomes the author
of its successor in the series. Hence, at a first view of the
subject, a lineal or genealogical descent suggests itself as
the method by which the several phases are inter-related
on their material side.
The results of scientific investigation confirm this first
view, at least in the organized kingdoms, where the evidence
seems to declare the possibility, if not the probability, of all
the animal and even of the vegetable productions of organiza
tion having sprung from a common ancestry ; while, in some
of the theories of the chemical origin of life which have been
advanced, the tendency to the opinion that this common
ancestry springs by direct succession from the inorganic
world is seen.
On the other hand, the received interpretations of Revela
tion and the dogmas of Christian faith declare positively of
man, and even of the animal and vegetable kingdoms, that
they have arisen in separate creative acts, and are in reality
a series of new creations.
At first sight these views seem completely opposed to each
other, and utterly irreconcilable ; and the Christian inves
tigator is inclined to give up in despair the attempted
solution of a problem beset with so many difficulties, and
seemingly involving such palpable contradictions : so that
hitherto there has been a tendency amongst the more advanced
inquirers to divide themselves into two classes—those who
cling to the dogmas of Christian faith before all, and refuse
seC. X.] ANALYTICAL COMMENTARY. 149

to deny when they can neither understand nor explain ; and

those (perhaps, in these days and in this country, the more
numerous class) who consider that results drawn from the
observed operations of nature override all other evidence and
are incontrovertible; demanding that faith itself should
vanish before the crucible of the chemist, and the scalpel and
microscope of the botanist and zoologist, if she cannot accept
their interpretations of the phenomena submitted to their
judgment.
While thus making Nature their God—Materialism the
groundwork of their faith—and Rationalism the method
of their worship, it is possible that, fascinated by the over
whelming interest of their pursuits and the pressure exer
cised upon them by the vast field of nature opening to their
view, upon their own interpretation of which they are
willing to stake not only the present, but the unknown
future, they do not attach sufficient importance to the fact
that effects and processes alone come under their notice,
the only forces which they can measure, or of the existence
of which they are cognizant, save through their results,
being the purely physical or material forces, which, if others
do exist, must stand in the same relations to them that the
natural does to the supernatural, or be the lowest order :
so that, in appealing to evidence drawn from the evolutions
of matter, and ignoring that which springs from a spiritual
source, they may, through pride of intellect, be falling into
a wilful blindness and relinquishing the substance for the
shadow : and moreover, in thus seeking, are obliged at last
to depend upon instruments which, at best, are human, and
therefore fallible—their own sense organs, never exact, and
their intellect, seldom free from perversion, and always
exposed to the influence of perverting causes.
The issue which is raised is none the less a serious one,
which must be met gravely and discussed dispassionately ;
for, if nature is competent to the entire work of creation—

'
150 THE REVEALED COSMOS. [sEC. X.

if animation is not a separate act to the mere organic life

of the vegetable kingdom—if man does not owe his being
to a higher force than that from which the animal kingdom
drew its independent existence, the whole fabric of Eevelation
undoubtedly falls to the ground, and man is left a helpless
prey to the vagaries of his intellect and the fitful fancies
of his imagination.
The issue is this : Science affirms that a process of develop
ment by natural selection, under which self-adaptation to the
changing relations of surrounding circumstances is the work
ing instrument, has been a primary cause of variation by
enabling races, favoured by a readier aptitude, to adapt them
selves to changing conditions ; and that different kinds of
animated beings have thus originated from a parent stock, not
excluding man himself at the one end of the scale, nor the
most rudimentary animated form at the other, from the same
parentage; so that the creation of man is now regarded
by Science as the result of a natural process acting upon
an advancing animal form,—his superiority to the remainder
of the animal creation considered to be one of degree, not
of kind—his intellectual, moral, and religious qualities, or
quasi-spiritual nature, being thus looked upon as determined
by a succession of circumstances which give, as their logical
conclusion, that that nature is the result of accident and
depends upon an improved animal form and animal relations ;
so that at best man remains but a pure animal, even if one of
a higher kind : while Revelation affirms that he was formed
by, and is an independent result of, the creative power
of God.
The credentials of the scientific view rest upon the inter
pretation of natural phenomena : those of Revelation upon
a right comprehension of the original and revealed account.
Leaving for a moment the dogmas of Christian faith out
of the question, and conditionally accepting the view of
lineal descent advanced by Science, it becomes now the duty
SEC. X.] ANALYTICAL COMMENTARY. 151

of every earnest inquirer to examine whether this view is in

reality at variance with the teachings of Revelation rightly
understood, or whether they are not rather reconcilable the
one with the other.
In the original or unpointed Hebrew, which must be
appealed to as the sole authentic medium of Revelation,
the distinction will rest entirely upon the relations of the two
stems,—bra, " to create ; " and hse, " to make."* Of these two
words the former signifies the origination of an act, by the
application of a fresh force infusing new relations, and thus
creating a new being ; while the latter indicates the func
tional and progressive advance of that being to a higher state,
and points to a transforming formative process : so that while
the first figures the primary results of the application of a
new force, the second symbolizes the developed changes
drawn through the continuous application of an existing
force—the one representing the act of creative origination,
the other that of formative development. The first of these
words, therefore, authorizes the view of a separate creation,
while the second sanctions that of progressive advance.
Hence the teachings of Revelation and Science have each of
them countenance in the original language of the Scriptures.
Is it not, therefore, possible that Science is not so utterly
misled—so completely at variance with Revelation ; and that
a way of reconciliation exists ?
The relative use of these two words in the Revealed Cosmos
will determine how far this is possible or not.
An independent view of the question, without reference
either to science or religion, would suggest the probability
of three consecutive creative acts or new creations—one
resulting from the introduction of the organizing force*
* A third stem, itsr, " to form," is used in the special account of the
creation of man (Gen. ii. 7). This word is peculiar in its construction, and
in its structural derivation points, in the act which it now designates, to a
combination of progressive development with an actual new creation. It
need not be further considered here. (See Appendix b.)
152 THE REVEALED COSMOS. [seC. x.

another from the animating, and a third from the spiritual

izing. What if that should have been the actual plan and
sequence ? What if Revelation should confirm the teachings
of faith, by showing that it declares that three life-giving
forces, by three separate but successive creative acts, gave
three separate forms of life to the world, in three succeed
ing new creations ; and at the same time point out with
Science, that the matrix upon which each of these forces in
succession acted was provided for it by a process of deve
lopment—supernatural in its actual origin, but natural in
its repetitions; under which a progressive advance prepared
the then natural kingdom for the next supernatural step?
Such a solution of the problem, however unexpected, while
clearing the ground for further inquiry, would reconcile
Science with Revelation—the right interpretations of reason
with faith.
Can such a solution be drawn from the original reve
lation ?
Apparently it can; for on referring to the Hebrew text
of the Revealed Cosmos, it is found that the word bra is used in
a very significant manner : in the opening account—at the
introduction of animal life—and at the creation of man. So
that it affirms that three creative acts followed each other
in succession at definite intervals—the first including organ
ization or vegetation, the second animation, and the third
spiritualization. Hence the first independent view is con
firmed by the inspired record.
This basis is widened when the manner in which the stem
hse is used is considered. It is applied—first, to the evolu
tion of the atmosphere ; second, to the evolution of the active
influence of the luminaries ; and third, to the formation of the
land animals, subordinately indicating the function of fruit-
b earing in trees. Hence it indicates the intermediate action
between the introduction of the new forces.
When it is remembered that these—the life-giving forces
 SEC. X.] ANALYTICAL COMMENTARY. 153

—only testify to their presence through their operations, in

which, from their using the physical forces as their media,
these latter appear at first sight to be the sole workers, it
becomes evident, that with the first bra the organizing force
commences its work, using the physical forces to prepare the
inorganic matter for its special function, and thus subor
dinating them to its purposes ; their work being accom
plished by the simplest form of natural affinity or selection,
—the inorganic—it only revealing its actual presence at the
end of the inorganic development in the advent of vegeta
tion. Then in the second bra the animating force—fostered
by the newly evolved solar action, as was the organizing
by the igneous—combining with, and acting upon and
through, the now organized matter, which furnishes a
matrix for its operation, introduces a new or animal crea
tion, which ia thus supernatural in its origin in virtue of
the new force through whose action it springs, but lineal in
its descent, through the organic matrix from which it draws
its material elements ; so that, viewed materially, it owes its
being to a natural descent from a vegetable or organic
predecessor, while, in its vital relations, it is the supernatural
fruit of an animating force which subordinates its material
ancestor to its higher purposes. Between the second and the
third bra are three steps, for the water, the air, and the
earth are animated during the interval; and this, as is
declared in the Hebrew (by the use of the stem hse), by a
progressive advance, in which natural selection, acting upon
i and through the two kingdoms of nature, vegetable and
animal (supernaturally introduced, but now natural in their
relations, and therefore subject to and bound by those natural
laws which their own functions have determined*), gradually
* Every natural law is thus supernatural in its origin, arising out of the
special action of a creative force, which in the act of production provides
for re-production with all its phases and phenomena, and thus in creating
founds the kingdoms of nature. This is only another way of stating the
fact that such natural law had a commencement and an Author.
154 THE REVEALED COSMOS. [seC. x.
effects a progressive advance until, the highest merely animal
form having been reached, once more the Creator steps
directly in, and in the third bra accomplishes a new creation,
in it combining spirit with animated matter in the person
of man, whom He creates by causing a spiritual force,
without the intervention of natural relations or sex-action, to
fecundate the selected form of the animal type from which
man was to spring—thus giving him being. So that in man
a new creation was reached through the supernatural character
of the conception and birth of Adam, from an animal mother,
under which he drew his spiritual nature—a lineal descent
still remaining from his animal ancestry, to which he owes his
animal relations. Hence man has a double nature—double
relations—spiritual, derived from the Divine Author of the
spiritual force from which he draws his soul, on the one hand ;
and animal, inherited from his natural parent, on the other.
That man does spring in this manner from a twofold
source can also be gathered from Revelation, for the stem hse,
which it is now seen here points to a lineal descent from the
animated matter which has preceded him, is also applied to
his origin in the Divine ejaculation, " Let us make :" but then
this is immediately followed by and absorbed into the third
bra, through which man's higher nature is reached. The
Revealed Cosmos, therefore, clearly countenances a view under
which Science and Revelation can be reconciled by combining
a process of progressive development by natural selection on
the one hand, with the supernatural origin of each of the
successive, subsequently becoming natural, processes through
a series of new creations on the other.*

* In order to show that Scripture and Science are not at variance, or

effect a reconciliation where agreement has been hitherto supposed to be
wanting, it will thus become necessary, as in every form of reconciliation,
to adopt a system of mutual concession ; so that, while Science admits that
Creation and Development have combined in producing the results which
it subjects to examination—that the natural and the supernatural have
advanced together, either hand in hand or the one treading closely in the
BEC. X.] ANALYTICAL COMMENTARY. 155

It does more than this. It not only countenances, but con

firms this view ; for, after saying that there were three separate
and distinct creative acts or creations, and then dividing each
of these into its three separate stages of progressive develop
ment, it further, in the last, by three repetitions of the*word
bra, gives in man three forms of the creative expression ; and,
having thus emphasized the creative act and left it, as it were,
accomplished in the spiritual creature, it three times repeats,
in the word hse, that development was a progressive or serial
work accomplished by an advance in function, and then,
terming it a creation accomplished by God through formative
development (of course once more in the stem hse), it finally,
as though to mark the claims of the several stages of the
creative act to be regarded as the lineal successors of each
other, in the concise summary with which the account ter
minates, calls them generations, in the order of creation, thus
likening the Revealed Cosmos to—naming it indeed—a genea
logy ; closing it by the statement, that through a stream of
formative or developmental acts (hse again) God caused Earth
and Heavens to be.
The Revealed Cosmos, therefore, when rightly interpreted,
undoubtedly declares that the work of creation was accom
plished by three separate life-giving forces, each of which,
taking up the then natural series in a supernatural manner,
introduced what, as the necessary and intended consequence
footsteps ofthe other—Revelation will have to modify the picture submitted
through it to man, and acknowledge that natural causes unite with the
supernatural in accomplishing the great result whose several successive
stages it depicts ; the commencement being, in each instance, supernatural
—the continuation, natural.
But then, in thus changing its aspect, it is not Revelation that alters
either in form or in substance : it is the faulty understanding of man which,
having in former times conceived false views, has misinterpreted the scope
of Revelation, and read it wrongly ; and in this way originated the miscon
ception which has now to be removed. So that on both sides it is the
judgment of man that yields, the reconciliation being effected by the
admission on his part that he has been doubly mistaken, both in reading
the works and the Word of God.
156 THE KEVEALED COSMOS. [seo. I.

of the supernatural act, became a higher natural kingdom ;

thus giving, as a combined whole, a supernatural act divided
into natural phases.
The actual method of the creation can be even conceived,
now that the plan becomes more intelligible. For, taking
union, association, combined action as the model—conception
as the manner—generation as the result, all that is necessary
is, regarding sex-action—the medium of reproduction, as the
type, to consider that actual production—that is, primary
creation, is the result of a co-operation independent of sex-
action, and therefore supernatural: under this view, natural
processes having been introduced by supernatural action, and
being in existence, the supernatural force or creative influence
uses the highest expression of, or result drawn from, the
existent natural processes, as a medium through the instru
mentality of which it, in a supernatural manner, produces
what may be termed a new conception ; thus introducing a
new—a higher order, capable of reproducing and developing
itself in a direction and through methods which now become
and illustrate the natural law.
In this way the organizing force may have given vitality to
the merely chemically and physically reacting matter and
produced organization. In this way, only a step higher up,
the animating force may have quickened the organic germs,
and caused them to conceive animal forms and originate
animal life ; and in this way, still higher on the scale, the
spiritualizing force may have caused the highest animal form,
independently of sex-action, to conceive and give birth to
man.
Viewed under this aspect, Adam's conception and birth—
that is to say, his creation—would become a type and figure
of the manner in which the Divine Incarnation was subse
quently accomplished ; and thus a marvellous unity would
pervade the whole plan of creation, each phase in which
would spring from and depend upon its predecessor, and
SEc. X.] ANALYTICAL COMMENTARY. 157

provide the material conditions from which its successor was

to draw its subordinate nature, until at length in man the
work was completed ; that is, the purely material work, since
in him material relations become subordinated to spiritual
ones, while the fitness of the opening announcement of the
Cosmos—" To accomplish the incarnation"—becomes evident,
since the first incarnation is the figure and type of the actual
Incarnation of Christ; the great, the vital distinction between
them being, that in man his spiritual like his animal nature
is the work of God—an actual creation, not an independent
existence : whereas in the Man-God the Divine Essence
assumed into itself the double human nature.
But the work does not, in reality, end here: rather the
true design of the Creator begins, for matter having in man
been spiritualized has now to be spiritually developed, so as
to become fitted for the far higher sphere of action prepared
for it by the eternal purpose of its Creator. This is accom
plished in the life of man, who is called upon practically to
co-operate in this great work by a course of probation, in
which self sacrifices itself on the altar of obedience in the
fire of Divine love. Hence the great object of man's life is
to aid in the spiritual development of matter, first in his own
body, through self-sacrifice, and then in those of others
through brotherly love, thus practising the Divine virtue—
charity, in faith and hope ; the great moral principles incul
cated by the Divine law being all means to this end : so that
man has a work to do, and every moment of his life is either
doing or neglecting it.
158 THE REVEALED COSMOS. [seC. XI.

SECTION XI.

Genesis ii. 1—3.

(1) " Thus were evolved139 the heavens and the earth and all their embo
diment140; (2) and God matured141 in the seventh141 evolution his crea
tion143 which he had made : and he shone144 in the seventh evolution out
of his whole creation which he had made145. (3) And God blessed'46 the
seventh evolution and hallowed14' it, because in it the God of the formative
acts148 shines out of his whole universe which he has created." i

139. Thus were evolved] U-iclu ('v&-ycullu). For the value

of the initial u see par. 10. Iclu is an inflection of the
biliteral root cl. Interpreted through ell, it signifies peculiarly
" to revolve," " turn round and round," " move in a circle,"
" form in a circle," " crown," " embellish," " adorn,"
" handle," " manage," " use," " carry on," " complete,"
" cease," " make entire," " quite perfect," " glow," " burn,"
"consume," "melt," "glitter," "light," "make brilliant."
Thus the primary meaning is that of " revolving in circles."
The idea which the inflection is here used to represent is,
"evolved, by a progressive advance in successive phases or
cycles," " formed by progressive development." Considered
in its mystical bearings, it says, that the entire heavens,
including the earth, that is, all the heavenly bodies, are in
motion—revolve.

140. Their embodiment] Tsba-m (tsva'a-m). "Development."

The meaning of this word is learnt by treating it as derived
from a compound root, formed by the more persistent radicles
of itsa and bua ; the t and a of the former, and the w of
SEc. xI.] ANALYTICAL COMMENTARY. 159

the latter, being absorbed in the process. Now the radical

meaning of itsa is, "to go out ;" that of bua, "to come in:"
hence this word stands for a something which, like the common
colloquial phrase, " all the ins and outs of," is used to express
the entire subject under discussion—and therefore represents
"the outgoings and incomings," "the exits and entrances"—
that is, the successive changes through which the creative
act or embodiment was accomplished. It means more than
this, however: it really says, "a progressive advance per
formed in successive evolutions," — that is, " a creative
sequence," " a serial development," " the continuous and
advancing results of the primary creative act," " an orderly
development," " an evolution," " offspring," " the results of
generation," "of generative development."
The idea involved comprehends " the fixed and the move
able," as though embracing in its scope the leading cha
racteristics of vegetable and animal life : but, above all, it
concisely embodies the universal law of decomposition and
recomposition—reconstruction following destruction, under
which all progressive advance is attained. Thus it includes
and signifies the whole of the results of creative develop
ment on the earth and in the heavens, and is very expressive,
explicitly embracing, as it does, every created object. It is
very difficult, nay impossible, to reproduce the idea in a single
word in English. The meaning "hosts" (sabaoth) became
grafted on to it after its original significance had been lost,
and this at a very early era in the history of Revelation. The
title, "Jehovah Sabaoth," translated "Lord of Hosts," is
thus found to have a much wider scope, and signifies in
reality, "Creator of all things," "Author and Sustainer of
the universe."

141. Matured] Id (ycal). The biliteral root cl, now inter

preted through id, says, " exercised power over," " showed
forth might in," "administered," "ministered to," "per
 160 THE REVEALED COSMOS. [sec. XI.

fected,"—" made to sprout," " grow," " shoot up high,"

"grow after,"—the root ncl would add, "to disguise," "veil,"
"conceal."
Id does not necessarily convey the same idea as iclu in the
preceding sentence. Iclu is retrospective in its relations,
referring to the six phases the course of which has been
recorded ; whereas id expresses the action of God upon the
results of creative development during the seventh phase
of the activity of matter,—for the account of the seventh or
first unfinished phase of creative development has now
commenced.
The principal phenomenon in the present order of things,
which is the seventh phase in creative sequence, is, that
in it the Creator is exercising power over, sustaining and
administering or ministering to His creation, in a veiled or
hidden manner ; and this to such an extent that man almost
loses sight of him altogether—has done so indeed, and would
do so again completely were it not for revelation and faith.
But the word id carries with it the idea of exercising
power in a veiled manner: hence here it says, and is intended
to say, that in the seventh creative phase, or since the advent
of the human race (as well as before it), God has exercised,
and is still exercising, a hidden power over the whole work of
his hands : but beyond this it affirms that God is still evolving
his creatures—making them grow ; that is, developing them
and leading them on to a further advance, and this in the
order of grace, since the natural order of creation has been
brought to an end. Thus, while this word declares that in
the order of nature God is sustaining and maintaining the
universe, it adds that in the supernatural or spiritual order
He infuses grace into the spiritualized matter,—that is, into
the soul of man ; thus sustaining him on his onward path.
The word id also says that the special work of God the
Father, in the order of creation, is now completed.
The biliteral root cl is frequently used in the first three
SEC. XI.] ANALYTICAL COMMENTARY. 161
verses of this chapter, because the whole passage is highly
oracular.

142. The seventh] E-sbihi fhash-shvi'hi'). The Samaritan

Pentateuch and the Septuagint and Syriac versions read this
e-ssi (h&sh-shishshl'), "sixth," but evidently to reconcile the
text with the subsequent institution and sanctification of
the seventh day, by making it plain that nothing was done
by God during the seventh evolution. There is no authority
for the alteration, which, moreover, damages the mystical
character and narrative sense of the Revealed Cosmos. This
change, therefore, is further proof at what an early date the
loss of sense and misconception of the character of Revelation,
in its highest or spiritual order, took place.
The stem sbh says, on the one hand, " to flow profusely
over," " to endow richly," even to satiation ; and, on the
other, "to put on trial," "subject to a test." Thus, in e-sbihi,
(" that has endowed me richly," " that has caused me to be
put on trial," " that has caused me to overflow,") the seventh
evolution interprets itself,—" The condition (1) of fulness or
rich endowment;" (2) "of probation;" and, (3) "of over
flowing,"—and witnesses that man came to his trial richly
endowed and fully fitted to sustain it ; and. that, although he
transgressed or flowed over the limits of his prescribed free
dom in his wilful disobedience, the overflowing goodness of
God will again pour itself over repentant man, and, by yet
more richly endowing, fit him for the enjoyment of, and lead
him to, a higher state.
In tsbh, which has a double affinity to sbh and tsba, is
found the sense, " to give colour to," also significant, because,
according to the manner in which man passes through his
probation, he receives the colour of his whole future existence.
The affinity between sbihi and rbihi (par. 85) is very
striking, the r of the latter being converted into the s of the
former. There is a mystical element in operation here. The
M
162 THE REVEALED COSMOS. [sec. xI.

affinity probably points to a parallelism between the fourth

and the seventh phases. The nature of this parallelism will
be traced presently. (Par. /.)

143. Hia creation] Mlac-tu (mla'c-t'o). This word is

peculiar and comprehensive. It signifies the entire creation,
the whole universe ; stamping it as perfect and yet progres
sive—complete but not stationary—a still advancing work
rather than one brought to an end. The inflection claims the
whole for God, as His—the result of His creative fiat.
The root lac says, primarily, " carry out," in the sense
" advance," " cause to move on,"—that is, " to progress." It
is very closely allied to elc (halac), " to go," as appears from
its radical sense,—" set in activity" being the leading idea
of both ; " that which has been set in motion," " quickened."
Read through mla-c, "that has filled thee," "ripened thee,"
" made thee perfect," it says, " inspiration," " design,"
"accomplished purpose." Leavening mass (life, and that
which leads to it, being regarded as the leaven) is the true
idea—quickened universe, and then perfect work.
This word has a significant relation which should not be
overlooked,—its close affinity with the similarly derived mlac,
" angel," with which it completely identifies itself. This is
very suggestive, and would seem to sanction the view that
the work of creation was carried on by angelic agency. If
this were so,—and there is much both in revelation and nature
that confirms the opinion,—it would explain the difficulty
which the scientific investigator has in realizing ultimate
causes ; and why his closest researches seem never to lead
him beyond the region of phenomena and appearances. He
knows that certain operations will always produce certain
results, and hence he is tempted to look upon the operation
as the cause ; and this although he is well aware that the
relations to each other are only those of physical, chemical,
or physiological sequence, and that the final cause invariably
SEC. XI.] ANALYTICAL COMMENTARY. 163

eludes his grasp. Under this aspect it naturally and neces

sarily would do so, because the angelic operator cannot be
brought within the range of scientific processes. (See App.
k.)

144. Shone] Isbt (yishboth). The stem sbt has been arbi
trarily used to express rest,—cessation from work, from active
interference. This is a very unfortunate rendering here,
because it seems to assert that God has ceased from actively
interfering in the world, and leaves it, as it were, to shift for
itself. This, however, is in direct contradiction to the pre
ceding sentence, as it is now rendered, and to the Christian
belief that God is working in all things. It is clear, there
fore, that this meaning is a secondary one.
In order to recover the primary sense, it will be necessary
to consider which is the least stable letter of the root, and
how that letter ordinarily reacts as a mutable one. The
most mutable letter is, of course, t, which is constantly inter
changing, even in the same root, with n, r, and e. Hence
the stems sbn, sbr, and sbe will all point to the primary or
radical sense of sbt. Now sbn says, " to sprout," " grow,"
"be young," "vigorous," "have offspring," "build up,"
"develop." Sbr, while including these meanings, adds to
them, "to bear fruit," and then "to look out from," "be
regarded," "seen," "considered in," "inspire hope and
trust ;" and sbe continues, " to glow," " burn," " shine,"
" glitter," " be resplendent," " renowned."
From considering these, which are confirmed by treating
it as a compound stem (s-bne, " that which builds up,"—first,
" being," " life ;" and second, " brilliancy," " glory," " happi
ness "), it is evident that the sense here should be "to reveal"
or " manifest himself in," " shine out of,"—that is, " become
luminous," intelligible to the senses of man ; and then to the
universe in and through man. Hence shone literally and
metaphorically gives the true idea, rest (from subt, "thou
m2
164 THE REVEALED COSMOS. [sec. xI.

art sitting "), being quite a secondary meaning, grafted on to

the root later, when the primary narrative sense had been
lost : though, indeed, it is oracularly present, revealing that
with man the form of creation ceased, although the act of
creation still continues at least in evolution, generation, and
growth, these being the subordinate channels through which
the power of God now manifests itself : hence, under the veil
rest, it mystically declares that the special work of the Father
(par. 109) ceased with the creation of man, and therefore it
was symbolically embodied in the commandments with this
sense, and taken as the groundwork of the sabbatical idea*
In the stem sbb, " to glow," " burn," " flame," sbt is an
inflection: hence it may be a secondary or derived root.
Under this aspect sbt is found to be reducible to the biliteral
root sb. But this is the root of sbihi (par. 142), and inti
mately allied to the root of tsba (par. 140). These relations,
coupled with the affinity between cl and mlac-tu, point to the
intensely oracular character of this entire section.

145. Which he had madel -^sr ^se ('asher hasa'h). This

phrase is also found in the last verse of chapter i., and again
in chapter ii. verse 2. In each instance a transition is made
from the inflection of the preceding verb.
It is usually regarded as analogous to, and almost synony
mous with, asr bra (chap. ii. ver. 3) ; but here it will be
observed at once that the change in the inflection does not
occur, for the sentence reads sbt—asr bra. This is the more
remarkable, because a change in inflection is made in sbt, the
* The rest of God is eternal. It draws its relations to time from the
creation ; and since in the threefold creative act it is constructively preceded
by six active phases (in function evolutions, in time periods ofactivity), which
represent consecutive stages of progressive advance or successive conditions
imparted to matter, these (having been subsequently mistaken by the Jews
for natural days) were symbolically treated as natural days, when they were
used by God as a type in giving the Ten Commandments. The act of
creation possibly still continues in the subordinate kingdoms of nature, as
well as that of progressive development. (See App. ».)
SBC. xI.] ANALYTICAL COMMENTARY. 165

sentence standing ibrc—uikds—ci sbt ; but then the reason for

this change is apparent at a glance, for the present action
is cited as a testimony to the past or completed act. " He
blessed and sanctified because in it he shines." Difficulties
will necessarily still remain, but possibly many of them will
disappear when it is remembered that hse (par. 36) does not,
properly speaking, refer to the creative act of God, but rather
to the progressive development attained through the due
fulfilling of its function by the created object ; and that the
phrase would read more correctly, " which fulfils its func
tion " of developmental evolution, the verb remaining as the
masculine inflection in each instance, because immediately
preceded by asr. Hence it says, at least mystically, that
God acts upon and shines through such of His creatures as
fulfil the functions for which He has created them, and pro
gressively advance in the order of His providence.

146. Blessed"] Ibrc (yvarSc). This is a complex and highly

mystical root. In its spiritual sense it expresses the act of
selection on the part of Him who blesses ; and requires the
possession of humility in him who is blessed. It further
declares that the power of rising to a higher degree of
excellence is imparted by, and a consequence of, the act,
even so as to become the chosen son of Him who blesses.
(See App. I.)

147. Sallowed'} Ikds (ykaddesh). "Sanctified." The

root kds says, "to be fresh," "new," "young," "pure,"
"brilliant," "holy," "consecrated," "destined to a holy
use," " devoted to," " set apart for." Through ikd as, it
likens the process through which this act of sanctification
is accomplished to " the burning action of fire."
The word ikds is used to draw a distinction between the
seventh phase of development and those which have pre
ceded it, and expresses a peculiar action on- that phase.
The force of this is seen when the nature of the seventh
166 THE REVEALED COSMOS. [seC. XI.

phase is considered. It is comprehended in and includes

the life of man, and in reality represents the conditions
under which his moral and spiritual development are
attained. These are likened to the purifying action of
fire. In man matter has become spiritualized : hence in
him the mere material phases (now become animal func
tions) are merged in, and wholly subordinate to, his moral
and spiritual relations. Through these he acts upon that
higher portion of his being, but the law as between the
two is inverse, for the one is festered at the expense of the
other : hence, to develop his spiritual, he must subjugate his
animal functions, by controlling his appetites, so that the
process of sanctification will necessarily advance pari passu
with his progress along the path of self-denial.

148. The God of the formative acts] Aleim l-hsut ('Elo'hI'm

la-has'oth). In this phrase l-hsut is the plural of the noun
hse, with the prepositional prefix of, and not the infinitive
of the verb, as taught by the Masoretes.

/. The Revealed Cosmos, in the section which has just been

examined, carries its reader into the seventh phase of the
active condition of matter, which commenced with the crea
tion of man—commences in each human being with his
own life, when man is put upon his trial. But under
what very different circumstances does he enter upon this
trial from those to which Adam found himself subject when
he first breathed the breath of life ! Then, richly endowed
in his spiritual being, he was well fitted to do battle with his
material and animal nature: to subdue its passions and
control its sensual longings, and thus pass through his
ordeal in such a manner as would please his Creator and
fulfil His will. Now, degraded in the fall, with an in
heritance of original sin, and a tendency to actual sin,
SEc. XI.] ANALYTICAL COMMENTARY. 167

growing out of the long habitual indulgence of successive

generations, and scarcely a vestige of the primary nobility
of his nature remaining, he has become the sport of those
very passions and evil influences which he was created to
subordinate and subdue.
How necessary it is, since the first parents of the human
race, even when fitted to do so by their Maker, could not
stand for a brief space alone, that special aid—special Divine
action—should be extended to feebly struggling man, to
carry him successfully through the ordeal to which he is
still being submitted !
Christianity affirms that this Divine aid is being extended
to man ; that Divine action in the supernatural order has
been manifesting itself ever since the fall ; that it culminated
in the redemption, and is now continued by the special action
of the Holy Spirit of God, which infuses grace into and
sanctifies the soul of each regenerate human being.
Does science affirm this also ?
Experience does, for every act of self-denial, exeroised from
a right motive, is followed by a feeling of happiness through
which the spirit expresses its approbation at the subjugation
of the flesh ; while every act of self-indulgence, certainly of
immoderate or unjustifiable self-indulgence, in those who are
not absolutely hardened by habitual excess, is followed by a
sensation of uneasiness, sometimes amounting to self-loathing,
in which the spirit condemns the will for having yielded to
the natural impulse.
So also does philology, for under its searching analysis the
Revealed Cosmos says that the seventh evolution of matter is
the first of a series in which Divine action is the predominant
characteristic, the moving force.
This is learnt through the interpreting value of the
Hebrew numerals, used to enumerate the several successive
evolutions that have been described ; and the relations which
the creative phases bear to each other.
168 THE KEVEALED COSMOS. [seC. XI.

On considering these, they resolve themselves into groups

of three ; and when it is remembered that, with the exception
of the first, the ordinal numbers are used to denote them,
and that in Hebrew the ordinal numbers only reach ten,
the question arises :—What is the significance of the three
remaining ordinal numbers (which are indeed inflections of
the cardinals), and what their bearing with reference to
the existing or future evolutions through which the now
spiritualized matter—man—may yet have to pass ?
This question very naturally arises out of the preceding
analyses; but, before answering it, there are one or two
prominent points in the relations of the numeral words
already used which have to be indicated. Thus, to enume
rate the first evolution, instead of the ordinal rasun (ri'sh'on),
the cardinal achd is employed, while in each of the six follow
ing phases the ordinal appears.* The reason for this is evident,
for in the first the force at work, volcanic action, refers to its
function, and says, " I burn whereas in each of the others
the earth speaks of itself, with regard to the predominant
force of the special phase in operation upon it, and indi
cates the action of that force, as in the second, mi, " it has
made me two " (i.e., water and vapour), and so on.
But, in the form of the earth, it is matter that speaks,
with reference to its apparent or surface relations. It has
spoken now six times, —last in the seventh phase, in which
Divine action, the covenanted condition, commences. In this
covenanted condition matter (at length, in the person of man,
endowed with a will and the power of appreciating moral
obligations —of fulfilling imposed duties) is itself appealed to,
and invited to co-operate in the grand work of fitting itself
for a spiritual existence ; and since a covenant was necessary
in order to effect this, it is evident that, when this real effort
to raise matter through its own instrumentality began to
take effect, a struggle was originated in which all the hostile
forces capable of acting upon and through it braced themselves
BEC. XI.] ANALYTICAL COMMENTARY. 169

to resist the Divine impulse, and thus succeeded in making

man— the spiritualized matter—the seat of a conflict, in
which his spiritual and animal nature are in antagonism
with each other. (See App. /)
It has been shown that a clear parallelism exists in the
physiological sense and physical and psychical relations of the
first, the fourth, and the seventh numeral words and phases to
each other,—that they each of them point to a special force
acting upon matter : the first evolving the physiological ele
ments by the action of fire, and introducing organization ; the
fourth fecundating the organized matter under solar action,
and uniting spirit with it ; and now the seventh imposing
an obligation upon, or entering into a covenant with, the
spiritualized matter—subjecting it to probation.
The first and the fourth evolutions, moreover, form each of
them the first of a series of three phases—the triple members
of a single act ; while beyond this, the third and the sixth are
each divided into two distinct parts, by the second of which
the series receives its crowning glory, and a fresh starting-
point is gained for its successor; so that, under another
aspect, the first of either series being looked upon as dedi
cated to the primary manifestation of the peculiar developing
action of a dominant force, the two remaining phases yet
represent a triple act.
Beyond this there is such a close affinity between rbihi,
" fourth," and sbihi, " seventh," that an extension of the
parallelism seems to be inevitable.
To return now from an inferential to a more direct answer
to the question proposed. In the word smini (shml'nT'),
" eighth," this parallelism is continued, but here it is found
in the radical meaning instead of the letters ; for in smini (as
in chmisi), the earth says, " it has made me fat :" hence the
fifth and the eighth phases have a common relation. This
form of relation is moreover extended to the second ; for,
referred to the root nine, s-min-i (like mi) says, " that has
170 THE REVEALED COSMOS. [sec. XI.

divided me." Thus "the eighth evolution," being inter

preted, declares of this phase of the active condition of matter,
that it is one that makes fat, on the one hand, and divides
into two, on the other. A twofold fatness, therefore, is
indicated, one that divides the spiritualized matter—mankind
—into two classes. The first of these classes is emphatically
referred to in Deut. xxxii. 15, where it is said of Israel under
the expressive title Yshurun (" Ye will rebel ")—" But
Jeshurun waxed fat (ismn), and kicked: thou art waxen fat
(smnt), thou art grown thick, thou art covered with fatness ;
then he forsook God which made him, and lightly esteemed
the Rock of his salvation" (English version)—so that a material
fatness is in the first instance symbolically denoted, accompa
nied by and flowing from self-indulgence, ending in rebellion
against God ; the second form being spiritual, growing out
of obedience and the practice of self-denial. Hence the
eighth evolution or second phase of the third series stands
out as that of selection, in which the Divine probation divides
mankind, or spiritualized matter, into two classes—the
obedient and the disobedient. This division and selection
is strikingly symbolized in the fifth phase, where two orders
of animals appear—the fishes, by their organization, bound
to the earth, and the birds who rise from it.* It is indeed

* The word smini is applied to that phase of spiritual activity in which

the Second Person of the Blessed Trinity commences His peculiar share of
the Divine action, through the instrumentality of which man is really made,
by selecting those who, from having co-operated in the act of spiritual
development, will share in the fruits of the finished work of redemption.
Its root is mn, which is also the radicle of E-mun, the title under which God
revealed the future incarnation of His Son to Abraham (see The Genealogy
of Creation, Philological Introduction, sec. xiv.) : E-mun then signifies the
Chosen, the man—the Man-God. This is significant. This stem is more
over the basis of the word imin, " right hand," which also means "bright
ness." When it is remembered that Jesus Christ is now at the right hand of
His Father, and in the brightness of His glory, yet greater force is given to
the mystical value of this root : this receives still further extension in the
fact that at the last judgment the selected and redeemed are to be gathered
SEC. XI.J ANALYTICAL COMMENTARY. 171
prefigured at a still earlier epoch in the revealed history of
creation, as has been already shown : in the second phase,
when the water, or typically active element, was divided
into two forms—the condensed, which maintains its con
nection with, and the expanded, which gains the power of
rising from, the solid mass of the world.
The mystical relations of fat are learnt from this analysis,
and the reasons for burning it in sacrifice ; for, as a type
of the bad, it, like them, according to a law of God's provi
dence, is only fit to be burnt—as a type of the good it is
thus volatilized and caused to ascend from or quit the earth ;
while, lastly, it is withheld from man by the goodness
of God, because physiologically it is not adapted for the
purposes of nutrition.
Then in tsihi (tshl'hl'), ninth, is read, on the one hand, in shh,
"to make blind," "to render obdurate"— pointing to the
spiritual and moral blindness and hardness which result from
the fatness accruing from self-indulgence, and designating
the spiritually and intellectually proud, who seeing will not
perceive and hearing fail to understand, whose analogues are
found (1) in the solid non-volatilized matter—the consolidated
land separated from the water in the third phase—and (2) in
the animalized matter, the fauna of the sixth, as distinguished
from (3) the spiritualized matter—man : and, on the other
hand, in ish, "to redeem" and "regenerate," indicating the
redemption and regeneration of those who, in contradistinc
tion to the preceding, through the practice of self-denial
are fitted for the purposes of God, and have been, therefore,
selected by Him to fulfil those purposes ; while once more

to the right hand of the Judge into the brightness of His glory, where they
will join the radiant beings over whom He rules ; whereas the rejected,
condemned, and deprived are to be driven to the left hand,—that is, into the
outer darkness of deprivation ; for the word smaule, " left hand," means
under one aspect the condition of darkness, and under another that of
deprivation. (See App. N, e, /.)
 172 THE REVEALED COSMOS. [seC. XI.
• .
the biliteral root sh says, "to make happy," thus fore
shadowing the next state of the redeemed and regenerated.*
Two things are worthy of note here : — 1. That the ninth
phase, like the third and the sixth, is divided into two
parts,—^regeneration and sanctification,—so that sanctification,
reached only through regeneration, is the crowning glory
of the third series of evolutions; the sanctification of spi
ritualized matter in regenerated man being, in the purposes
of creation, the analogue, only in a much higher order, to
the spiritualization of animated matter in the original forma
tion of man—itself the analogue of the animation of orga
nized matter in the animal creation : while, 2. the root sh,
the radicle of tsihi, " ninth," is formed of the same letters
as the root hs, the radicle of nhse, " let us make," and mhse,
" made" (see par. 109), only in an inverted order, as though
thus mystically to show that " the redeemed" are regenerated
because they are fulfilling, and in order that they may yet
further fulfil, the function for which they were created (see
pars. 36 and 76),—that of rendering homage to God by the
practice of self-denial.
It thus appears that, when tsihi is referred to tsh as its
proper stem, and the special work of the ninth phase is con
sidered in connection with that of its predecessors, three
stems have been employed with reference to these phases,

♦ In ish these letters say, "redeemed"—"He redeemed;" in iha, " made"

— " He made," as though to signify that man, their subject, would be (ish)
redeemed if he (ihs) fulfilled the function for which he was created ; and
that as a consequence of his redemption he was actually {tsh) regenerated,
and thus through a double Divine act re-made,—through a triple act of
the Godhead finally made. Is it without a mystical import that the letters
IHS, which are now shown to be so pregnant with meaning,—under one
aspect saying " He made," and under another, " He redeemed,"—form the
sacred monogram of Christ ? It is true they are considered to be derived
from, and are then held to stand for, Jesus hominum Salvotor, " Jesus the
Saviour of men," of which words they form the initials, but—Is this coinci
dence (?) necessarily to be regarded as the result of accident ? Should there
not rather be read in it a proof that in all things relating to man's salvation
the spiritual guiding principle is still silently doing its work ? (See App.
P, *•)
SEC. Xt.] ANALYTICAL COMMENTARY. 173

which have a remarkable affinity to each other, and are,

indeed, so intimately inter-related that they all spring from
this biliteral root sh, and in and through their common
relations to it become and represent three in one.
The first of these is hse, " to make," through which (in
nhse) the intended creation of man is primarily revealed.
The second is ish, " to redeem," used to designate the act of
ransoming fallen man. And now the third, tsh, " to re-make,"
points to the act of regenerating fallen but ransomed man :
so that hse appears to identify itself with the peculiar work
of God the Father—the act of creation or original formation
of man ; ish * with that of God the Son—the act of redemp-

* The stem ish (to be distinguished from ais, or, as the Masoretes would
.write it, 'i'sh, " man "), which, by the addition of the creating and inflecting
«, is converted into the holy name Isuh, J'su, Jesus, is first used in " the
Oracles " to signify the complacency with which God regarded the sacrifice
of Abel (Gen. iv. 4). The distinction conveyed by the change in inflection
is that in the one instance, ish, God was propitiated ; whereas in the other,
isuh, He was propitiating, or causing to be propitiated. This is significant,
for this is the first sacrifice of which there is any record—the first attempt
to propitiate the anger of God. When it is remembered that, in conse
quence of his successful attempt to propitiate, and because he had pleased
and rendered himself acceptable to God, Abel was slain by his brother, the
manner in which the first man that dies becomes the type of Jesus, whose
name is actually applied by God to him and to his sacrifice, is very apparent.
This again is a very strong evidence of the spiritual, mystical, and oracular
character of the original language of " the Oracles of God," and therefore of
their inspiration ; for no one questions that the fourth chapter of Genesis
was written long before the birth of Jesus of Nazareth, while, further, no
one has supposed that His name was drawn from that chapter ; and yet,
read through His life and sufferings, followed by His death at the hands of
those whom He had deigned to make His brethren, in order that He might
propitiate His Father in their behalf, and thus redeem them, the introduction
of this holy name here acquires a peculiar value, for in this way it is shown
to have been the most appropriate term that could have been now used,
and simultaneously brought in a fitting manner under the notice of man for
the first time.
The derivation of the holy name of Jesus is thus learnt to be analogous
in manner and character to that of the ineffable name, Ieue. The word
is first used as a verb, to describe an act peculiar to, and that can only
be performed by, God; and then, as a consequence of this, its primary
use, it is in due time adopted as the personal designation of God. (See
par. 163.)
174 THE REVEALED COSMOS. [sec. XI.

tion of fallen man ; and (sh with that of God the Holy
Ghost—the act of regeneration and sanctification of redeemed
man : and thus, once more, and under an entirely different
aspect, the Three Persons of the Blessed Trinity are philo-
logically shown, from the extended terms of the inspired
revelation, to be joint partakers in the actual making of
man. (See par. 109 and App. b.)
Yet one step further can this analysis be carried, to the
numeral hsiri, " tenth," which says, on the one hand, " that
has bound me," now declaring the future state of those who
pass from disobedience through self-indulgence and spiritual
and intellectual blindness and obduracy to the condition of
the lost, which is thus depicted as a state of bondage ; but, on
the other, adds "that has brought me together," "recom-
bined me," " made me one with," then not dimly foresha
dowing union with God in the Beatific Vision as the
portion of those who practise the " covenant of self-denial"
during their period of probation.
This brings the series to a close, the succeeding numerals
being formed by varying combinations of the roots already
analysed, save in one instance,—the old and mystical form
of writing " eleventh" being hsti hsr* " I am fulfilling
the function of the tenth," that is, of union and happiness ;
as though emphatically declaring that this state, once reached,
was to be eternal.

* The radicle hs is the basis of both of these words, as, of course, also of
the word hsiri, " tenth." This is not a mere coincidence—it is an evidence
that the language was formed in obedience to strictly psychological laws
and under the influence of a guiding principle, and that in " the Oracles"
it is a revealed or inspired tongue.
 ANALYTICAL COMMENTARY. 175

SECTION XII.

Genesis ii. 4.

(4) "These are the generations149 of the heavens and the earth150 during
their creation. By a succession161 of formations152 God caused Earth and
Heavens to be153."™

149. Generations] Tuldut (t'Sldh'oth). This word indicates

a serial order of events, each springing from or referable
to its predecessor. From its manner of use here it has
derived its physiological meaning and genealogical sense,
which are secondary and subordinate.

150. The heavens and the earth] Here the order is that of
the opening verse of Genesis, in which the object and relative
importance of the two are set forth. In the next sentence
this is changed to earth and heavens, to show the actual
order of the succession according to man's expectation and
experience. This change is evidently mystical and inten
tional, and is not a mark that this verse is composite. The
authorship, like the inspiration, is one—the whole of "the
Revealed Cosmos " the result of a single act, a single influ
ence, a single instrument.

151. Succession] Ium (y'om). "A stream or flowing"

(par. 29). The definite article is wanting, and has not been
supplied by the points. The force the, in its distinctive
character, cannot therefore be coupled with it ; so that if
"day" is to be retained as the narrative sense, it should
be read, " In a day," and not " In the day." (See App. b.)
176 THE REVEALED COSMOS. [sec. HI.

152. Formations] Hsut (has'oth). This word has been

already considered (par. 148). Its presence here is one of
the links in the chain of evidence which shows that this
clause flowed from the same pen as the preceding genealogy.

153. Caused to be] lew (y'ho'va'h). "Caused to exist"—

" created." This word is used as an inflection of the verb
eue, which bike eie, with which it can even be identified,
designates the act of creating, or giving and supporting
Hfe—existence. It is applied now in recognition of the
fact that God, and God alone, is the Author and Sustainer
of the universe. From its manner of use here it subsequently
became the ineffable Divine name*
Although this word is primarily treated as an inflection
of a definite stem, its construction is peculiar, for it is formed
of three vowel letters, one of them repeated. Considered as
a Divine name, this way of viewing it, through the elements
out of which it is constituted, receives an extension in the
second form, aeief (Vhye'h), under which it was revealed
to Moses (Ex. iii. 14), for now a fourth vowel is added,
and thus all of the vowels, a e i (which also stands for y)
and u (which also represents o, as well as w and v), are
in reality comprised in it; and are indeed the only letters
which enter into its formation.

* In a similar manner the holy name of Jesus is first used as a verb in

Gen. iv. 4,—in the act of propitiation to which it is then applied fore
shadowing the atonement which was in the fulness of time to be accom
plished by the Son of God, for whom it was the predestined, peculiar, and
personal designation. (See note, p. 173.)
+ An apocopated form, for aeiee, in which the second or terminal ris
absorbed for euphony. Aeie-e says, " I shall cause it to be"—that -is, $»e
emancipation of the Jews from the yoke of the Egyptians. In this form
God appeals to the subsequent accomplishment of the delivery, which He is
about to work, as evidence of His Divinity, and to show that He is going to
take upon himself the office of Redeemer, and, therefore, now grafts that
meaning on to His ineffable name. Mystically, this word contains the sense
commonly attributed to it as narrative. It is, moreover, highly oracular, as
was indeed to be expected.
SEC. III.] ANALYTICAL COMMENTARY. 177

Now these letters are, peculiarly in Hebrew, the construc

tive or creative letters of the language,* as well as the con
stituents of its primary inflections, so that this name, in
its elements, actually symbolizes the Divine relations ; for,
just as God has created and sustains the universe, so does
it create and sustain the inspired tongue in which the
revealed history of that creation was given to man. More
over one of these letters, e, is repeated. A double significance
is read in this, which becomes intelligible when it is perceived
that this letter, e (the h of the Masoretes), is the causative
letter of the language, as seen in its use in the construc
tion of the ephil and euphal inflections, and as the definite
article.
An extension is given to the meaning of this holy name
in Ex. vi. 3. In the first eight verses of this chapter God
* The letters which form the holy name are creative in a double sense,
mot only in the original construction of the language, but in the interpreta
tion of the Divine Oracles. This is seen in Christ's interpretation of the
name Abraham in St. John viii. 56 : Ab, " Father," rae, " saw," iumi, " my
day ;" in which the original or unpointed Hebrew form Abrem is read as
though it had been written ab-roe-t'«mi, and is therefore converted into
that sentence—created into it by the addition of certain of the creative
letters—to wit, a i u i, for the purposes of interpretation. These letters,
moreover, are, it should be remarked, the initial letters of the Hebrew
words Abrem irae u itschk—" Abraham saw and was glad."
Other letters in a modified way can be made to imitate this form of the
creative function : for instance, the inflecting n, as in the reason given -for
changing Abrm (Abram) to Abrem (Abraham) in Gen. xvii. 5, which is then
considered an abridgment of abremun (abr e-muri), " I shall beget the Man ; "
or again the combining m, as in Nch (Noah), which, in Gen. v. 29, is regarded
as standing for Nchm. Even the generally stable letters have been sometimes
gifted with the same property, as the functional h (hain), which in Smual
(Samuel) is considered by eminent authorities to have been removed by
apocope, and for euphony—though it is rather to be added for the purposes
of oracular interpretation, to show that, amongst other things, Samuel's
name declares mystically that he hearkened unto God, and God unto him
and his prayers, even as He had in the first instance hearkened unto his
mother, and placed him in her womb in response to her entreaties ; and
that He hearkened unto him because he was fulfilling the duty for which
he was specially appointed by God. Samuel's name is very mystical in all
its relations. Its primary or narrative sense has been considered in The
Genealogy of Creation, pp. 141-2. (See App. V, X.)
N
178 THE REVEALED COSMOS. [siC. XII.

reveals Himself in a new office—that of Deliverer or

Redeemer of the children of Israel, in this way typically
announcing to man that the office of Redeemer of the human
race is a Divine function, inseparable from the Godhead, and
to be grafted on to the original work of creation ; and it is
through this new function, now about to be symbolically
rehearsed for the prophetic or preparatory instruction of
man, that the last clause of the third verse should be read.
In Hebrew a name is not merely an arbitrary designation ;
it embodies a full description of the being or object to which
it is applied, through its characteristic features. Hence
every name stands for office, and conveys an embodiment
of function ; and on this account with its new office a fresh
meaning is now added to the ineffable name—that of
Redeemer ; for the passage says, " But my office of Redeemer
I did not reveal unto them." Thus plainly telling Moses, that
though the Patriarchs had known the name Ieue, they
had only known it as an arbitrary name and in a limited
sense, in relation to His double office of Creator and Judge ;
the fulness of the meaning it was really intended to convey
having been, hitherto, veiled from human understanding.*
This section is mystical and oracular in the highest degree.
In consequence of the peculiar construction of this word,
it is constantly appearing in an abridged form, in inflections,
always indicating causation, and thus fulfilling its Divine
function of creation. In a mystical sense it is used as an
abridgment of the Divine name, but only for oracular
interpretation. The Jews, aware of this fact, but ignorant
of its true significance, have learnt to regard the forms ie
(yah), iu (y'o), ieu (ya'h'o or ia'o), and even the i (j, y),
in combination with other words, as abridgments of this
* The fulness of the sense is found in its comprising the past, the
present, and the future, or being ever present ; for the word Ieue says
not only, " He caused to be," but " He causes to be," and " He will cause
to be,"—thus pointing to Him as the Eternal Author and Sustainer, and
now as the Regenerator and Redeemer, of the universe. (Rev. i. 8 ; xvi. 5.)
SEC. XII.] ANALYTICAL COMMENTARY. 179

name, especially in proper names, although they at the

same time declare it to be ineffable, and therefore would
hardly have ventured so to use it knowingly : hence in
all the composite names into which it enters its narrative
sense must be inflectional. (See App. o.)
One of the oldest, and at the same time most interesting
of these composite words is found in Gen. xxii. 2, where
it has been converted by tradition into a proper name, and
translated, in the English version, Moriah. The importance
of this word has been always recognised, and its probable
origin and meaning largely discussed. In its Hebrew form
it stands e-mrie (ham-morlyya'h), of which the initial e is
the definite article. The word mrie is evidently a participial
inflection of the uniliteral root r, with the auxiliary ie
added. It signifies primarily "that has been projected
upwards," or "raised" (in a double sense, physical and
spiritual) ; and thus, literally interpreted, says, " high"—
" that is high "—" the high land," instead of " the land
of Moriah." But it can be referred to other roots, and then
comprises a mystical history of Palestine in its relations
to man. Of these one only need be noticed here, that
springing from ere, "to conceive," of which in mr an
apocopated participial form is found, from mere, the two e's
being absorbed for the purposes of the Oracle. Its meaning
under this aspect is " conceiving." But the act of concep
tion (m-ere, " that is conceiving ") converts into a mother :
hence mr stands for mother* Now this root mr, in its
• In Hebrew the word am is used as mother, from the root imm
(par. 29), with the genitic sense, "I am the source of organic life"—
the secondary source, of course, being meant—in contradistinction to the
word ab, father, from the root bua (Philological Introduction, p. 32). Both
of these words are significant. It is evident, that in the primeval language
two words were used for mother—the one mr (the stem of marriage),
the other am. Probably the former, in the polygamical relations of man,
was applied to the first and true wife ; the other, from its affinity to ame
(ttmfi'h), handmaid, or subordinate wife, being given to those who became
mothers in that relation. Under its mystical aspect am represents the
B 2
180 THE KEVEALED COSMOS. [sec. XII.

present relations, is a very remarkable one—it can even

be regarded as the universal representative of mother, being
its common radicle in all languages, from the Sanskrit
downwards ; the e of mer having been changed into the t
(th) of mtr (mthr), one of the most usual inflecting changes
in Hebrew.*
The first syllable of mrie being thus recognised, the second
is plainly the oracular yah, Ieue or Jehovah ; so that the
highest mystical sense of the so-called Moriah, as applied to
designate Palestine, is, " Mother of IEUE" (the Creator), or, as
it has been just shown with reference to the special function
now symbolized in and attached to the name IEUE, " Mother
of the Redeemer," so that Palestine is called, even at this early
date, " the Mother of God :" while it is further believed,
according to an old tradition, that the symbolical sacrifice of
Isaac, typical of the actual sacrifice of Christ, was made on
Mount Calvary—the cynosure of Palestine, where at length
" the Redeemer was lifted up."
This mystical interpretation receives still further extension,
when in mrie or maria'h is recognised the name Maria. Could
it be the result of accident that the land in which Christ was
to appear and manifest His office of Redeemer, and the human
mother who bore him, were both so appropriately and signi
ficantly called Maria ? f

organic or natural, mr the spiritual or supernatural, mother—the former

having an affinity with the natural faculty of reproduction ; the latter with
the supernatural work of production or original creation.
* This general preservation of the primary sense of this root, even after
it has been lost to the traditional interpreters of Hebrew, is very significant.
It is a direct testimony to the views now advocated, for such a universal
diffusion must have sprung from the primeval tongue ; and the recognition
of the root here, with the recovery of its true sense, fairly identifies the
earlier chapters of Genesis with that primeval language.
t It is generally believed that the Mother of God was called Miriam.
This is a philological inference, not an established fact. At any rate, she is
known as Maria or Mary to all the races of the earth 4 and this, for the
purposes of the Oracle, is sufficient, though it is more than probable that
she was actually called Maria or Mrie.
SEC. XII.] ANALYTICAL COMMENTARY. 181

The senses of the Divine name IEUE that have been so far
noticed,—Creator, Sustainer, and Deliverer,—are narrative.
To these another maybe added, drawn from the same aspect;
for since the inflection indicates at will the past, the present,
and the future, it signifies, "the Eternal," and it has of late
years been so rendered by German critics.
But it must not be supposed that, because the narrative
senses of this mystic word are of such a high order, therefore
it has not a special mystical character ; for, so far from this
being the case, the oracular element is very strikingly
developed in -it. Thus in iaae is read, "The vehemently
desired;" in iiae, "One who adapts himself to" and "puts
himself on a level with ;" in ichue* " One who takes the
form of life of a creature," or becomes incarnate, " who
gathers together" and "instructs ;" through nue, " who abides
with/' " pauses for," "deals graciously with," and" ennobles ;"
through nua, " who guides (the repentant) back to God,"
but " withdraws himself from " (the impenitent) ; through
nee, " who mourns over" (the sins of the world) ; through nuch
and nichch, "who offers himself in sacrifice," and "satisfies
for ;" in ichuch, " is pierced ;" in ihue, " destroyed," or put
to death, and also " sinned against ;" in iihe, " takes away"
and " blots out ;" in ichie, " rises again,"- " causes to live,"
"live again" (regenerate), "refreshes," " quickens," " pre
serves," " nourishes," and " guides ;" through nche, " leads
through nhe, " caresses ;" and through nae, " enters into har
mony," " exaltation," and " rest."
* In this form it becomes allied to the archaic stem Chue, Eve, " Life-
giver ;" and it is thus learnt that the inflection Ieue, although so ancient as
to stand almost alone, is yet not isolated. The identity in form between
Ieue or eue and chue is important, for it shows that the Divine name is not
comparatively recent in its origin, as some modern commentators wish
to establish. It is certainly as old as the word chue ; and internal evidence,
drawn from its significance, and that of other proper names and generic
terms of the same historic period, shows that this word at any rate is, as it
professes to be, coeval with the universal mother of mankind (whose
peculiar designation it was), and not a translation of the name she bore.
182 THE REVEALED COSMOS. [seC. xii.

Under whatever aspect this Divine name is considered it

is highly suggestive, and it will only be when man meets the
Author, Redeemer, and Regenerator of his being face to face
that he will learn how fully it embodies and reveals such of
the attributes of God as, in the dispensations of His Provi
dence, He has thought it good to impart to His spiritual
creature.

m. The Revealed Cosmos brings the history of creation down

to the seventh evolution, when, the third creative act having
taken place, the phases through which matter—now spi
ritualized matter—has finally to pass in the actual making,
or spiritual development of man, come into operation.
Two things are learnt by these relations of the Cosmos to
the present or historical position of man.
1. Its great antiquity, since it terminates with the initia
tion of the seventh phase, or creation of man ; leaving the
account of the steps by which he is subsequently made—that
is, moulded as to his moral and spiritual being in the Divine
form— for the subject of a future narrative, which follows in
due sequence : and,
2. That the actual evolutions are more or less interwoven,
certainly those of the last creative act, for the seventh has
not yet come to a close, and yet the eighth and the ninth are
in process of accomplishment ; so that in each instance the
so-called days of creation may not in reality mark definite
periods of time of equal and symmetrical length, but rather
the physical and physiological order in which development
proceeded : and thus, although the cycle of precession may
be regarded as the measure of the typical creative day (some
further and still more extensive astronomical revolution,
whose duration is as yet undetermined, being the unit
in time of the entire work, and, from its prolonged period,
giving adequate space for all of the successive changes),*
* See Introduction to Astronomical Investigations.
SEO. III.] ANALYTICAL COMMENTARY. 183

nevertheless some of the phases may have been blended

together, though the combined series would occupy their full
revolutions.
This blending of the consecutive phases, until its meaning
is fully realized, is very puzzling, and has been one of the
causes under the influence of which the unity of the design
recorded in the Revealed Cosmos has been lost. It arises from
the order adopted in the narrative being that of logical
antecedence, because a true chronological sequence was im
possible in realizing a plan in which succession in principle
was necessarily accompanied by contemporaneous action in
fact, and possibly even on occasion by an actual precedence
to what should have been a subordinate order.*
This becomes intelligible when it is remembered that three
life-giving forces—the organizing, the animating, and the
spiritualizing—are the subordinate agents employed by the
Almighty God in the actual work of creation, and that each
of these, through its own special share, is equally interested
in the accomplishment and perfection of the entire work, and
therefore will have been engaged in controlling subordinate
action from the very commencement, as indeed is manifest
from the mystical account that a Spirit of God is operating
from the first ; for, notwithstanding the common action thus
indicated from the outset, each of these three agents begins
the special demonstration of its own action, and gives the
direct evidence of the reality of its presence only at a definite
epoch, when it initiates its peculiar share in the common
work. This might be thought by some to be an inference

* One of the great difficulties of the geologist in the prosecution of his

researches arises from this blending together—this evidently contempo
raneous existence of life orders, which, according to the true principles
of a theory of progressive development, ought logically to have been ante
cedent the one to the other. The only accurate chronological measure
of the geological phases will probably be drawn from the cyclical variations
in the earth's surface level, and the extreme alternations in its climate from
a glacial to a tropical epoch.
184 THE REVEALED COSMOS. [sec. III.

without any substantial basis, and yet solid grounds for

advancing it are present, for the organizing and the ani
mating forces must have worked contemporaneously, the one
a single step in advance of the other, since the account of
simple organic development is so brief in character as to be
apparently merged in that of the animating principle.* Hence
the organizing and the animating principles are working
together ; and as the organizing and the simply physical
agents worked in unison prior to the introduction of organi
zation in the first instance, while moreover a Spirit of God
controls the entire operation, the whole of the acting forces
would appear to have been operating in the work of creation
from the first ; yet so as only to commence their special and
peculiar function in the form of a new creative act when the
subordinate agents, whose action they will have been hitherto
guiding and controlling, have prepared the matter of the
earth for the exercise of that function. Hence the necessary
blending of the phases. Hence the necessary adoption of
the order of logical antecedence in the narrative, and the
apparent confusion resulting from the want of a positive

* It is not an uncommon opinion that in each creative phase or evolution

the recorded act was complete in all its details— each kind of vegetation
germinating on the third " day"—each species of water and flying animal
originating on the fifth day—and each land animal, and finally man, on the
sixth ; so that the act of creation ceased with the formation of man,
reproduction now taking its place. This opinion is founded on a mis
apprehension of the sense of the sacred record. There is nothing in it
which, rightly understood, restricts the creative act to the epoch in which
a strictly physiological and logical antecedence place the first demonstration
of its operations ; so that creation, commencing in its earliest stages in so-
called spontaneous generation, and advancing in certain, if not in all the
branches of the vegetable and animal kingdoms, by progressive evolution,
aided by natural selection (see App. »), may be in actual operation in the
present day, still further diversifying the productions of nature. In this
way the apparent blending of the phases would arise from the combined
action or correlation of the creating and developing forces, still acting
subordinately in the world— the inspired declaration being that God ter
minated the material creation in man—and this in order that the spiritual
phases might follow, in the development of his higher qualities.
SEC. XII. ANALYTICAL COMMENTARY. 185

chronological arrangement, which was impossible when

steps which were sequences in physiological relations were
correlated in the order of time.*
Moreover, the blending of the phases adds another element
of harmony to the whole work, thus turning its seeming con
fusion into an actual unison, for it divides material develop
ment into three phases or acts, analogous to the three stages
of spiritual development, which, while in the abstract they
follow the order of logical sequence, are collectively in
simultaneous operation, like the three phases of spiritual
development which in the individual man follow the logical,
which then becomes the chronological, order, but in the mass
of living men are blended in a commingled and seemingly
confused common action.
This analogy can be carried one step further, when the
three life-giving forces become typical, through their func
tions in the order of material development,—the organizing, of
the special work of God the Father ; the animating, of that
of God the Son ; and the spiritualizing, of that of God the
Holy Ghost, in the actual making or progressive develop-

* The apparent blending of the successive phases of development is

not without its special mystical purpose. This purpose may be in a degree
realized through a simple illustration. Thus, man combines in his own
person a threefold state,—the organic, the animated, and the spiritualized
conditions of matter (par. 110), which in him form a single being,-—through
which he becomes a type of the Three in One. This triple state gives him
a double nature, twofold relations— animal and spiritual, springing from
his double origin (par. 1 16), in which for a moment the three in one seems
to disappear ; until in and through Christ the Divine is added to it, when
it reappears in nobler proportions,—the organic and the animated having
merged in the animal that the addition of the Divine might yet leave man
with his threefold relations. Analogy points yet a step higher ; for, since
the animal and spiritual natures of man are absorbed into his human
relations, in which in the redeemed and regenerated man a double measure
of the Divine Essence is communicated to him by the special operation
of the Second and Third Persons of the Blessed Trinity, it seems possible
that this doubly imparted Divine communication restores to the human its
threefold relations, which in the sanctified state merge in the Beatific
Vision of the Three in One.
186 THE REVEALED COSMOS.

ment of man ; so that the parallelism in the two classes of

analogous and compound acts becomes complete.
The Cosmos, however, confines its revelations to the first
class of these acts, and the stages through which it passed,
leaving matter in a spiritualized state.
The subsequent phases of development form the subject of
the Divine dispensation, and therefore are merged in the
history of the dealings of God with man, through which, at
the end of time, the absolute symmetry of the Cosmos—the
perfect harmony between the finished work and the precon
ceived design—will become manifest to all.
One very striking lesson is taught by considering the
Revealed Cosmos, as a whole, with reference to the object
proposed at the outset : that man, the form in which alone
matter is spiritualized, as he is the aim, so also is he the only
permanent result of the present order (of nature). All of
the ever-varying objects by which he is surrounded, which
are most necessary to his present existence, and were indeed
created as preliminary steps to that existence, and to make it
possible, necessarily cease their independent being with the
cessation of their cosmical function—that of contributing to
the supply of man's wants, and furnishing the means for his
spiritual development in this world. Hence man alone is
immortal, every other form of material creation being limited
in its use to the earth out of which it is formed, its nearest
approach to spirituality being that it is, to the discerning
man, a foreshadowing, in a degree,—a type and figure of some
of his relations in his future state.
 CONCLUDING REMARKS. 187

CONCLUDING REMARKS.

The Genealogy of Creation, or Revealed Cosmos, terminates

with the fourth verse of the second chapter of Genesis. It
is a very remarkable document ; and who that has carefully
and dispassionately read the preceding analyses can doubt
that it contains the first known revelation of God to man,
and is the oldest record extant, preserved in the very words
in which the history of creation was probably communicated
to Adam before his fall ?
As a whole, it is, on all hands, attributed to the pen of
a single writer, save only the fourth verse of the second
chapter of Genesis, which, with reference to the Elohistic
and Jehovistic theory, is either arbitrarily separated from
it, or else divided into two portions : the former, translated,
" These are the generations of the heavens and of the
earth, when they were created," being then given to the
author of the Genealogy ; and the latter, interpreted, " In the
day that the Lord God made the earth and the heavens,"
taken as the commencement of the (so-called) Jehovistic
narrative.
The reasons for questioning the authenticity and unity in
origin of this portion of the record are :—
1. Its asserted involved style, as compared with what has
preceded, which is regarded as unnatural and impossible in
the same writer, while continuing the same history; but it
now appears that the involved style is due to the original
misconception of the text, and that in the present interpre
tation it disappears.
188 THE REVEALED COSMOS.

2. The position of the phrase " These are the generations,"

with reference to the preceding genealogy, which is thus
made a subscription, whereas it is assumed that it ought to
be a superscription : but then it is manifest that it is used as
a S!<Jscription, first, to make way for the grand mystical and
oracular opening, in which the object of creation is set forth ;
second, because it more forcibly draws the comparison between
evolutions and generations in the accepted sense of the latter
word, by following, rather than preceding, their history ; and,
third, because the narration is being made to the first man,
who at its commencement may be assumed to be ignorant
of what a generation is ; but at its close the force of the
expression would be quite intelligible to him. So that its
proper place is actually that of a su Ascription, with a view .
to the circumstances under which the narrative was first
related.
3. The use of certain words and phrases, which are con
sidered as peculiar to the so-called Jehovistic writer—such
as b-ium hsut : but then b-ium is used by the (so-called)
Elohistic writer in Gen. v. 1 and 2, where e-bram is also
found ; while hsut has been already used in Gen. ii. 3.
4. The use of the words arts u smim, without the article
and in an assumed inverted order, is considered as charac
teristic of a change in authorship. But then, as to the order,
this is evidently intentional (see par. 150), for the words
are now used as proper names, and the earth as a planet
is spoken of before the heavens in the order of creation
(Gen. i. 2),—that is, just as the special work of creation
commences, for Gen. i. 1 is simply a statement of the object
of creation ; and then, when " Earth " and " Heavens " are
named, the words are used without the article. But—
5. And chiefly has its authorship been held to be doubtful,
because in it the word Ieue, Jehovah, first appears ; and
as the keystone of Astruc's theory, which it is sought to
establish, is that this word was unknown to the so-called
 CONCLUDING UEMAKKS. 189

Elohistic writer, its presence is, of course, conclusive : but

then it is now seen that this word, in its mystical origin
has a distinct relation to the causative iei (y'hl') of creation,
and is actually used here as a verb : hence, if the present
interpretation is correct, its presence in this passage in reality
conclusively establishes the fact that the whole of this verse
belongs to, and is an integral portion of the genealogy, and
flowed from the pen of the same inspired writer ; so that,
whoever this writer may have been, he, the admitted Elohist,
first used the word IEUE, and this with such a significance
as to show how well he understood its sense and bearing,
as well as its fitness to be the ineffable name of God ; and
he was, doubtless, inspired to use it first in this manner to
mark its peculiar appropriateness to become the designation
for which it was destined.*
This much being thus made clear, it can hardly be
doubted now, that this inspired narrative was revealed to
Adam before his fall, and treasured up by him as a direct
instruction from his Maker; to be, in due season, trans
mitted to his descendants and preserved by them until the
end of time, when, as the commencement of the series of
Divine oracles, it may be expected to reappear at the
general judgment of the human race, then, at length, like
glorified man, stripped of the veil of its corruptions, an
imperishable record of the wisdom and goodness of God.
That such a course should have been pursued by God with
reference to the first man is not only highly probable, but
consistent with the known dealings of God with mankind ;
for otherwise it is difficult to conceive how man was to know

* Although the Author combata and believes that he has completely

refuted the so-called Elohistic and Jehovistic theory, as applied to the
determination of the chronology of the Sacred Scriptures, it must not be
assumed that he affirms that the Book of Genesis represents a single original
document. In it are preserved a collection of ancient chronicles, which
embody the opening series of " the Oracles of God." (See The Genealogy
of Creation, pp. 333-8.)
190 THE REVEALED COSMOS.

the designs of his Maker in his regard—how to be justly

called to account for swerving from the path that was set
before him.
Tradition is very inconsistent on this head, for it affirms
that God was in the habit of walking and talking with
Adam—that is, of making revelations to and instructing
him (for God would not converse, as man does, for simple
relaxation) : and yet it does not consider that any of these
most precious revelations were preserved by Adam and trans
mitted to his descendants, that they might share in the
lessons that had been imparted to him; although this must
have been the real object of their communication, in order
that mankind, the whole human race, not merely their single
progenitor, should learn all that was necessary for them
to know as to the manner and object of their creation.
Without such revelations, how could man have a full
consciousness of the proposed end of his being? Unless
they were recorded and preserved with an almost super
stitious veneration, how could he hope to retain that know
ledge? And the record having been made and preserved,
what more reasonable than to suppose that the Perverter,
the enemy of the human race, who was seeking to compass
its destruction, finding that he could not destroy a record
that was intended to be preserved till the end of time, should
seek to pervert it; and, seeing how much power he has
gained over mankind, should succeed in that object ? Under
such a view the present theory is consistent. It will be
for others to determine how far it deserves sanction and
acceptance.
 APPENDIX.

As it Is written, I have made thee a father And thou shalt be forefather of the Chosen
of many nations.—Rom. iv. 17. English Ver of the Gentiles. —Gen. xvii- 4. Ancient Text.
sion..
For a father of many nations hare I made For father of the Chosen of the Gentiles do
thee.—Gen. xvii. 5. English Version. I give thee.— Gen. xvii. 5. Ancient Text.

And he brought him forth abroad, and Who against hope believed in hope, that
•aid, Look now toward heaven, and tell the he might become the father of many nations,
stars, if thou be able to number them ; and according to that which was spoken, So
he said unto him, So shall thy seed be. — shall thy seed be.—Rom. iv. 18. English
Gen. xv. 5. English Version. Version.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of
many; but as of one, And to thy seed, which is Christ.™Gal. iii. 16. English Version.

Your father Abraham rejoiced to see my day : and he saw it, and was glad.—St. John viii. 56.
English Version.
 APPENDIX.

Tlie Unpointed Hebrew Text of the Revealed Cosmos in its

equivalent Roman characters, as it was originally written,
without division into words.
Brasitbraaleimatesmimuatearfeuearfeeiteteuubeuuchschlpni
teumuruchaleimmrchpthlpniemimuiamraleimieiauruieiauruira
aleimateaurci t ubuibcUaleimbiweaurubireechscuikraaleimlaurium
ulchsckralileuieihrbuieibkriu>wachduiamralei»jieirkihbtucemi»»
uieimbdilbiwmimlmiwuihsaleimaterkihuibdlbiwemimasrmtcht
lrkihubi«emimasrmhllrkihuieicwuikraalei»ilrkihsmimuieibrb
uieibkriumsniuiamraleimikuuemimmtchtesmimalmkumachd
utraeeibseuieicmiikraaleimlibsearfeulmkueemimkraimiwmira
aleimcitubuiamraleimtdsaearfedsahsbmzrihzrhhfepribsepri
lminuasrzrhubuhlearfeuieicwututsaearfedsahsbmzrihzrhlmineu
uhfehsepriasrzrhubulmineuuiraaleimci1 ubuieihrbuieibkri am
slisiuiamraleimieimartbrkihesmimlebdilbiweiuOTubiwclileueiu
lattulmuhdimuKmi?wusnimueiulmaurtbrkihesmi;»leairhlear<s
uieicreuihsaleimatsniemartegdlimatemauregdllmmslteiumuat
emaurek t Mlmmsltelileuatecucbi»mitnatmaleimbrkihesmi»?leair
hlearfeulmslbiuwublileulebdilbiweaurubiwechscuiraaleimcitub
uieihrbuieibkriumrbihiuiamraleimisrtsuemimsr/mpschieuhiy?
ihup/)hlearfehlpnirkihesmi»iuibraalei»«atetniiiff?egdli»«uatclnps
echieermstasrsrtsuemimlminemuatclhu^cn^lmineuuiraalei?w
ci t ubuibrcatwaleimlamrpruurbuumlauatemi;wbimi?wuehu/)irb
194 APPENDIX.

bar£suieihrbuieibkriu?wchmisiuiamraleimtutsaearfenpschie
lminebemeurmsuchituarfelmineuieicwuihsaleimatchitearfo
lmineuatebemelmineuatelrmseadmelmineuuiraaleimci t ubuiamr
aleiwnhseadwbtslmnucdmutnuuirdubdgtei?wubhupesnm«
ubbemeubclearfoubclermsermshlearfouibraaleimateadffibtslmu
btsl?waleimbraatuzcrunkbebraat»wuibrcat?»aleimuiamrle?Maleim
pruurbuumlauatearfcucbseurdubdgteimubhu^esmimubclchie
ermsthlearfeuiamraleimenenttilc?natclhsbzrhzrhasrhlpniclear/s
uatclehfeasrbuprih£szrhzrhlc?»ieielacleulclchitearAmlclhu/>
esmimulclrumshlearfeasrbunpschieatclirkhsblacleuieic»uira
alejOTatclasrhseuenetubmaduieihrbuieibkriuwessiuicluesmiw
uearfeucltsbamuiclaleimbiuwesbihimlactuasrhseuisbtbiurwesbihi
mclmlactuasrhseuibrcaleimatiu?wesbihiuikdsatucibusbtmcl
mlactuasrbraalei«*lhsutaletuldutesmi?wuearfebebra?»biu»?hsut
ieuealeiwiarfeusniim.

A. The unpointed Hebrew is given here, letter for letter,

each in its exact Roman equivalent ; the same letter in the
one alphabet always representing that which it is used to
designate in the other, without any variation in conversion
throughout, in order that the non-Hebraist may be able to
make a reliable philological analysis and comparison, and
thus judge for himself the relations of the original text to
its own vowel system.
The first thing that will strike the reader is the number of
vowel-letters which exist in a record which he has always
been taught was written without vowels ; the relative pro
portion in the first verse being out of twenty-nine letters
thirteen vowels.*
* As the terminal ts of arts represents a single letter in the Hebrew
character, the actual number of consonants in the original is twenty-eight.
The statement at p. 201, line 25— 31, is liable to a similar' correction, since,
for the same reason, in the Hebrew character the proportions are thirteen
vowels to fifteen consonants in the unpointed, and sixteen vowels to twenty-
eight consonants in the pointed, text ; but the result remains unchanged,
giving only three vowels in fifteen added letters.
 APPENDIX. 195

The next peculiarity is, that many of the letters are in

italics. This plan has been followed because certain of the
Hebrew letters at the end of a word assume a different form
to the one that they bear in any other position. These letters,
when in this form, have been placed in italics. They are
important guides to the interpreter or reader, and the fact of
their use shows that it was an integral part of the original
plan of their writer that no textual division into words
should exist in his composition ; the actual division being
left to the reader or interpreter with this single guide or
limitation.*
The whole of the Hebrew Scriptures were originally written
in this way; and the reader can at once form an idea of the
difficulties that must have beset the path of interpreters not
familiar with the text or its language, and the comparative
ease with which misinterpretations may have arisen through
want of familiarity, when joined to the mistaken supposition
that the reader was deciphering a document written in his
own tongue.
The Hebrew in Roman characters is, like modern lan
guages, to be read from left to right.
To distinguish it from Tau the letter Teth is printed in
old English character. The letter Samech would have been
treated in the same way, to mark the distinction between it
and Sin, but it does not occur in the text.

* There is another guide, for the Hebrew writers never divide a word at
the end of a line, and therefore in order to avoid leaving an empty space
the line is extended, by protracting one or more of the letters a, e, I, m, or
t, when they are at the end of a word ; and for this reason these letters
have been termed dilatable letters. But since any change in the division
into lines by a copyist would have modified the original value of this guide,
so much stress cannot perhaps be thrown upon it as it might otherwise
deserve.
With these exceptions, the division of each line into its component words
is left to the reader or interpreter absolutely.

o2
196 APPENDIX.

B
B a. Be.
The Unpointed Hebrew Text of The Pointed Hebrew, or Maso-
the Revealed Cosmos, in its retic Version of the Revealed
equivalent Roman characters, Cosmos, in its equivalent Roman
divided into words. characters.
i. (1) Bra sit bra Aleim at i. (1) B-r'eshl'th bam' 'elo-
e-smim u at e-arts. 'hl'm 'eth 'hash-sham&yirri
(2) U e-arts eite teu u beu 'v-'eth 'ha-'arets: (2) 'v-ha-
u chsc hi pni teura, u ruch 'arSts 'haytha'h tho'hu 'va-
aleim mrchpt hi pni e-mim. vo'hu 'v-choshec hal pnei
th'h'om, 'v-ruach 'elo'hl'm
mrach6phSth hal pnei 'ham-
(3) U iamr Aleim—Iei mayim: (3) 'vay-yo'mer 'elo
aur—u iei aur ; 'hl'm y'hl' 'or, 'va-y'hl' '5r :
(4) TJ ira Aleim at e-aur (4) 'vay-y&r' 'eld'hl'm 'eth
ci tub : u ibdl Aleim bin e-aur 'ha-'or cl' t'ov, 'vay-yavd-del
u bin e-chsc ; 'elohl'm bcin 'ha-'or u-vein
(5) U ikra Aleim l-aur 'ha-choshfic : (5) 'vay-yikra'
—-Ium —u l-chsc kra—Lile. 'elo'hl'm la-'or y'om 'v-la-cho-
U iei hrb, u iei bkr, ium achd. shec karil' layila'h, 'va-y'hl'
hSrSv 'va-y'hl' vokSr y'om
(6) TJ iamr Aleim—Iei 'Schadh : (6) 'vay-yo'mSr 'elo
RKIH B-TUC E-MIM, U IEI MBDIL 'hl'm y'hl' rakl'ahbeth'oc'ham-
BIN MIM L-MIM maylm, 'vl'-'hl' mavddi'l bein
(7) TJ ihs Aleim at e-rkih, maylm la-mayim : (7) 'vay-
u ibdl bin e-mim asr m-tcht yahas 'elo'hl'm 'eth'ha-rakl'ah
l-rkih, u bin e-mim asr m-hl 'vay-3Tavddel bein 'ham-mayim
l-rkih ; u iei cn. 'ashSr mit-tachath la-rakl'ah
u-vein 'ham-mayim 'asher me-
hS.l la-rakl'ah, 'va-y'hl' cen :
(8) TJ ikra Aleim 1-rkih (8) 'v&y-yikra' 'elo'hl'm lara-
—Smim. TJ iei hrb, u iei bkr, kl'ah shamayim, 'va-y'hl' hfi-
ium sni. rSv 'va-y'hl' vokSr y'om sheni':
 APPENDIX. 197

(9) U iamr Aleim—Ikuu (9) 'vay-yo'inSr 'elo'hl'm yik-

E-MIM M-TCHT E-SMIM AL MKUM ka'vu 'h3m-mayim mit-t&chath
achd u trae e-ibse ; u iei en. 'hash-shamayim 'el mak'om
'echadh 'v-theraS'h 'hay-yab-
(10) U ikra Aleim l-ibse basha'h,'va-y'hl' cen : (10) 'vay-
—Arts—u l-mkue e-mim kra yikra' 'elo'hl'm lay-yabbasha'h
—Imim—u ira Aleim ci tub. 'erSts u-l-mik've'h 'ham-ma-
yim kara' yamml'm, 'vayyar'
(11) U iamr Aleim—Tdsa 'elo'hl'm ci' tov : (11) 'vay-
E-ARTS DSA HSB MZRIH ZRH, yo'mer 'elo'hl'm tadhshe' 'ha-
HT8 PRI HSE PRI L-MIN-U, ASR 'arets deshe' hesev mazrl'ah
zrh-tj b-u—hl e-arts ; u iei zSrah hets pri' hosS'h prl' l-
cn. ml'n-'o 'ashSr z&rh-'o v-'o hal
(12) TJ tutsa e-arta dsa— 'ha-'arets, 'va-y'hl' cen : (12)
hsb mzrih zrh l-min-eu, u hts 'vat-totse' 'ha-'arets deshe°
hse pri asr zrh-u b-u, l-min-eu ; hesev mazrl'ah zer&h l-ml'n-
u ira Aleim ci tub. e'hu 'v-hets hosS'h prl' 'asher
zarh-'o 'v-o l-ml'n-e'hQ, 'vay
(13) U iei hrb, u iei bkr, yar' 'elo'hl'm cl' t'ov : (13)
ium slisi. 'va-y'hl' herSv 'va-y'hl'
(14) U iamr Aleim—Iei voker y'om shll'shl' : (14)
MART B-RKIH E-SMIM, L-EBDIL 'vay-yo'mer 'elo'hl'm y'hl'
BIN E-IUM U BIN E-IJLE ; U EIU m'oroth bi-rkl'ah 'hash-sha
L-ATT, 0 L-MUHDIM, U L-1MIM mayim l-havddl'l bein 'hay-
U SNIM ; y'om u-vein 'hal-layla'h, 'v-
'hayu l-'5thoth u-l-mohadhl'm
(15) Ueiul-maurt b-rkih G-l-yaml'm 'v-shani'm : (15)
e-smim, l-eair hl e-arts : u 'v-'hayu li-m'o'roth bi-rki'ah
iei cn. 'hash-shamayim l-'haTr hal
(16) U ihs Aleim at sni 'ha-'arets, 'va-y'hl' cen : (16)
e-mart e-gdlim, at e-maur e-gdl 'vay-yahas 'elo'hl'm 'Sth shnei
l-mmslt e-ium, u. at e-maur 'ham-m'oroth 'hag-gdholl'm,
e-kta l-mmslt e-lile ; u at eth 'ham-ma'or 'hag-gadhol
e-cucbim : l-memsheleth 'h&y-y'om 'v-'Sth
'ham-ma'or 'hak-katon l-mem
 >I98 APPENDIX.
/
sheleth 'hal-layla h 'v-'eth 'hac-
(17) U itn at-m Aleim c'ocavi'm : (17) 'vay-yitten 'ot-
b-rkih e-smim, l-eair hi e-arts, ham 'elo'hl'm bi-rkl'ah 'hash-
shamayim l-'ha'I'r hal 'ha
(18) Ul-mslb-iumub-lile, 'arets : (18) 'v-li-mshol bay-
u l-ebdil bin e-aur u bin e-chsc ; y'om u-val-layla'h u-l-havddi'l
u ira Aleim ci tub. bein 'ha-'or u-vein 'ha-choshec,
(19) U iei hrb, u iei bkr, 'v&y-yar' 'elo'hl'm cl' t'ov: (19)
ium rbihi. 'va-y'hl' herev 'va-y'hl' voker
(20) U iamr Aleim— y'om rvl'hl' : (20) 'vay-yo'mer
ISRTSU E-MIM SRTS —NPS CHIE ; 'elo'hl'm yishrtsu 'ham-mayim
V HOP IHTJPP HL E-ARTS, HL sherets nSphSsh chayya'h, 'v-
PNI RKIH E-SMIM. h'oph yh'opheph hal 'ha'arets
hal pnei rkl'ah 'hash-shama-
(21) U ibra Aleim at yim: (21) 'vay-yivr a"elo'hi'm
e-tninm e-gdlim, u at cl nps, 'eth 'hat-tannl'nim 'hag-gdho-
e-chie—e-rmst, asr srtsu e-mim, ll'm 'v-eth col nephesh 'ha-
l-min-em ; u at cl hup, cnp, chayya'h 'ha-romesSth, 'asher
l-min-eu : u ira Aleim ci tub. shartsu 'ham-mayim l-ml'n-
e'hem 'v-'eth col h'oph ca-
naph l-ml'n-e'hu ' vay-yar' 'elo
(22) U ibrc at-m Aleim, 'hl'm cl' t'ov: (22) 'va-yva-
1-amr—Pru u rbu, u mlau at rec 'ottham 'elo'hl'm le'mor
E-MIM B-IMIM, TJ E-HUP IRB pru u-rvu u-mil'u 'eth 'ham-
B-ARTS. mayim bay-yamml'm 'v-'ha-
(23) TJ iei hrb, u iei bkr, h'oph yirev ba-'arets : (23)
ium chmisi. 'va-y'hl' herev 'va-y'hl' voker
(24) U iamr Aleim—Tutsa y'om chaml'shl' : (24) 'vay-
E-ARTS NPS CHIK L-MIN-E yo'mer 'elo'hl'm t'otse' 'ha
BEME U RMS ; U CHITO ARTS 'arets nephesh chayya'h l-ml'n-
L-min-e : u iei en. a'h b'hema'h 'va-rSines V-
chayth'o 'erSts l-ml'n-a'h, 'va-
(25) U ihs Aleim at chit y'hl' cen : (25) 'vay-yahas
e-arts l-min-e—u at e-beme, 'elo'hl'm 'eth chayyath 'ha
l-min-e, u at cl rms e-adme 'arets l-ml'n-ah 'v-'eth 'hab
 APPENDIX 199

l-min-eu ; u ira Aleim ci ^ub. b'hema'h l-ml'n-a'h 'v-'eth col

remes 'ha-'adhama'h l-ml'n-
e'hii, 'vay-yar' 'elo'hl'm cl'
(26) U iamr Aleim— t'ov: (26) 'vay-yo'mSr 'elo'hl'm
NHSE ADM B-TSLM-NU C-DMUT- nahase'h 'adham b-tsalm-enu
NU : U IRDU B-DGT E-IM, U B-HDP ci-dhmuth-enu 'v-yirddu vi-
E-SMIM, U B-BEME, U B-CL E- dhgath 'hay-yam u-v-h'oph
ARTS, U B-CL E-RMS E-RMS HL 'hash-shamayim u-vab-b'he-
E-ARTS. mii'h u-v-col 'ha-'arSts u-v-col
'ha-remes 'ha-romes hal 'ha-
(27) U ibra Aleim at 'arets: (27) 'vay-yivra"elo'hl'm
e-adm. B-tslm-u—b-tslm aleim 'eth'ha-adham b-tsalm-'o b-tso-
bra at-u. Zcr u nkbe bra at-m. lem 'elo'hl'm bara' 'ot-h'o ziicar
(28) U ibrc at-m Aleim. u-nkeva'h bara' 'ot-ham : (28)
U iamr l-em Aleim—Pru u 'va-yvilrcc 'ot-ham 'elo'hl'm
RBU U MLAU AT E-ARTS UCBSE ; 'vay-yo'mer la-'hem 'elo'hl'm
U RDU B-DGT E-IM, U B-HUP pru u-rvii u-mil'u 'eth 'ha-
E-SMIM, U B-CL CHIE E-RMST HL 'iirets u-civshti-a'h, ti-rdhu bi-
E-ARTS. dhgath 'hay-yam G-v-h'oph
'hash-shamayim u-v-col chay-
ya'h 'ha-romeseth hal 'ha-
(29) U iamr Aleim—Ene 'arets: (29) 'vay-yo'mer 'elo
NTTI L-CM AT CL HSB ZRH ZRH 'hl'm 'hlnne'h nathatti' la-cem
ASR HL PNI CL E-ARTS, U AT 'eth col hesev zoreah zerah
CL E-HTS ASR B-U PRI HTS ZRH 'asher hal pnei col 'ha-'arets
ZRH ; L-CM IEIE L-ACLE : v-'eth col 'ha-hets 'ashi5r b-'o
prl' hets zoreah zarah la-cem
(30) U L-CL CHIT E-ARTS, yi'hyS'h l-'5cla'h : (30) u-l-
V L-CL HUP E-SMIM, U L-CL col chayyath 'ha-'ar2ts u-l-col
RUMS HL E-ARTS ASR B-U NPS h'oph 'hash-shilmayim u-l-col
CHIE AT CL IRK HSB L-ACLE : romes hal 'ha-'arets 'asher b-'o
u iei en. nepheshchayyiih'eth col yerek
hesSv l-'ocla'h, 'va-y'hl' cen :
(31) U ira Aleim at cl (31) 'vay-yar' 'elo'hl'm 'eth
asr hse, u ene tub mad. U iei col 'asher hasa'h 'v-hinne'h
200 APPENDIX.

hrb, u iei bkr, ium e-ssi. t'ov m'ddh, 'va-y'hl' he're'v 'va-
y'hl' vokfir y'om 'hash-shish- .
shl'.

ii. (1) Uiclue-smimue-arta ii. (1) 'va-ycflllG 'hash-

u cl tsba-m : shilmayim 'v-'ha-'are'ts 'v-col
(2) U icl Aleim b-ium tsva'a-m : (2) 'va-ycal 'elo'hl'm
e-sbihi mlact-u asr hse : u isbt bay-y'om 'hash-shvl'hl' mla'ct-
b-ium e-sbihi m-cl mlact-u asr 'o 'ashe'r hiisa'h, 'vfty-yishboth
hse. bay-y'om 'hash-shvl'hl' mic-cOl
(3) U ibrc Aleim at ium mla'ct-'o 'asher hasa'h: (3) 'va-
e-sbihi u ikds at-u, ci b-u sbt yvarec 'elo'hl'm 'eth y'om
m-cl mlact-u asr bra Aleim 'h.lsh-shvl'hl' 'va-ykaddesh 'ot-
1-hsut. h'o, ci' b-'o shilvath mic-col
mla'ct-'o 'asher bara' elo'hl'm
(4) Ale tuldut e-smim u la-has'oth: (4) 'elle'h t'ol-
e-arts b-ebra-m. B-ium hsut dh'oth 'hash-shamayim 'v-'ha-
ieue Aleim Arts u Smim. 'arets b-'hibbar'a-m, b-y'om
has'oth y'hS'va'h 'elo'hl'm
'firsts 'v-shilmayjm.

B a. The first step in the limiting process adopted by

systematic interpreters is found in the division of the un
pointed Hebrew of the text into paragraphs, sentences,
and words. In the original there was only one limitation,
determined by the position of the terminal letters. Now
each word is mapped out, and this in a way not intended by
the writer, who left it to his reader to discover the truths
which his writings were destined to convey, not restricting
them in form according to present ideas of interpretation.
B e. In this rendering of the Masoretic version, which has
been made, as far as possible, a fac-simile in Boman characters
of the pointed text, the effect of the points on both consonants
and vowels has been carefully shown.
 APPENDIX. 201

The unaccented vowels either represent unchanged vowels,

or else the semi- or compound-vowels of the points ; the
accented vowels standing for the long or short vowel points,
without reference to their assumed sounds.
Each vowel change is marked by a comma, which indicates
that the letter to which it is either pre- or af- fixed supplies the
place of the original vowel in the text. In many instances
it will be noticed that this is merely the substitution of one
vowel sign for another, the actual vowel being unchanged.
This arises from the fact that the points silence the original
vowel letters, or deprive them of every note of their voices,
converting them into silent stem letters. By comparing the
pointed version with the original, with which it is in juxta
position, the nature of the change in each instance will be
seen.
The effect on the consonants is very striking, and it is
impossible to rise from a dispassionate examination and com
parison of the unpointed and pointed Hebrew without the
conviction that the Masoretes in making their version effected
an entire reconstruction of the original, or converted one
language into affother.
That this was their object (whatever their motives may
have been), and not the desire to give vowels to a vowel-less
document, is seen when the proportion of the vowels to the
consonants in their version is considered. Thus, in the first
verse of Genesis, which in the unpointed text shows a relative
number of thirteen vowels to sixteen consonants, sixteen
vowels to twenty-eight consonants are now discovered, so that
in adding fifteen letters to the text only three of these added
letters were votrels, the whole of the original vowels having
moreover been changed.
That the Masoretes really modernized the language is seen
in the fact, that their vowel system is an approximation to
the one now in use in the living languages. The modern
vowel system differs absolutely from the ancient and inspired
202 APPENDIX.

one. In the latter the vowel letters are creative in function

giving life and vigour to the text, with a power of expansion.
In the former they are, and are intended to be, limiting in
their office. Each has its value, for the one is peculiarly
suited to the literalism of more recent times, from which,
indeed, it has sprung, while the other is specially adapted
to the developing character of the truths of God.
The unpointed Hebrew is essentially a suggestive language.
It would almost appear, in considering it, as though its
Author had regarded man as an attuned instrument whose
chords would vibrate responsively to the suggesting bars—
not always in the same key, not always giving forth the
same note, but in each producing an individual melody ; per
fect harmony resulting, whether singly or in the combined
whole—perfect consonance in each class, whose powers were
similar, whose susceptibilities alike, with modulations as
between class and individual, according to their varying
qualities.
In a musical instrument imparted motion induces pro
longed melody, whose tone is determined by the character
and pitch of the instrument. What if this were the true
function of a pure language ? Then the oracular force of
the mystical or primitive tongue would be at once accounted
for, since each would learn from it, in a single utterance, that
which his own nature was capable of receiving. Perhaps
hereafter man will find that in his fallen state he resembled
an instrument out of tune, the discord of which resulted from
the fall; and that practical Christianity was the process by
which he was reattuhed and restored to the Divine harmony.
Moreover, since in heaven an infinite variety is combined in
one perfect melody, it is possible that the celestial speech,
in accordance with the seeming original intention of the
written language of revelation, will suggest to each of its
hearers such conceptions as his spiritual progress has ren
dered him capable of grasping.
 APPENDIX. 203

The Revealed Cosmos. The Revealed Cosmos.

Anglican Version. Re-interpretation.
Genesis i. 1—7.
1. In the beginning God 1. To accomplish the incar
created the heaven and the nation God created the heavens
earth. and the earth.
2. And the earth was with 2. And the earth was surg
out form, and void ; and dark ing and swaying but inert as
ness was upon the face of the to the phases of development,
deep. And the Spirit of God and a mighty wind was rush
moved upon the face of the ing over the surface of the
waters. waters.
3. And God said, Let there 3. And God said, " Let there
be light : and there was light. be volcanic action," and there
was volcanic action ;
4. And God saw the light, 4. And God saw the volcanic
that it was good : and God action that it was good : and
divided the light from the God caused an antagonism
darkness. between the volcanic action
and the inertia ;
5. And God called the light 5. And God called the vol
Day, and the darkness he called canic action " Active Condi
Night. And the evening and tion," and the inertia he called
the morning were the first day. " Passive Condition." And it
was decomposing, and it was
recomposing, the first evolu
tion.
6. And God said, Let there 6. And God said, "Let there
be a firmament in the midst of be expansion in the midst of
the waters, and let it divide the waters, and let it be
the waters from the waters. dividing between waters as
to waters :"
7. And God made the firma- 7. And God caused the ex
204 APPENDIX.

Anglican Version. Re- interpretation.

Genesis i. 8—13.
ment, and divided the waters pansion, and it divided between
which were under the firma the waters that were below as
ment from the waters which to the expanse, and the waters
were above the firmament : and that were above as to the ex
it was so. panse ; and it was so.
8. And God called the fir 8. And God called the ex
mament Heaven. And the panse " Heavens." And it was
evening and the morning were decomposing, and it was recom-
the second day. posing, the second evolution.
9. And God said, Let the 9. And God said, "Let the
waters under the heaven be waters under the heavens be
gathered together unto one gathered to one place, and let
place, and let the dry land the naked land appear ;" and
appear : and it was so. it was so.
10. And God called the dry 10. And God called the
land Earth ; and the gathering naked land "Earth," and the
together of the waters called gathering of waters he called
he Seas : and God saw that it " Seas :" and God saw that it
was good. was good.
11. And God said, Let the 11. And God said, " Let the
earth bring forth grass, the earth vegetate vegetation—the
herb yielding seed, and the herb seeding seed, the fruitful
fruit tree yielding fruit after tree producing fruit according
his kind, whose seed is in itself, to its kind, in which is its seed
upon the earth : and it was so. —upon the earth ;" and it was
so.
12. And the earth brought 12. And the earth was caused
forth grass, and herb yielding to germinate vegetation—the
seed after his kind, and the herb seeding seed according to
tree yielding fruit, whose seed its kind, and the tree produc
was in itself, after his kind : ing fruit in which is its seed,
and God saw that it was good. according to its kind ; and God
saw that it was good.
13. And the evening and 13. And it was decomposing,
 APPENDIX. 205

Anglican Version. Re-interpretation.

Genesis i. 14—20.
the morning were the third and it was recomposing, the
day. third evolution.
14. And God said, Let there 14. And God said, "Let
be lights in the firmament of there be luminaries in the ex
the heaven to divide the day panse of the heavens, to cause
from the night ; and let them a division between the period
be for signs, and for seasons, of activity and the period of
and for days, and years : repose ; and let them be for
signs, and for seasons, and for
days and years ;
15. And let them be for 15. And let them be for
lights in the firmament of the sources of action in the ex
heaven to give light upon the panse of the heavens, to shine
earth : and it was so. upon the earth :" and it was so.
16. And God made two great 16. And God caused the two
lights ; the greater light to rule great luminaries to fulfil their
the day, and the lesser light to functions, the great source of
rule the night : he made the activity to preside over the day,
stars also. and the small source of activity
to preside over the night ; and
the stars.
17. And God set them in the 17. And God gave them in
firmament of the heaven to the expanse of the heavens, to
give light upon the earth, shine upon the earth,
18. And to rule over the 18. And to preside in the
day and over the night, and to day and in the night, and to
divide the light from the dark divide between the light and
ness : and God saw that it was the darkness ; and God saw
good. that it was good.
19. And the evening and the 19. And it was decomposing,
morning were the fourth day. and it was recomposing, the
fourth evolution.
20. And God said, Let the 20. And God said, " Let the
waters bring forth abundantly waters quicken the quick—
206 APPENDIX.

Anglican Version. Re-interpretation.

Genesis i 21—25.
the moving creature that hath animated life ; and let that
life, and fowl that may fly above which flies fly over the earth,
the earth in the open firmament on the face of the expanse of
of heaven. the heavens."
21. And God created great 21. And God created the
whales, and every living crea great beasts,and every animated
ture that moveth, which the thing, that lives—that moves,
waters brought forth abun which quicken the waters,
dantly, after their kind, and according to their kind ; and
every winged fowl after his every flying thing, that ani
kind : and God saw that it was mates the air, according to its
good. kind : and God saw that it was
good.
22. And God blessed them, 22. And God blessed them,
saying, Be fruitful, and multi saying, " Be fruitful and mul
ply, and fill the waters in the tiply, and fill the waters in the
seas, and let fowl multiply in seas, and let that which flies
the earth. abound on the earth."
23. And the evening and the 23. And it was decomposing,
morning were the fifth day. and it was recomposing, the
fifth evolution.
24. And God said, Let the 24. And God said, " Let the
earth bring forth the living earth be caused to germinate
creature after his kind, cattle, animated life according to its
and creeping thing, and beast kind — beast and creeping
of the earth after his kind : and thing; and let them give life
it was so. to the earth according to its
kind:" and it was so.
25. And God made the beast 25 . And God made the living
of the earth after his kind, and thing of the earth according to
cattle after their kind, and its kind—even the beast ac
every thing that creepeth upon cording to its kind, and every
the earth after his kind : and creeping thing of the ground,
 APPENDIX. • 207

Anglican Version. Re-interpretation.

Genesis i. 26-30.
God saw that it was good. according to its kind ; and God
saw that it was good.
26. And God said, Let us 26. And God said, " Let us
make man in our image, after make mankind in our image,
our likeness : and let them according to our likeness : and
have dominion over the fish let them have dominion over
of the sea, and over the fowl of the fish of the sea, and over the
the air, and over the cattle, and fowl of the heavens, and over
over all the earth, and over the beast, and over all the earth,
every creeping thing that and over every moving thing
creepeth upon the earth. that moveth upon the earth."
27. So God created man in 27. And God created man
his own image, in the image of kind. In his own image—in
God created he him ; male and an image of might he created
female created he them. him. Noble and excellent he
created them.
28. And God blessed them, 28. And God blessed them.
and God said unto them, Be And God said unto them, " Cul
fruitful, and multiply, and tivate and subdue and obtain
replenish the earth, and sub increase from the fecundated
due it : and have dominion over earth ; and have dominion over
the fish of the sea, and over the the fish of the sea, and over the
fowl of the air, and over every fowl of the heavens, and over
living thing that moveth upon every living thing that moveth
the earth. upon the earth."
29. And God said, Behold, 29. And God said, "Lo ! I
I have given you every herb give unto you every herb seed
bearing seed, which is upon the ing seed which is upon the
face of all the earth, and every surface of all the earth, and
tree, in the which is the fruit of every tree in which the fruit
a tree yielding seed ; to you it of the tree seeds seed ; unto
shall be for meat. you it shall be for food :
30. And to every beast of 30. Andof every living thing
208 APPENDIX.

Anglican Version. Re-interpretation.

Genesis i. 31.
the earth, and to every fowl of the earth, and of every flying
of the air, and to every thing thing of the heavens, and of
that creepeth upon the earth, every moving thing upon the
wherein there is life, i" have earth in which is animated life*
given every green herb for Igive each vegetable feeder unto
meat : and it was so. you for food :'" and it was so.
31. And God saw every thing 31. And God saw every thing
that he had made, and, behold, that he had made, and lo ! it
it teas very good. And the was very good. And it was de
evening and the morning were composing, and it was recom-
the sixth day. posing, the sixth evolution.

Genesis ii. 1—4.

1. Thus the heavens and the 1. Thus were evolved the
earth were finished, and all the heavens and the earth and all
host of them. their embodiment:
2. And on the seventh day 2. And God matured in the
God ended his work which he seventh evolution his creation
had made ; and he rested on the which he had made : and he
seventh day from all his work shone in the seventh evolution
which he had made. out of his whole creation which
he had made.
3'. And God blessed the 3. And God blessed the
seventh day, and sanctified it : seventh evolution and hallowed
because that in it he had rested it, because in it the God of the
from all his work which God formative acts shines out of
created and made. his whole universe which he
has created.
4. These are the generations 4. These are the generations
of the heavens and of the earth of the heavens and the earth
when they were created, in the during their creation. By a
day that the Lord God made succession of formations God
the earth and the heavens, caused earth and heavens to be.
 Appendix. 209

t (D.) Tims in Gen. i. 4, the word ira is referred to rae,

" to see," while in Gen. xii. 7, it is interpreted through nrae,
" to be seen" or "appear ;" and again in Gen. xxii. 12, it is
read through ira, " to fear," though in that chapter it is in
other passages repeatedly referred to rae, and would have
been much more consistently translated " regard." The word
ira is also referable to nra, which in nr says, " light giver "
or "lamp."
Again, aur, which as a derived stem is referred to are, " to
burn," when drawn from ire signifies " projection ;" when
from rae, "light;" and when from rue, "vegetation." The
analysis of this word is very instructive. See A. C, par. 21,
and App. h.

(E.) In the first instance) by destroying the true force of

the primitive vowel letters ; and, in the second* by altering
the inflections : changing verbs into nouns, as in Gen. i. 24,
where chitu, " let them vivify," is turned into chaytho,
" beast ;" and nouns or adjectives into verbs, as in Gen. ii. 3,
where l-hsut, " of the formative acts," is read la-hasoth, " to
make;" or in Gen. i. 28, where ucbse, "fecundated," is con
verted into u-civshw-a'h, " and subdue ye it."

(F.) "After the Hebrew language had ceased to be a

living one, and there was danger of losing the true pro
nunciation, and moreover because the doubtful meaning of
unpointed words often became perplexing, in order to render
plain and establish both of these, the vowel-stgns or vowel-
points were invented. In this way, whatever remained
undetermined before, became permanently established. The
particular history of this is indeed wanting ; but by a com
bination of other historical facts we come to the conclusion,
that of the Christian era, the system of vocalization was
introduced, since the seventh century, by learned Jews well
acquainted with the language. This example, it is probable,

y
210 APPENDIX.

was followed by the Syrian and Arabian grammarians."—

Gesenius' Hebrew Grammar, as edited by Eoediger, and
translated by M. Stuart. American Edition. 1846.

(G.) The Jews accept the points as the authorized expo

nents of the traditional meaning, but they have always
looked upon the text as containing a Divine sense, which
must have anteceded tradition ; and the consciousness that
the traditional readings do not embody the Divine sense
has caused the prohibition of the use of the points in the
religious services of Judaism. That the points are not
necessary as adjuncts to the text, save to stamp a par
ticular significance upon it, is at once seen, when it is
remembered that the rabbinical commentaries were written
and have been preserved without points ; and that the cur
rent Hebrew of the present day is so written.

(H.) The inordinate pride of the Jews seems to have been

one of the main springs of the spurious traditions and vitiated
readings of the historical parts of the Hebrew Scriptures ; for
these mostly tend to their own glorification, as though they
had been chosen by God as the subject of the promise because
of some special good quality of their own—some peculiar claim
that in themselves they had upon God, instead of as a typical
race, to whose headstrong pride the humility of the Redeemer
became a scandal and a reproach ; and who, even in rejecting
and sacrificing Him, because He" would not accept those
spurious traditions and arbitrary and dogmatic interpretations
of the Law and the Prophets and other holy writings which
were so gratifying to their self-love, while made the instru
ments of a redemption which was to be effected through them,
in becoming the source of that blessing which was promised
in them to the whole human race, were themselves converted
into a permanent warning and memorial to all the peoples of
the earth.
 APPENDIX. 211

(I.) There is a class of interpreters in the present day

who, most anxious to vindicate the Divine origin of the
Scriptures, and their perfect agreement with the teachings
of science, tacitly, and perhaps even unconsciously, accept a
twofold form of inspiration—the one literal or verbal, the
other general. The former they attach (and limit in its
attachment) to the original language of the sacred records—
nay, to the original records absolutely (although they admit
that these no longer exist), allowing that copyists and trans
lators have not been supernaturally guided in the details of
their work. The latter they recognise as present in the
general sense of any and every version.*
This is a very convenient system, for it enables them to
combine the mutable with the immutable—the human with
the Divine, by maintaining the accuracy and integrity of—say
the Anglican version, while explaining certain words in it in
a way that differs from their obvious sense : thus, they would
read the word Firmament through the marginal note Expanse
■—the phrase "Let there be light," as though it had been
written " Let light appear." f
Such interpreters seem to forget the force of these varia
tions in reading—these changes in sense ; and, singular to
say, fail to recognise the deep principle involved—the fact
that in admitting them they are subverting the authority of

* The Archdeacon of Calcutta, in his Scripture and Science not at

Variance, may be taken as the type of this class.
t The change both in principle and in fact involved in the alteration from
be to appear is as great as in that from light to volcanic action; the difference
between them being that the latter is drawn from the consistent applica
tion of a sound philological principle, whereas the former is the offspring
of a too vivid imagination, guided by the seeming requirements of science.
Either reading expresses the introduction of the action of a new (though
not identical) principle, the one in reality, the other in resemblance only.
Were it possible that the phrase "Let be" could be equivalent to "Let
seem," which it cannot, a consequence would flow from the admission which
has escaped the narrow vision of those who advocate the substitution—for
then the great I am would become liable to be read J seem, I appear ; the
substance here also disappearing in the shadow.
p2
212 APPENDIX.

the very traditions they affect to preserve.* The Jews

undoubtedly believed at the time the Septuagint version was
made, that the firmament of heaven was a solid crystalline
canopy.t They also believed that the creation of light was
declared in the phrase "Let light be"—not that the pre-
existent light then first penetrated through hitherto opaque
vapours to the surface of the earth ; so that if these expres
sions are to be interpreted in a different manner now, it must
be admitted that succeeding generations of men have seen
different readings in, and drawn dissimilar ideas from, the
same portions of Holy Writ—have read them differently in
fact. Hence the Scriptures have not always been understood
in the same way, and therefore are not the same in all time
and to all classes of men.
The admission involved in this view is a very important
one, for under it either the Scriptures have changed their
aspect from time to time, or else the unaided reason and
judgment of man have been incompetent to interpret them
accurately : for instance—If the Hebrew word rkih means a
firmament, then those who affirm that it should be read an
expanse are wrong ;J while if it does mean an expanse, then
the Jews were themselves ignorant of, and could not rightly
read and understand, their own venerated writings ; for these
interpretations are diametrically opposed to each other (the

* They write as though they were unconscious that the traditional read
ings (on which the Masoretic or Jewish, which is the source of the other
modern versions, is based) draw their value solely from authority, and that
in weakening this authority they are re-opening the whole field of contro;
versy. Are they really ignorant that when once the Hebrew text is
stripped of the points other readings are found in it, and that it was
because of this fact that the points were invented, in order to give the
stamp of authority to the received version ? When once the Jewish readings
are done away, how can the unlearned—that is, the great body of Christians
—decide what the Scriptures really mean ?
t See Joseph. Antiq., lib. I. cap. i. § 1.
X The sense expanse has been always read by the Jews as of a thing
superficially expanded or stretched out ; the beating out of metal into a
thin sheet being given as an illustration of the meaning.
 APPENDIX. 213

one regarding its subject as a solid structure, the other as

a vaporous envelope), so that both of them cannot be right.
The Hebrew word contains the truth, undoubtedly, and here
it is that the vice of the system appears; for it seems not
only plausible, but sufficient to affirm that the truth is there.
But then the truth was written for the use of man—for his
instruction indeed, so that if he is ignorant of the right sense,
the truth is, for him, no longer there, but has disappeared—
given way to a perverted rendering—yielded to a false
successor. A stone is offered to him when he asks for bread
—a serpent, and that by no means a harmless one, instead of
a fish. The paradox is as absurd as would be the affirmation
that the true principles of science have always been in the
world, silently teaching man. True elements of science
have, indeed, always been in the world since its creation,
inasmuch as the facts which they embody are coeval with
the phenomena through which they are brought under
examination : but science is knowledge. Hence, until these
elements are rightly read and understood by man, they
may be said hardly to exist; and as principles of science
certainly do not, since they have as yet no recognised value
in his eyes.
The Scriptures are to man what his interpretation of
them is, whether considered in their collective or indi
vidual bearing. They have been this and no more in all
ages ; so that when that interpretation is changed, they
are, in their teaching value to him, virtually changed also.
This is a truism which seems to be overlooked in the pre
sent day ; to which another may be added—that if a false
interpretation has unfortunately been adopted, neither the
most plausible explanation nor an universal belief extended
through an indefinite period of time can make it true.
If this is so—and he will be a bold, not to say rash,
man who denies it—then, when men differ in their inter
pretations, as they do, have done, and probably will do
214 APPENDIX.

again, who is to decide between them? How is the true

sense to be determined ? Are the so-called truths of science
to be taken as the guides ? But these vary from time
to time ; and even admitting them to be what they profess,
and therefore competent for the purpose when determined,
what becomes of the teaching office of the Scriptures
in the meantime ? It is evident that those who believe
before science has spoken can have no certainty that what
they believe is true ; while those who believe because science
has spoken, and seemed to establish, rest the ground of their
faith upon science—not upon Scripture ; so that Scripture
is virtually superseded. But Scripture is inspired and
revealed. How can an Inspired Revelation be superseded?
When it ceases to reveal : that is, when it has been misin
terpreted and perverted.
The change from Firmament to Expanse is similar in
character to that from Light to Volcanic Action. If the
one is to be admitted, why not the other? Physical
science seems to demand the former alteration ; philological
induction the latter.
But if either change is to be allowed, then the compe
tency of the Scriptures to be a Divine Teacher can only
be maintained by admitting two positions :—1. That its
narrative sense has been liable to perversion, and has, in
the course of time, actually been perverted; and 2. That
it was intended that it should change its aspect, and thus
adapt itself to the changing conditions of man. In other
words, by acknowledging that the original language of
the Scriptures has a double nature—twofold relations :—
1. Human, through which it has been subjected to distort
ing and corrupting changes ; and 2. Spiritual and oracular,
through which it is capable of a developmental extension,
and becomes in character a Divine tongue, as the author now
affirms.
In any case man must bend his head in deep humility
 APPENDIX. 215
and confess his inability, in the present state of human
knowledge, to affirm of his own reason, and through his
individual and unaided judgment, that any given interpre-
. tation is absolutely true, to the exclusion of any other
reading of the passage.

(J.) A multiple etymology lies at the root of the oracular

element. In the name Joseph (Imp), a clear and admitted*
instance of double etymology is seen ; for, when Rachel,
his mother, bore him, she exclaimed (Gen. xxx. 23), "God
hath taken away (asp) my reproach ; " and then she calls
his name Imp, because " Ieue has at length added (isp)
unto me a son." That this name was chosen under the in
fluence of inspiration, and because of its mystical character,
cannot be doubted : the use of the expression " added"
shows this, as, strictly speaking, seeing that Rachel had no
children, her son was given rather than added to her by
God ; and in consequence of this interpreters have hitherto
considered that she named him Joseph under the influence
of a prophetic spirit, and with reference to her second son,
Benjamin. This is so far satisfactory that it admits a super
natural influence to have been at work in selecting the
name. But, although Rachel spoke out of the fulness of
her heart, it was the fulness of gratitude to God for His gift
of the newly-born son; and though her words contained
both a prayer for, and a prophecy of the future birth of,
another son, there is no evidence that she was herself
conscious of this, or of anything beyond her present joy.
The name Joseph was thus supernaturally given, because
its bearer was to be a typical man, and at the same time

* " This passage (Gen. xxx. 23, 24) seems to indicate a double etymology
(from asp and isp). There is nothing improbable in this explanation,
because of the relation of the taking away the reproach to the expectation
of another son. Such double etymologies are probably more common in
Hebrew names than is generally supposed." —Smith's Dictionary of the
Bible, sub voce Joseph.
216 APPENDIX.

himself to aid in carrying out the purposes of God ; and

it is to be interpreted through the biliteral root sp, to
which alone it is primarily referable. It is, as under these
circumstances was to be expected, highly mystical. Its
three principal senses are drawn from the stem asp, to
which it was first referred by Rachel ; its fourth from the
stem isp, with which she more immediately connected it.
Now asp says :—1. " To take away," and is applied in the
narrative sense to his mother's reproach, but it adds to this
prophetically, that Joseph will himself be taken away, sub*
sequently, from the land of promise, and removed to the
land which first subjects him to oppression, and then submits
to his dominion—Egypt or Mtsrim —and at the same time
indicates the peculiar function of that of which he is the
type: 2. " To gather together"—4he good grain, in the seven
years of plenty, and his kindred in the land of plenty^
another special function of that which he represents : and
3. " To become the shield," " guardian," " protector"—the
third significant function which he prefigures and fulfils, in
the first instance towards the Egyptians, and then to his own
father and brethren : while in isp is seen the fourth peculiar
function—" To add to."
The word lusp is an euphal inflection, and says that
Joseph was caused to do what it expresses—that he was
appointed and commissioned for a given duty. When the
root sp is traced in its manner of use throughout the history
of Joseph's life, its mystical relations become very evident.
It is there associated with other roots, as br, which share
its oracular value.
The stem isp, through an extension of the recognised
principle of double etymology (under which Samech becomes
converted into Shin), gains a remarkable relation, for it is then
found in Gen. iii. 15, in the verb isup (translated "bruise") j
and thus the word Joseph is learnt to have been, even at
that early period in the history of the human race, or
 APPENDIX. 217

immediately after the fall, associated with the promised incar

nation of the Redeemer and the work of the redemption.
Through this association the typical character of the, life
of Joseph becomes very manifest, in its double relations :
first, to his future namesake ; and second, to the church
founded by that Divine Being whose foster-father the second
Joseph was—each of which he prefigured.
As guardian, protector, and fosterer, and as "added" to
the three typical patriarchs,—Abraham, Isaac, and Jacob,—he
represents the former.
In his betrayal and abandonment by his brethren ; in his
expulsion to Egypt; in his primary bondage there; in his
subsequent dominion ; in his providing the necessary nourish
ment—the means of salvation—first (owing to his previous
rejection by his own) for those who were not of his kin (the
Egyptians, who typified the Gentiles), and then for his own
kindred, driven to him unwittingly by the severity of the
famine, little knowing that in him they would find the
brother they had formerly cast out— in this way again
becoming the guardian, protector, and fosterer, he fore
shadows the latter. While in the gathering together of
his bones and their removal by the Jews to the land of
promise, the final lesson is taught, that as a separate race—
a nation apart, the Jews, his kindred, never get beyond the
dead bones—the lifeless skeleton of the Church.
In regarding Joseph as the type of the Church of Christ,
how significant becomes the name of his and its mother,
Rachel—Rch-1, Such At—" Spirit of God."

(K.) In the double form of the name, Peniel and Penuel,

given by Jacob (Gen. xxxii. 30, 31) to the place where he
wrestled with death, and, in his agony of dread, " saw God
face to face," the distinction conveyed, a common one in
Hebrew designations, is that in Pni Al Jacob, speaking of
himself, says, "God regarded me" "God converted me;"
218 APPENDIX.

whereas in Pnu Al others, speaking of the conversion of

Jacob, in connection with the place where that conversion
was effected, exclaim, " God regarded him" " God converted
him."
It is noteworthy, with regard to thi3 interpretation, that
in the Book of Enoch, chap. xl. v. 9, it is stated that the
angel " who presides over repentance, and the hope of those
who will inherit eternal life, is Phanuel ; " so that Jacob, either
out of gratitude for his double rescue (from impending death
and the state of deadly sin), or under the influence of oracular
inspiration, which the multiple sense and relations even of
the word Pn-al shows to have been operating on and through
him, actually called the scene of his deliverance by the name
of him who presided over and aided in its accomplishment—
the name itself showing at the same time that this secondary
angelic agent acted as an instrument of, and through apply
ing a power communicated by, God. This was the angel
referred to by Jacob in Gen. xlviii. 16, with whom he wrestled
in spirit while struggling physically with the mountain tor
rent ; and perhaps this was the angel referred to in Spsea
xii. 4, though here the mystical element is very great, aild
the Third Person of the Blessed Trinity is, at least oracu- >^
larly, indicated.
This is interesting, because it shows that the author's
interpretation is not a new one, although it has been so
long lost sight of, for it must be at least as old as the Book
of Enoch, whatever the real age of that book may be : while
the agreement between his interpretation of the word Penuel
and that of the Book of Enoch, which he was ignorant of
until long after he had published his opinions, is an emphatic
confirmation of their accuracy.
Another link in the oracular chain in the history of his
conversion is found in the etymological relations between the
name of the patriarch Jacob (Ihkb), the ford Jaboc (Pok),
and the Hebrew word jabec (iabk), translated " wrestled."

/
 APPENDIX. 219

(L.) The word Noah, Noach, or as the unpointed Hebrew

has it Nch, is primarily the passive or niphal inflection (nchie)
of the stem chie, with the terminal ie removed by apocope, for
euphony and the purposes of the oracle.
In Gen. v. 29, Lamech, in selecting this name for his son,
refers it to the stem nchm, drawing his reason for naming
Noah from the sense of that stem. This is significant, for this
is the stem used by Ieue in Gen. vi. 6, 7, to signify that
it repented him that he had made man. Hence, in the order
of time, Noah first means repentance. In the form ehn
(Gen. vi. 8), in which the radical letters are transposed to
show that repentance includes and is followed by conver
sion, the result of that conversion — grace — is declared ;
while in the reduplicate nchch, through which the satis
faction of God in the conduct of Noah is expressed
(Gen. viii. 21), the further consequence — satisfaction — is
revealed : so that the name Noah, being interpreted, says
of the patriarch, that he was led through repentance to
conversion, and that in consequence of this he received
grace and satisfied God, and so obtained rest and com
fort in a happy immortality.
The oracular value of the name, however, is even more
deeply set, for the stem nchm is brought into immediate
relations on the one hand with niche, " to destroy " (Gen.
vi. 7 ; vii. 4, 23), through which an affinity is shown to
chms, "violence" (Gen. vi. 11, 13), which is extended to
scht, " corrupt " (Gen. vi. 11, 12), and " destroy " (Gen. vi.
13, 17 ; ix. 11, 15) ; while, on the other, a more remote
affinity is discovered in iscu, "assuaged" (Gen. viii. 1).
Moreover the form inch, " rested," is applied to the ark
(Gen. viii. 4), and mnuch, " rest," to the dove (Gen. viii. 9) ;
while mnche, " offering " (Gen. iv. 3), gives a final stamp to
the entire mystical connection.
In this way the word Noah (Nch) is learnt to be an oracular
abridgment in order to comprise many and diverse meanings
220 APPENDIX.

in a single stem, which thus in a concise form gives the

ground-plan and leading relations of a highly mystical,
because typical, life.

(M.) There are reasons for believing that many of the ge

nealogies of the sacred Scriptures,—as of Adam, primarily ;
then of Cain, Jacob, and so on,—while representing actual
persons, mystically point to phases through which man, in
his historical relations, has to pass. These, though consecu
tively narrowing in time, widen in fulness. In the names
of the apostles a spiritual genealogy, equally mystical, is
seen ; and in the double- genealogy of Jesus Christ a com
pendium of the oracular history of man. Under this aspect
the persons named in the scriptural genealogies become
in many instances typical men—their lives rehearsals of
future events—the genealogies consecutive prophetical state
ments of the order in which these events will occur.

(N.) Trch, " thou art imparting spirit." See A. C, pars.

15, 16, for the true value of the root rch.
Nchur, " to be unstained," " noble." The root rch appears
in this word also, but the letters are transposed.
The real nature of the covenant of promise has been con
sidered in The Genealogy of Creation, pp. 157—180, where
the unpointed Hebrew text of Gen. xvii. has been carefully
analysed and fully discussed. Under whatever aspect this
portion of the sacred Oracles is viewed, its mystical character
is most impressive ; while the promises which it combines
into a single focus are multiple and comprehensive. The
very structure of the individual words carries with it an
inconceivable force. Take, for instance, l-ab (v. 4). This
word can either be regarded as ab, " father," with the pre
fixed preposition I, " for," when it says, "for father ;" that is,
" in the place of father," and indicates the position which
Abraham is to hold—1, as the representative of the Eternal
 APPENDIX. 221

Father, or human progenitor of Christ ; 2, as the actual

progenitor of the Israelites and other races; and, 3, as the
reputed father of the Christian peoples : but it can also be
treated as a composite word, lab, when it stands for "fore
father," " ancestor," or " progenitor," and declares Abraham's
relations to the scheme of grace as " forefather of Christ ;"
so that it signifies Abraham's twofold character as an actual
and a reputed father ; and this in both instances in a double
sense, for, while he is the actual father (or progenitor) of the
mother of Jesus, he is only His reputed father, the actual
paternity being Divine, in order to combine the double
nature of God and man in the Man -God : and again, while
he is the actual father of certain races, more especially of
the Jews, he is the reputed father of all the members of
Christ's mystical body. The word E-mun (v. 4 and 5),
again, says, " the chosen," and indicates—1, Christ, the
chosen of (by) the Gentiles (after His rejection by the Jews) ;
and, 2, His disciples, the chosen (out) of the Gentiles—the
chosen flock, indeed, selected from all the peoples of the
earth : then, 3, it declares His nature—the man par ex
cellence, that is, the Man-God: while, 4, in combination
with guim, it adds further, " the man of stripes," " suffer
ings," " the man of the rejected," " of the smitten," " of
the submissive," " of the subject ;" and here, once more
in a double sense, indicating on the one hand that Christ
was supreme in His subjection, His sufferings, His anguish
—as indeed He was, for who was ever like unto Him?—
and on the other that he was and is The Man, the
chosen of those who are submissive, — who are self-deny
ing,—who suffer.
The promise made to Abraham, therefore, is, that through
his seed Christ shall spring ; the promise to his seed, that
in Christ it shall receive a perpetual inheritance, an ever
lasting kingdom, and become glorious, even as the stars of
the heavens ; that in Christians it shall further become
222 APPENDIX.

numerous, even as the sands of the sea, or as the heavenly

bodies, and brilliant like the latter ; and that in and through
Christ and Christianity all the nations of the earth shall
be blessed.
The seed of Abraham is, therefore, primarily Christ, to
whom the promises in their fulness refer, and through whom
they are applied.
Not only does St Paul so interpret this (Gal. iii. 16), but
Christ himself declares that this is the true reading of the
promise given to Abraham (St. John viii. 56), when He says,
" Your father Abraham rejoiced to see my day : and he saw it,
and was glad ;" in which, in the words rejoiced and was glad,
there is an evident reference to the original delivery of the
oracle, since it is manifest that Christ used the stem tschk
and inflection itschk (Isaac), and this in order to identify the
application of the prophetic figure, Isaac, to himself. (See
note to A. C, par. 153.)

(0.) The sentence B-er Ieue irae (Gen. xxii. 14), trans
lated "In the mount of the Lord it shall be seen"—and
by some commentators regarded as a proverb incorporated
into the text, equivalent to " Man's extremity is God's
opportunity "—is, in reality, the prophetic utterance, " On a
mountain Ieue will appear—be lifted up !" applied to the
future apparition in the flesh and lifting up of Christ.
The article is wanting even in the Masoretic version, so
that the prophecy does not necessarily identify Mount Ieue
irae with the locality of any subsequent apparition—not
even of that which its name predicts, and which the acted
type so vividly expresses. It seems probable that this
prophecy (perhaps subsequently corrupted into a proverb),
in connection with the miraculous event which led to it,
followed as it was by the supernatural circumstances attend
ant on the giving of the Law on Mount Sinai, originated
the custom of offering solemn sacrifices on " high places."
 APPENDIX. 223

It is difficult to avoid reading an affinity between this

phrase and " Br Ieue irae," in which the Divine Son-
ship of Christ is expressed. The oracular element assumes
so many forms that this also was probably intended, as a
further witness to so great a truth.
With reference to the narrative sense of the designation
artsemrie, " the land of Moriah" (Gen. xxii. 2), it is significant
that the adjoining country—Syria, is called Arm, a name
given to one of the sons of Shem (Gen. x. 22), and by
which, either alone or conjointly with some distinctive
word, according to the leading features of the special lo
cality indicated (Pdn Arm, Arm Dmsk, Arm Nerim, Arm
Mhce), that region was known even in the time of Abraham ;
for Arm says of that which it designates, " I am lofty," in
this way drawing its significance as a name from the pri
mary characteristic of the country to which it was applied.
Hence, following the line of reasoning thus suggested,
Palestine, which was also a high land, relatively and
actually, may have been—nay, most probably (it might
even be said, in consideration of the direct testimony to the
fact, most certainly) was—even in those early days known as
Artse Mrie ; thus drawing its name also from its elevated
position, and being distinctively called " The High Land"—
Artsah Mariah — which, under this aspect, might have
been just as familiar to Abraham, as a proper name, as was
Aram Naharaim (translated Mesopotamia) or Padan Aram
(Gen. xxiv. 10 ; xxv. 20).
In this way the word Mrie would become, in its origin,
the type of the manner in which all of the so-called Jeho-
vistic names of the Hebrew Scriptures originated—from a
descriptive stem inflected by an agglutinated particle of the
auxiliary -verb (App. o) —in which later the mystical element
was to be drawn out, the oracular principle discovered. The
spiritual sense of the name Artsa Maria—" Land of Mary ;"
" Land, the Mother of Iede ; " " Land that gave birth to
224 APPENDIX.

Ieue"—has been considered in the Preface, pp. xvii—xx.,

and in A. C, par. 153.

(P.) The Hebrew stem tschk, of which Isaac (Itschk) is an

inflection, is a very mystical one. It was used to describe
the feelings that were aroused in Abraham (Gen. xvii. 17)
and Sarah (Gen. xviii. 12), when, in promise, the advent
of Isaac was announced to them; and their son was called
Isaac because of the feeling which, in expectation, he had
excited. It has also been interpreted " to mock," as in
Gen. xxxix. 14 : hence, moreover, it signifies " imitate,"
" represent," or " act," in which it distinctly points to the
part which Isaac played in the world's history as the living
type of Christ. When more closely analysed, it says, " He
will cause the law to go out :" thus, in a double sense,
declaring that the extinction of the old and the delivery
of the new covenant would follow the advent of Him of
whom Isaac was the figure ; while it further adds, " He
will make glad ;" which is the peculiar office of Christ.

(Q.) Another and somewhat similar form is that under

which, by the change perhaps of a single letter in a word
for one having a great affinity with it, the sense is modified
while still preserving a radical relationship to that expressed
by the original constitution of the word.
In the history of the fall of Jericho (Josh, vi.), a very
forcible illustration of this kind of oracular construction is
seen. The word Jericho (Irichu) is an inflection of the root
rch (A. C, pars. 15, 16). When referred to ruch, it says,
"they were unrestrained," "unbridled," "they wandered,"
as though to indicate that the inhabitants of Jericho, by
failing to restrain their passions, wandered from God, the
end of their being; while through rche it adds, "they
were dashed to pieces," " destroyed ;" and thus declares
the fate of the inhabitants through the figure of the de
 APPENDIX. 225

structioD of the walls of their city. And then, again,

through the nature and function of wind, it further says,
" they shall be blown down, or away," " caused to vanish."
This, in itself, is very significant ; but when it is seen that
in Josh. vi. 5, 20, " shall shout " and " shouted " are ex
pressed by the word irihu, in which one of the guttural
letters, Cheth, is replaced by another, Sain, who can suppose
that this is a mere coincidence ? Who doubt that it is an
oracular application of the principle of affinity in language
to bring out deeper meanings -than at first appear on the
surface ?—especially when a further examination shows that
this word (irihu) says- primarily {through rh), " they were
bad :" then (through irh) of the people, " they were effemi
nate," " licentious " in their habits ; " they were awe-
stricken " by the destruction in which they were involved :
but of the walls, " they were shaken," as by an earth
quake. Again (through rhe), of the people, "they were
annihilated ; " of the walls, " they were reduced to frag
ments : " and once more (through rhh), of the people,
"they were destroyed;" of the walls, "they were dashed
to the ground."
Beyond this, an extension of the principle of interchange
of letter gives in iricu (from rcc), first " they were effeminate,"
thus pointing to the source of their sins—self-indulgence ;
and, second, " they were rendered timid," indicating the
consequence of their sins—the fear that came upon them
when they found their city invested by the Israelites.
While, further, irihu (from ruh) says, " they were brought
to nought ;" thus declaring their final fate.
In Josh. ii. 6, in the word hrcut, "laid," there is, perhaps, a
still further indication of the oracular element here at work.
• It is thus evident that a deeply mystical principle is at the
root of the interchange of letters in the sacred tongue, and
that it is one of the most common means by which the
oracular element declares its presence.
226 . APPENDIX.

(E.) Truth is not to be regarded as an abstraction. It

is a living principle which, like the mirror, reflects all that
passes before it in the act of transition, but is itself quite
passive. Hence at times it will reflect the very opposite
to that which has but just before glanced from it, because
that very opposite is now presented to it, and thus becomes
subject to its action. Hence its relations to the material
world are practically fleeting ; no more stable than the
events which they repeat, which when present are faith
fully reflected as present, but on quitting the range of the
action of the mirror become already past, depending now
for their colouring upon the memory .of him who witnessed
the reflection, and recorded his impression of it for the
information and instruction of others. Indeed, while actually
passing before the mirror of truth, each event has many
aspects,—as many as are the angles of reflection, so that
no two observers will see it exactly alike. Thus, even in
the present, truth assumes a multiple character, its apparent
relations being as multiple as are the principles through
which it is studied, and the differences in organization and
temperament of those who study it; while, when once it
has reached the regions of the past, owing to man's de
fective memory while living, and the difficulty in inter
preting correctly his written records when he has once
passed away, its recovery with absolute certainty becomes
all but impossible —a balance of evidence being all that
even a court of justice professes to adjudicate upon, through
which it hopes, with the guidance of man's highest faculties,
his reason and his judgment, if not indeed aided by a higher
power, to attain to a just judgment.
The difference between apparent and actual truth is well
known to the practical astronomer, who has to allow for the
individual habitual error of his own eye, which seldom
observes the transit of a star across the meridian at the
instant of its passage ; this error, this organic want of
 APPENDIX. 227

exactitude, being almost universal, and a constant quantity

in the individual, though varying in different observers.
The same want of exact accord between individual ob
servers has been noticed in the astronomical observation
of signals, in which the difference in estimated value has
continued without variation as between the same persons.

(S.) The sense of the ancient tongue, with the original prin
ciples of its construction, and hence of its interpretation,
having once been lost, it being at the same time mistaken
for a form of the living language of its interpreters, it will
have been re-interpreted through the modified principles of
that living language. Owing to this, arbitrary theoretical
forms will be devised to meet what are supposed to be
peculiarities in style ; and then, from the importance of
the Divine record, these will gradually be adopted into the
living language, and alter its framework and line of de
velopment, thus inducing a species of action and reaction
under which a mistaken interpretation of an old introduces
and perpetuates a new and perverted form of grammatical
construction.

(T.) The inversion in process involved in this double aspect

gives at first sight an apparent contradiction in principle,
which might lead some to suppose that the analytical and
synthetical systems of interpretation are incompatible the
one with the other, so that in establishing a strictly scientific
method a choice is involved, under which when the one is
selected the other must be rejected. This difficulty dis
appears as soon as it is remembered that the analytical
process is employed to recover the original narrative (or
human) sense ; whereas the synthetical method is, on the
contrary, only used to draw from the text its spiritual value.
The latter must also follow an exact scientific plan, and,
the guides to the synthesis in the given passage having
q2
228 APPENDIX.

been determined, the reconstruction is a necessary result

of a rigid application of the already established linguistic
laws.

(IT.) Retrospectively in the mistaken estimate of the value,

and thence of the structure of a word, which having been
once misconceived and misinterpreted, has a false character
stamped upon it,—as in Gen. i. 24, where the verb chitu,
" Let them give life to," has been converted into the noun
chaytho, " beast ;" a most barbarous idiom, which, how
ever, from its supposed use here, became adopted into the
language as an archaic form, and now exerted a prospective
action in its subsequent employment in that form, in which
it introduced a false principle of construction. Another
instance is seen in Gen. i. 28, in the qualifying word
ucbse, " fecundated," which has been converted into a whole
sentence, including a conjunction, verb, and pronoun—u
civshw a'h, " and subdue ye it ;" this conversion having
been supposed to be required by the text, and moreover
considered allowable, because in such instances as Gen.
xxxix. 1, the verb eurdeu stands for eurdueu, and in Gen.
xliii. 28, istchu for istchuu, the inflecting u in each of
these and other similar cases having been absorbed for
euphony. In this way the principle became adopted, that
in all cases indiscriminately it might be so absorbed : hence,
retrospectively it has been treated as having been so ab
sorbed, and prospectively it has been so absorbed in actual
use, and a pernicious custom has arisen. One consequence
of this has been an entire misapprehension of the true idiom
of the language ; so that in sentences where several verbs are
combined, the inflection of one applying to the whole, it has
been considered necessary to point them all similarly, and
thus construe the passage as though the pronoun should
have been successively repeated. Yet another example is
found in the stem hse, which, having acquired the secondary
 APPENDIX. 229

meaning " make," stamped that meaning upon the inflection

ihs in Gen. i. 7, 16, and confirmed the future absolute use
in that sense. Tum, now arbitrarily rendered " day," as
though it never could have meant anything else, is another
familiar illustration ; but perhaps the most striking one is
found in Gen. ii. 14, in Prt. Because this word is preceded
by eua, used as a pronoun with the sense " it was," in the
sentence, " And the fourth river it was Prt " (eua prt) ; and
because a river Prt was identified with the Euphrates, which
may have derived its name from the perverted tradition, the
fourth river of Eden has been called Euphrates, and been
considered to represent that river ; in consequence of which
the river Prt has been always treated as the Euphrates,
while, on the other hand, the Euphrates has been written
in Hebrew Prt.

(V.) In the name Smual (Samuel), a striking instance of

the value of a system of rigid scientific analysis, and its power
of restoring the primary or historic sense, is seen. This
name has been translated by Gesenius " Name of God " and
" Heard of God;" and, in the margin of the English Bible,
"Asked of God," as though those meanings existed in the
unpointed orthography of the word. They do not, however :
for to be read " Name of God," the unpointed Hebrew should
be Sm-al, and " Heard of God " Smuh-al ; while " Asked
of God" is Saul-m-al. Hence a false etymology has been
employed. The narrative sense can only be drawn from the
letters actually present in the word, interpreted in the order in
which they exist in it, if a scientific analysis is to be arrived
at ; an exact adherence to the orthography being the only secure
means of attaining a true etymology.
Here there is, in reality, no difficulty, for the first syllable,
Sm, says, " placed in the womb," " appointed ;" the second,
u, is the pronoun " him ; " and the third, Al, " God :" so that
Sm-u-al undoubtedly means, ichen treated upon really scientific
 230 APPENDIX.
*-S principles, " God placed him in the womb," " God appointed
him." See The Genealogy of Creation, pp. 139—143.

(W.) That is to say, in obtaining some of the mystical senses

of appellative designations, and in some few other fortunately
rare but important instances, particular words have to be
interpreted as though they were constructed of more letters
than actually appear in the text. This principle is not a
new one. On the contrary, it has been accepted, and is
used by all interpreters. Grammarians apply the term
apocope to indicate that they are employing it ; and when
they say of a given word that it is an apocopated form of
such a stem, as smu for smuh, from smh, they merely mean
that, in order to interpret that word in the way in which they
wish it to be understood, they refer it to and read it through
a stem which is not found in the actual orthography of the text ;
that is to say, they add letters to the word which it does not
contain in order to change its meaning—by making it another
word indeed. They are obliged to do this to obtain the
received interpretation of some of the most weighty passages
of the Hebrew Scriptures, which, without this process of
reconstruction, would disappear.

(X.) The name Smual (Samuel) having been taken to

illustrate the analytical method, will furnish the best ex
ample of the synthetical process, as then the sharp contrast
between the two will make the distinction perfectly intel
ligible from its very simplicity. According to 1 Sam. i. 11,
Hannah, invoking God under His title Ieue Tsbaut,
" Creator of all things," asks Him for male seed, dedicating
this seed, should it be granted to her, to His service for
ever. Her prayer is heard. A son is given to her: and
she calls his name Smual, because she had asked him of
God (v. 20). Accordingly, the first guide to the synthesis
is found in the sentence " Seed asked for." This sentence,
 APPENDIX. 231

therefore, or its substance, should be embodied in the name,

since the name is derived from the fact. But it is in the
name, for mu signifies " male seed," and sal (s—at), " asked
for ; " so that a primary synthesis is accomplished by a
simple redistribution of the letters, under which the initial
S is combined with the terminal al into one syllable, the
intermediate mu forming another. This view is confirmed
by 1 Sam. ii. 20, in which, in blessing Elkanah and his
wife, the priest Eli says, " The Lord give thee seed of this
woman ; " in which the stem sm is repeated, translated
" give," but now coupled with zrh, " seed," as though to
place this interpretation beyond the reach of doubt.
Moreover, the " asked for seed " was dedicated to God, even
as it was asked for. Hence " Vowed to God " would be as
appropriate a designation as " Asked of God," and might be
expected to be in the name. But the word sal not only
means " asked for," it also says " pledged to " (1 Sam. i. 28 ;
ii. 20) ; therefore Smual signifies " Pledged seed."
The same meanings are drawn from the name by dividing
it into Smua-l, and treating Smua as an inflection of sma,
when " Raised of," " Named—that is devoted to," are found ;
the letter I being now regarded as a preposition, though here
it can be very properly interpreted through Smua Al, the
second a being absorbed in the first by euphonic action, when
it says still more appositely " Raised of God," " Dedicated to
God."
It is thus learnt that when Hannah chose Smual for the
name of her son, because she had asked him of God, accord
ing to the analytical process she said, " God placed him in
the womb ;" but, according to the synthetical, " Seed asked
for," " Pledged seed," or " Seed asked of and dedicated to
God," each of which sentences expresses the exact truth
under a varying aspect.
In both of these processes of interpretation, the letters
actually in the name have alone been employed, in the one in

r
232 APPENDIX.

the exact order in which they appear, in the other"under a

new combination. But other letters can be used to interpret
it. This is admitted by all previous investigators, even the
most scrupulously scholar-like and exact in their methods—
who are considered the best authorities on the subject, such
as Gesenius and Furst, who indeed can make nothing of the
name but Smu Al, " Name of God," without this concession.
They refer it to the form Smith- al, treating Smuh as an
inflection of smh, and rendering it " heard,"—that is, "Heard
of God," to which sense they limit it. But this is an arbi
trary view on their part, adopted seemingly because the
recorded incidents of the Prophet's life, together with the
circumstances preceding his conception, lead up tto it; but
chiefly because in the form in which his name stands in the text
they could otherwise make nothing- of it : now it is valuable
for the fulness of the admission it carries with it.
This admitted and accepted interpretation represents the
second form of synthesis,—that in which letters are added ;
and therefore it is mystical in character. The right of the
name to this form of interpretation is drawn from the
repeated manner in which the stem smh is applied to the
Prophet to indicate that he was heard of God. Hence it
is an oracular sense. It is put into Samuel's mouth by Eli,
the priest (1 Sam. iii. 9), and is addressed by him to God
(iii. 10), It receives its crowning seal in 1 Sam. xii. 18, when
God answers Samuel in thunder and rain.
But the addition of the h, and with it the acceptance of
smh as an interpreting stem, at once gives renewed life and
vigour to the word, fqr the h can precede the u as well as
follow it. Then it says : 1. Smh u Al, " God hearkened
unto him," as in the awe-inspiring instance just noticed ;
2. Smhu al, "They will not listen" (1 Sam. viii. 19); and,
3. Smhu al, "Hearken unto" (xii. 14). While, once more,
in Smuh al, " To hearken unto," God commands Samuel to>
hearken unto the people (viii. 22; xii. 1).
 APPENDIX. 233

The addition of the letter h having been allowed, a yet

further extension of the interpretation can be gathered
through it, for in Sm hulm, " There for ever " (i. 22), the
name is recognised, with the omission of a and m, in which
form it clearly comprises the eternal dedication of Samuel
to God, " Dedicated for ever."
The principle that a word can be interpreted through the
intervention of letters that are not contained in it having
been adopted, the manner in which " Asked of God " is found
in Smual is recognised ; for it is then to be referred to Sal
m Al. In /Sal mu Al it adds, " Invoke God through him."
Yet other mystical relations can be discovered," but two
only need be indicated,—Sm cmli (1 Sam. ix. 6), and Smu
euail (xii. 22) ; while, under another aspect, read as S-m-u-al,
it adds, " That which is of and to," or " Derived from and
dedicated to."
Two points still remain to be noticed in the mystical rela
tions of Smual :—
1. The manner in which it comprises the name of Saul
(" the prayed for "), the king asked for by the people (when
they would neither hearken to the voice of Samuel nor of
God) ; who himself hearkened neither to the voice of God nor
of Samuel (1 Sam. xv. 1, 19, 22, and xxviii. 18), but to that
of the people (xv. 24) : for, since Smual includes Saul, it
says mystically, "Saul hearkened not," a very remarkable
announcement when the historical relations between Samuel
and Saul are considered ; which gains further strength on
remembering that Saul had Samuel's spirit invoked from the
abode of the departed (xxviii.), for Saul (the prayed for) is
also the name of that intermediate state.
2. That Sle (Shiloh), the place where Hannah's prayer was
made, her longing desire expressed to God, and where her
son was dedicated to Him, has the same persistent radicles
(sl) as sal. This is calculated to throw light upon the mean
ing of Shiloh in other passages, as in Gen. xlix. 10 (here
234 APPENDIX.

Sile), which, as an appellative designation, signifies " The

prayed for," " longed for," " desired,"—nay, The prayed for
and long-desired Intercessor, the pledge and surety for His
people.

(Y.) There will often be doubt and difficulty in determin

ing the primary or narrative sense of those passages where
appellative designations are applied to the material creation
in its many aspects ; for then, in certain instances, it becomes
all but impossible to identify the subject of the appellations
under investigation.
Could all of the productions of nature mentioned in the
Hebrew Scriptures be rightly identified, there is very little
doubt that the so-long-sought-for method of classifying the
animal and vegetable kingdoms through the significance of
their nomenclature would be found to be already existent.
The genius of the unpointed Hebrew is admirably fitted for
that purpose. Possibly, when it is better understood, the
recovery of the meaning of each distinctive word will be
attained, and with these the true relations of the several
kingdoms of nature to each other determined.

(Z.) The cut and polished diamond, with its many facets,
each of which flashes the light in a different direction, and
thus illuminates different parts of the material world, placing
even the same object under different and constantly varying
aspects, and in its varied tints still further multiplying the
changing effects, is the best symbol of the manner in which
truth—that semblance of truth which the imperfect senses
of man are alone able to grasp—appears to vary with the
degree of the light, whether of nature or intelligence, thrown
upon it.
 APPENDIX. 235
(a.) It is easy to cite examples of the oracles contained in,
and still decipherable from, the pages of the New Testament,
for they abound. They are found,—
1. In the significant nature of the names of places, as in
Bethany, the narrative sense of which has been supposed
to have been either "House of dates," or "House of dejec
tion," but which, in its double etymology, says, Bit hni,
" House of seclusion," " of affliction," " of penance," " of
poverty," " of banishment," and so on, on the one hand,
and Bit chni, " House of grace," on the other ; pointing
possibly, in the original historic sense under which the name
may have been acquired, to a locality where persons under
sentence were detained for punishment, or, if banished from
Jerusalem, permitted to remain as a grace : then, in its
narrative sense, to its seclusion, its poverty, its affliction
for, and penance consequent on, sin, and thus not dimly
indicating the reasons for the preference shown by Christ
for that neighbourhood and its residents, and His general
relations to it ; but mystically it undoubtedly refers to that
great miracle performed by the Redeemer—the raising of
Lazarus from the dead—in which the deep affliction of his
sisters, the friends of Jesus, moved Him to the wonderful
manifestation of such overflowing grace.
2. In the equally significant nature of the names of per
sons—as of Ananias, Hnnie, "He was veiling" the truth,
or lying to the Holy Ghost (Acts v.) ; or of Sapphira, his
wife, Sprie, " She bore testimony to,"—that is, confirmed the
falsehood previously uttered by her husband.*
• This significant character of proper names is seen even in the Latin or
Latinized form, when interpreted through the pure roots : thus Pontius
Pilate says, in pnti plt, "I seek to deliver," under this aspect pointing to
the efforts made by the Roman governor to release Christ from the hands
of His persecutors ; and then " I lift up to redeem," now indicating the
final sentence pronounced by the judge, and its consequences. From this
example it is clear that the mystical element acts independently of the
origin of the word, or rather of the channel through which it has reached
its dialectic form, and without regard to its narrative sense, by developing
236 APPENDIX.

3. In ' the addition of a distinctive, to the ordinary,

name of the person, drawn either from the place of birth or
residence, or from some peculiarity in, or prominent act
of, the individual indicated. Of this class Mary Magdalene
may be taken as an example—the Magdal-ene being in her
distinctive. It is usually attributed to a local origin, and
this view makes its oracular character very marked; for
then the inspired nature of the threefold declaration,—
m-gdl-huni, "of great sin;" m-gdl-hni, "of great sorrow;"
and m-gdl-ehni, " of great grace," — as applied to Mary
Magdalene, is placed beyond a doubt. And,
4. In the expressive character of the several changes in
name,—a class of illustrations already drawn upon largely
in illustrating the earlier series of Oracles, and one that
leaves but little room for controversy. In St. Paul a very
interesting example of this form of oracle is found. His
first name, Saul, says, "called" (see App. X) ; to this Paul,
phul, adds, " to work :" so that from the double name it
is learnt that St. Paul was divinely "called to work."
This can be regarded as the narrative sense of these names,
which, indeed, includes all of the others ; but when Paul is
interpreted through a multiple etymology, it is highly mys
tical. It must then be referred absolutely to the biliteral
root pl; and it is a remarkable circumstance of this root that,
reading the history of the conversion of St. Paul, and his
subsequent life and works, as reflected in it, a more fitting
and comprehensive name could not have been found than the
one by which this great apostle is known. It was clearly
given to him by God. This appears from Acts ix. 6, where, in
reply to his question, " Lord, what wilt thou have me to do ?"
he is told,* " Arise, and go into the city, and it shall be told

and applying a right principle of interpretation under which, in all the

important relations of speech, it reduces the Babel of human languages
once more to the primitive tongue. (See App. r.)
* In the Hebrew tongue. Acts xxvi. 14.
 APPENDIX. 237

thee what thou must do." Hence it takes its rank in the
highest class of mystically changed names. It first glances
back upon his unconverted state, and says, he persecuted.
Then it adds, he fell to the earth (v. 4); then it shall be
declared—it was declared unto him what he must do (v. 6).
Beyond this it calls him a chosen vessel (v. 15), and says he
is to suffer (v. 16), and be a witness (xxii. 15), and a minister
(xxvi. 16), and be delivered (v. 17) ; and it is the pivot of the
promises and instructions contained in v. 18. It moreover
says of him further, through the several stems to which it
«an be referred, that he was severed from his former life and
associates in a miraculous way — that he was instructed in
a supernatural manner — that he was consecrated to the
service of God — endowed with marvellous powers — made a
judge—caused to be eloquent, strong, to explain clearly—that
he became distinguished—-famous—gave a bright light—was
prayerful and holy ; and finally crowned with a mitre—a
precursor to a yet more glorious crown : while as a com
pound word, read through Pe Al, it says very expressively
and appropriately mouth of God. Thus this change in name
not only declares that Saul was called to work ; it even
indicates, in the apostolic designation, Paul, the manner in
which his call was effected—the nature and details of his
work.
But in St. Peter this class fairly culminates. His first
name was Simon, which in smhun indicates one that hears
and obeys. In smn is seen the already much discussed stem s
—mn, " that was chosen," " the chosen ;" and further in smn,
" one appointed," " richly endowed," and " given as a sign."
Simon is called by Christ (on the occasion of his testifying
—" Thou art the Christ, the Son of the living God." St.
Matth. xvi. 16) Simon Bar-jona ; which has been interpreted,
" Simon, son of Jona," and supposed to allude to his natural
father. Of course, Simon's father may have been called
Jona, and it would be quite in character with the constitution
238 APPENDIX.

and development of the oracular element that he should have

been so called, although there is no other evidence of this
than these words of Christ, which also, in the form Br lime,
" Son of the Dove," say, Simon, " inspired of the Holy
Ghost :" but, even so, this would not do away with the
declaration, which then becomes an oracular utterance for
subsequent interpretation ; rather does it, in its evident
multiple sense, add strength to the words (ver. 17), " Blessed
art thou, Simon Bar-jona : for flesh and blood hath not
revealed it unto thee, but my Father which is in heaven ;"
for then it is learnt that Simon was inspired by the Holy
Ghost to declare what God the Father had revealed to him—
the Divine Personality of Christ.
And now Christ adds in His own name,—thus making all
the persons of the Blessed Trinity partakers in the mystical
announcement, which He utters responsively to Simon's out
spoken promulgation of the truth—"And I say also unto
thee, That thou art Peter, and upon this rock I will build my
church ; and the gates of hell shall not prevail against it.
And I will give unto thee the keys of the kingdom of heaven :
and whatsoever thou shalt bind on earth shall be bound in
heaven : and whatsoever thou shalt loose on earth shall
be loosed in heaven/'
There are two striking circumstances to be noticed in the
remarkable event here described:— 1. That the Three Persons
of the Blessed Trinity are partakers in it ; God the Father
giving faith, God the Son the Divine commission, and God
the Holy Ghost courage to proclaim the faith, and exercise
the charge committed to him : and, 2. That Simon is not
told that he is named, or is to be called, Peter ; but that he
is Peter,—that is, that he is the actual thing which the
original word that Peter represents designated, and not a
type or figure of it; so that his subsequent appellation is
the recognition of a fact solemnly declared by Christ. (See
Smith's Dictionary of the Bible—sub voce.)
 APPENDIX. 239

The name Peter,* Petrus, or Petros, which is a translation,

has been referred to Cephas,t which through cipa reaches
its root cp. This root is a remarkable one. It signifies
primarily, " a prominent or projecting rock"J—" the crest or
pinnacle of a rocky ridge." As a verb it means, " to be,
become prominent"—"to be the head;" and moreover it is
the almost universal root for "head," being found in Sanskrit
(kapala), Greek (keph&le), Latin (caput), German (kopi), and
so on ; and even in English it says cap, " a covering for the
head," and cape, "a rocky headland," projecting into and
above the sea.
But its significance does not end here, for it also means
"the fist," "the hand,"—which, in its firm grasp, which it
can either relax or maintain, is the instrument of power.
In cpe it gains the sense " summit ;" in cpp, "to be hum
ble," on the one hand, and " to be high," " to stand on an
elevation," "to tower above," on the other. Then in opt
it says, " to bind ;" and further, " to encircle," " crown,"
" arrange," " order :" and in cpr, " to cover," " loose," " for
give sins," " pardon," " free from impurity " and its stains ;
and further, " to operate upon ;" and again, " to bind,"
" bring together," " do together," " make one of ;" and yet
further, "to be bright," "brilliant," "cause to blossom."
In this way it is learnt that, when Simon was told by
Christ that he was Peter, it was affirmed of him (in the stem
* Through "Peter" an affinity is drawn in the radical idea to pater,
" father," and it is brought into relations with the root pr, used to indi
cate spiritual fruitfulness.
t Read through cps, Cephas says, " the tie-beam that holds the building
together," or "the key-stone of the arch."
i When the admitted sense " rock " is reconverted into the ancient
Hebrew, through tsur, the mystical relations are yet further strengthened
by an even more detailed application : for while mrt says, " Thou art
denying," tsurt adds, " Thou art a rock ;" tsrt, " Thou art binding ;" srt,
" Thou art a prince," " Thou art loosing ;" and surt, " Thou art tending,"
"watching over," "feeding." Through this channel, moreover, it is
brought into relations with itsr, " to form," (App. b,) first applied in
Gen. ii. 7, to the forming of man.
240 APPENDIX.

of the word) by his Divine Lord, that he was the rock or

foundation, as well as the head, of the visible church that
He was going to build : that he was to be its hand—its in
strument of power : that he was to operate in and through
it — by binding and loosing: that he was to make the
church one ; encircle, arrange, order, and crown it ; make
it brilliant, and cause it to blossom and bear fruit.
There is yet another way of interpreting cp, by regarding
c as a prepositional prefix, when it says, c, " as," p, " the
mouth"—in which St. Peter is mystically declared to be the
mouth-piece of Christ.
In this manner p becomes the ultimate radicle—which is
not a little remarkable since it is the symbol of the twofold
power of opening and closing (see Philological Introduc
tion, p. 32) ; and, curiously enough, in its open or terminal
form it represents a shepherd's crook or crosier, which
figuratively indicates the guiding, guarding, and gathering
power.

(b.) Judging from the structural analogy of the forms at

e-smim ('eth 'hash-shamayim), "the heavens," and at e-arts
('eth 'ha-'arSts), "the earth," which follow, had it been
intended from the first that the phrase Bra sit (B-r'eshl'th)
should convey the narrative sense " In the beginning," it
would have been written, B-at e-rasit (B-'eth 'ha-r'eshi'th),
or, at the least, B-e-rasit (B-'ha-r'eshi'th). But then its
higher significance would have been lost, and the oracular
value of the passage have entirely disappeared ; for this
would have been an absolute limitation.
It is the narrative sense which is being now considered.
To determine it a precise literalism in translation—a minute
exactness in criticism— is necessary. But with this literal
exactness the special value of the traditional reading is lost,
for the article is wanting even in the pointed Hebrew, the
form in it being B-r'eshi'th instead of Ba-r'eshTth ; so that
 APPENDIX. 241

" In a beginning " is the sense which the Masoretes have

stamped upon the original text.
This is not a fanciful distinction, nor yet a minute criticism
which can be passed over as insignificant. The law by which
the narrative sense is to be determined in every instance is
involved in it; and since the narrative or historic is the
primary sense, and should stand in the text of every version,
it cannot be lightly given up : but the surrender of the
traditional reading here, in obedience to a sound philological
principle, now involves no difficulty, since the same principle
gives a much higher sense —converting an indefinite epoch
into a definite object—the statement, " In the beginning,"
into the declaration, " To accomplish the incarnation."
It may be thought by some that the adoption by St. John
the Evangelist, of the traditional reading as the opening of
his Gospel, stamps it with such a value as to place its truth
beyond the reach of doubt or sphere of criticism. In reality,
this apparent adoption involves no difficulty, since there is
more than one way of accounting for it. It is completely
answered byihe view that the apostle, like his Divine Master,
accepted the traditional reading, because in doing so he
avoided explanations and discussions foreign to the purposes
of God at such an early period in the history of Chris
tianity—without endorsing it as a primary sense. (See
Philosophical Introduction, p. 5.) But it is more than
probable that St. John wrote his Gospel in the current
Hebrew of his period, and in doing so quoted from the
original Oracle—fully recognising its mystical value and
oracular character, reading in it the announcement of the
Divine Incarnation, and regarding it as a patronymic
designation of Christ : although, since as a subordinate mean
ing the sense " beginning" is present, St. John might have
chosen (through a wish to harmonize with tradition as far
as possible) to transfer that significance to his own narrative.
But the Gospel of St. John is itself highly mystical, and the
R
242 APPENDIX.

most reasonable view is to consider that it was written by

him in the mystical tongue.
The real force of the article in the Hebrew language is
difficult to determine in every case ; the Jewish views upon
the import to be attached to its presence or absence being
for the most part valueless. It seems probable that its
presence gives a definite and defining sense, as the beginning,
the heavens, the earth, in which case it is distinctive and
limiting, indicating that there is no other: but it also, though
definite, need not be distinctive, as, the man, which at one
time distinguishes the human race from the animal, at
another indicates an individual member of the human family;
while, moreover, words in which it is absent may, from the
requirements of the context, have to be translated as though
it were present. From this it is clear that to give a distinctive
value to an expression the article must be present, and that
where it is absent the sense, though it may be particular, is
yet, in a degree, general.
There are three other expressions in the Cosmos which
have been made distinctive in translations, though both the
unpointed and pointed Hebrew leave them general, which
therefore still further illustrate the position and principle of
interpretation adopted here. The first of these is the phrase
ruch aleim (ruach 'elo'hi'm, ver. 2), "a mighty wind," "a
spirit of God,"— which tradition makes "the Spirit of God,"
although the article is wanting ; the second, b-tslm aleim
(b-tselem 'elo'hl'm, ver. 27), which tradition has converted
into "In the image of God," although the article is also
wanting. This phrase is, therefore, also general, and should
be read, "In an image of God,"—" In an image of might ;"
that is, in a Divine, a God-like image, one framed to
exercise power—dominion. It indicates that man is a type
of the Divine, and has been left general in its construction
because it applies to the eternal, as well as the temporal,
relations of man. It also points to the image which God was
 APPENDIX. 243

to make Divine by incorporating it into the Divinity, and

thus is calculated to throw light upon the twofold incarnation
pointed at in the opening sentence, Bra sit. The final exam
ple is in Gen. ii. 4, in the phrase b-ium (b-y'om), translated
"in the day," although the article is wanting, and very
properly so when the true reading, " in a succession," is
recognised.
These remarks apply to the narrative sense, and the care
which must be used in establishing it ; but, since the par
ticular force of each sentence has been determined by verbal
inspiration, under which each letter has a distinct relative
value, with a view to the various meanings which (for the
purposes of the oracle) the passage in which it is found may
be intended to convey, readings which are necessarily ex
cluded from the historical rendering may yet be recognised
and accepted in the mystical interpretation.
The stem st in its application, through Asit, to " the Re
deemer," and, through the typical Seth, to "the renewed" or
" redeemed," would well repay a careful study of its manner
of use in the Divine Oracles. In Asit it is first applied to
the Incarnation of Christ ; and it is used on several occasions
very significantly with reference to this value.
There is a passage in the Book of Enoch, in which this
stem appears in combination, which, with reference to the
Annunciation, and the angel Gabriel through whom it was
made, is a very remarkable one. It says (chap. xx. v. 7),
" Gabriel, one of the holy angels, who presides over Ikisat,
over paradise, and over the cherubim." And then in a note
it is stated of Ikisat, " This appears to be a proper name."
The word Ikisat, which has been thus left uninterpreted, is
a peculiar one ; and in the etymology to which it is clearly
referable, and. from which it was most certainly derived,
very expressive, for in ichie st the declaration is made, "He
will announce Seth"— "He will announce the Redeemer,"
" the redemption"—a prophecy which was fulfilled to the
s2
 244 APPENDIX.
letter in the actual fact.* It may also be a designation ; but,
if so, of a place or condition, of which it then says, " The
restored will live," as though pointing to a condition through
which "the redeemed" have to pass, and in this way it
assumes an oracular as well as a prophetic character.
There is an interesting example of this form of idiomatic
use of the word ichie in Gen. xxxi. 32, which, in the accepted
translation, very forcibly illustrates the perverting character
of the pointed and received versions. Jacob there says to
Laban, " Shouldst thou find thy gods, let it not (ichie) live
(i. e., "be announced") before our brethren. Search for
thyself (i. e., alone) what is. with me, and take for thyself
(i. e., alone)."
This natural request has been strangely corrupted by tra
dition, as in the Anglican version, where it reads, " With
whomsoever thou findest thy gods, let him not live : before
our brethren discern thou what is thine with me, and take
it to thee."
The accuracy of the present rendering is shown by the
fact, as related in the subsequent verses, that Laban did
make the search alone, as he was asked to do by Jacob.
The stem bra, when reduced to its ultimate structural
analysis, says, under one aspect, b, " in," r, " projecting,"
a, " a beginning," — under another, b, " antagonism," r,
"originates," a, "harmony."
The stem itsr, " to form," has a double affinity, through
ts to hse, "to make" by development, in its strong letter s;

* The prophetic and mystical value of this word (Ikisat) is great from
the fact of its not having been previously interpreted. Had its real signifi
cance been known, it would have been said that this was an evidence that
the Book of Enoch was written subsequent to the announced event : as it is,
its actual presence here, coupled with a corrupted orthography and hitherto
unrecognised etymology, can be regarded as inferential proofs that this
book was in existence anterior to the birth of Christ. Other internal evi
dence of a similar character, also hitherto overlooked, leads to the conclu
sion that it is of a venerable antiquity, possibly even in its name pointing
to its true authorship.
 APPENDIX. 245

and through r, which is common to both, to bra, "to create."

Hence it points to a combination of both forms of action
expressed by these stems in the acts which it designates. It
is applied in Gen. ii. 7, 19, to the creation of man and of the
animal kingdoms.
The stem itsa, applied to the introduction of organization
(Gen. i. 12), and of terrestrial animation (Gen. i. 24), is
intimately allied to the stem itsr, so that all of these several
formative roots are interlinked.

(c.) In determining the significance of a given stem,

through those of the other stems with which it is correlated,
it is not referred to any one of these stems in particular,
and read through that stem ; but the general tendency of
the common sense is learnt through correlation and compa
rison, and then, from the context of the passage in which the
individual stem appears, its actual meaning is ascertained.

(d.) In the organic kingdoms of nature the structure and

relations of some of the simplest organisms are such that it
is difficult to determine whether they are animal or vegetable
forms. In the same way it is, perhaps, possible that a similar
affinity will be found to exist between the inorganic and the
organic kingdoms—some of the forms of crystallization closely
resembling organic types. Should this be the case, and it is
to be expected, then it may be hereafter established that the
Eozoon Canadense of the Laurentian system is not an organic
structure, but a product of crystallization, and that it thus
occupies an intermediate position between the inorganic and
the organic worlds.

(e.) The special designation of the Man-God, E-mun,

"The Man," under which the expected Incarnation of Christ
was announced by Ieue to Abraham, lies at the root of
almost all of the known mythologies, and shows how wide
246 APPENDIX.

spread was the tradition from which it springs. It always

designates a form of incarnation, and was, therefore, evi
dently in each instance derived from the original announce
ment to the patriarch. When this circumstance is fully con
sidered, it becomes a convincing evidence of two things : —
1. A unity in thought, feeling, and primitive faith in the
whole family of man, drawn from what is now known to
have been an inspired and revealed source, pointing to a
universal pre -historic intercommunication, and thus giving
good grounds for a belief in the common origin of man
kind or unity of the human race ; and, 2. The truth of
the author's interpretation of the substance of the Abra-
hamic covenant.
Christ evidently claimed and applied this title (E-mun) to
Himself, when He emphatically commenced so many of His
discourses with Amen, Amen (Verily, verily) —I, the Man-
God, the faithful, the true, the worthy to be believed—and it
is given to Him as a designation in Rev. iii. 14, in which
passage its oracular value is declared by a repetition of
the varied and yet cognate senses which the word bears in
its several etymological forms. The key to the harmony
between the Old and the New Covenant is to be found in
the right interpretation of the Divine appellation E-mun.

(/.) The mystical relations of " the fruitful" and " the
forgetful " to " ' the right ' and ' the left ' hand," and
through these to "the chosen" and "the rejected," is very
forcibly illustrated in Jacob's benediction of the sons of
Joseph. In imparting his blessing to Ephraim and Manas-
seh, Jacob — to the surprise, almost to the displeasure of
their father—preferred the younger to the elder (Gen. xlviii.
14), and, in placing his hands upon their heads, delibe
rately crossed his arms, in order that the right hand might
be placed upon the head of the younger. He did this in
the prophetic spirit, as he himself declares ; but in doing it
 APPENDIX. 247

he set " the fruitful " Ephraim (Aprim) before " the for
getful" Manasseh (Mnse).
In relation to these latter names, a peculiar mystical inver
sion is noticeable ; for while aprim has a close etymological
affinity with hpr, "dust," or levitated (that is, spiritualized)
matter, mnse is formed of the same letters as smne, as though
to show oracularly that while the fruitful man becomes
spiritualized, and acquires the power of rising from the
earth, the forgetful man, as the effect of perversion, loses
his birthright.

(g.) There is no evidence that the Jews ever doubted that

the word rkih meant a solid though transparent vaulted sup
port upon which the waters that were above it rested, and
by which they were separated from, and prevented from
mingling with, the waters that were below it. They treated
the radical sense " expanse" rather as applied to something
stretched and expanded in area, as a metal might be under
the hammer, so that beaten out into an arched vault or dome
was the primitive idea through which they read this passage.
The word firmament, taken from the Vulgate, undoubtedly
reflects this idea ; and therefore a change in reading to
" expanse," whether regarded as space or the atmospheric
envelope of the earth, involves a radical subversion of the
Jewish belief, and of the hitherto received interpretation—
one as radical as that from " light" to " volcanic action," in
the previous phase. Hence the author, resting his views
upon a demonstrably sound process of philological induction,
in affirming that the evolution of the atmosphere of the earth
is recorded in, and was intended to be revealed by, this por
tion of the Revealed Cosmos, and not the creation of a solid
firmament above it, in reality asks no more of his readers
than do those apologists for Scripture who, yielding to
scientific pressure, admit that both Jews and Christians
(that is to say, the whole human race who have accepted the
248 APPENDIX.

teachings of the sacred writers from the commencement of

the historic period down to quite recent times), in hitherto
believing that the apparent vault of heaven was a solid
firmament, were wrong, and have been falsely instructed
by an inspired revelation. But then he shows that the
change in sense is not to be regarded as an isolated and
accidental misinterpretation, but as one of a large family of
spurious renderings, and therefore an evidence of the pre
sence of a perverting principle that has acted with more or
less force upon the whole of the ancient text, and caused a
mass of corrupt readings, which patient research will at
length sweep away, when once the attention of the learned
is aroused to the importance of the views that are now
placed before them.

(h.) The derived root aur, analytically considered in A. C,

par. 21, is a highly mystical one. The several radicles to
which it can be referred illustrate very significantly the
manner in which the oracular principle acts, and point to
projection, action, volcanic action, as imparting the active
condition to matter, illuminating its previous inert state, and
rendering it capable of progressive evolution. When first
used, it was as an oracle, and because of its great oracular
force. Its narrative sense, then, is the imparting of action
—volcanic action.

(*'.) The psychical nature of man, studied through the

periodic ebb and flow of human thought—the change in the
dominant ideas on any given subject—furnishes the materials
for a very suggestive study. A close examination shows the
existence of a cyclical action and reaction—a regular oscilla
tion in the mental pendulum between two definite points or
tendencies ; the natural on the one side, and the supernatural
on the other. This is not strange, for even the mind of man,
in its present or human relations, is finite in its range ; and
 APPENDIX. 249

when it reaches one side of the limiting circle of its prison-

house, after for a time futilely struggling to widen the sphere
of its action, turns and retreads the already well-trodden path,
in its endeavours to penetrate the mystery under which the
secret of its being has been veiled from the natural man.
The limits of oscillation are well marked, and clearly
recognisable—on the one side to an eternal, self-existent
matter, inseparably united to an equally eternal, self-existent
force, in which an inexorable necessity leads to the conse
cutive evolution, development, and destruction of (inorganic)
organic and animal forms on a scale which, whether by
accident or some unrecognised law which determines the
direction in which the spontaneously working force expresses
its action, has been one of progressive advance : and, on
the other, to a Divine Creator carrying out a predetermined
design in a deliberate and well-developed manner.
The alternate directions of oscillation arise from the ten
dency to consider the phenomena of nature from either of
two dissimilar points of view, but the opposite paths lead to
results which are as startlingly different—on the one hand
to the belief in, on the other to the denial of, the existence
of God, with all the consequences which flow from such con
trary teaching. Hence the double impetus—the alternate
oscillation represents the predominance of one of two classes
of minds : the one with its natural proclivities advocating an
infidel theory from an atheistic basis, which it would term a
rational materialism ; the other with its supernatural affinities
clinging to the Divine ideal in faith, and hope, and love.
The atheist would look upon this distinction as of little
moment, save that he would pity the superstition of those
who still indulged in feelings from which he had, by force
of intellect, emancipated himself, and calmly wait for the
time when the whole human race will survey the universe
from the pinnacle of knowledge to which he has succeeded in
climbing. But it is, in truth, a most important one, for it

'
250 APPENDIX.

really involves all the motives by which human actions are

inspired, the inevitable tendency of atheism being to self-
indulgence—that of faith to self-denial ; though even here
the atheist, in his ignorance or presumption, would object
that all were equally self-indulgent, the self-denial of the
Christian being feigned, disguised, or overlooked ; and that,
therefore, infidelity was the highest in its practice, the most
upright in its tendencies, since the infidel had no tempta
tion to conceal or disguise, even from himself, whatever he
thought right to do.
In this foregone conclusion an assumption is found which
is a key to the method by which the infidel theory is built
up ; though indeed it rests upon a substratum of assump
tions artfully veiled, but perfectly transparent to the logical
investigator.
Upon what does the naturalist pride himself? That he
accepts nothing which he cannot demonstrate either actually
or by induction ; that he advances surely, if slowly, by an
empirical study of facts ; that his science is a series of gene
ralizations drawn from his empirical studies ; that these
generalizations resolve themselves into great natural laws ;
and that through their modes of operation (considered as
natural laws) he learns the truth,—the discovery of which he
makes it his boast to be his sole aim, as though none sought
the truth but himself, and as though he could infallibly
determine what truth was on the one hand, and what was
really true on the other.
There is an assumption at the root of this theory which
has either completely escaped his grasp, or to which he
wilfully closes his eyes—that man has but one method of
acquiring knowledge, experimental investigation—but one
basis on which to rest it, an actual experience.
Man recognises in himself five organs of special sense,
which indeed resolve themselves into different modes of
applying a single principle—that of an ultimate impression,
 APPENDIX. 251

contact or touch—through which he comes into relations

with the material world; and because he can demonstrate
the presence of no others he is tempted to deny the possi
bility of their existence, and to affirm that he has been only
constituted for a material or animal life—to fulfil a temporary
function ; and since this temporary function brings him into
relations with the world of nature, and as he can only obtain
an experimental knowledge of the natural kingdoms, he
therefore considers that he only possesses a natural life—
organically sensible relations.
His animal senses tell him that the passing phenomena, or
facts, as he likes to term them, of which he is an individual
example, are produced by the successive repetition of simple
acts : that these acts are accompanied by definite changes in
the condition of matter, the same act always leading to the
same change : and that they imply the presence of an agent
or force. He sees that matter is essential, in order that the
objects of which he has a sensible or tangible cognizance
may exist : that force is equally necessary to produce any
change in the material relations : and, further, that there
is no such thing as permanence in nature, a constant and
unintermitting change being the absolute law. Hence the
rationalist deduces the axiom, " No matter without force,"
to which he gratuitously adds the corollary, "No force
without matter," which leads him to the induction that
matter and force, since they are co-existent in their appre
ciable relations, must be eternal in their nature, inseparable
in their union, and therefore have neither beginning nor
end—neither Creator nor design.
He does not stop to ask himself what force is ;—though he
admits that it is a sustaining power, since without it he con
fesses that matter would be annihilated, absolute rest being
with him an impossible condition ; though he affirms that it
is a creating power, producing all the motions and forms
which result from the changes in matter ;—but proceeds at
252 APPENDIX.

once to apply his axiom in detail to the results which he

draws from the study of the phenomena passing around him.
And yet this axiom involves elements destructive to the
theory which he endeavours to sustain through it.
His leading principle is, that there is no force acting
from without upon matter—that all the results which he
witnesses spring from the physical and chemical action
and reaction of the atoms of matter upon each other ;
matter thus becoming at once the author of force and the
instrument through which the engendered force expresses
its action. But then this action is accompanied by the con
version of matter—the destruction of form ; so that the law
of nature—the so-called principle of the conversion of form
—becomes essentially a selfish one, and only to be likened
to that monstrous fable of the mythological Saturn, who
sustains himself by consuming his own offspring—who
engenders only to devour.
The instrument and the agent—the author and his work—
are thus identified in a singularly paradoxical manner : and
now for the destructive element involved. It can be illus
trated from the first principles of that branch of science
which is looked upon as the keystone of the whole system
—astronomy ; for in the attraction of gravitation a force is
found which acts at practically infinite distances—as between
the sun and the earth. But the attraction of the sun acts
upon the earth from without, for it has never been assumed
that a material link intervenes—indeed, the theory of free
space, or motion in vacuo, is counter to such a view.
In the same way the activity imparted to the earth by
the luminous, calorific, and chemical rays of the sun, is as
evidently transmitted from without, as well as that flowing
from the electrical influence, as witnessed in the magnetic
storms, which occur simultaneously on the surface of the
earth and the sun; and this also without material inter
mediation.
 APPENDIX. 253

Hence channels of force, only recognisable when they are

brought to bear upon matter, are necessarily constantly
passing between the sun and the earth ; so that counter-
currents of force are in reality traversing space dissociated,
quoad their transition and the consequences of that transition,
from their ostensible sources.
It will of course be objected here that this dissociation
is apparent rather than real, and, since the assumed currents
of force originate in the sun, does not invalidate the axiom
of association between matter and force. But it is precisely
at this point that the issue must be raised, for the axiom
is valueless unless the force be associated with the matter in
which it has originated, or with which it has been eternally
combined, for the consequences of an admitted dissociated
transition are so serious as to overthrow the whole ration
alistic theory.
The well-known experiment in which the passage of an
electric spark through a mixture of oxygen and hydrogen
gas, by the combustion of the latter, effects their conversion
into water, forcibly illustrates this, for here water is created
by a force which passes through its previously un combined
elements ; the gases out of which it is formed having no
other relations to the acting force than that of submission to
its influence.
The explosion of gunpowder (even under water) by the
electrical spark is a similar instance of the action of force
in transitu.
In these instances force (or energy), no matter how origi
nated, acts upon or is communicated to matter with which
it was not previously associated, through its action producing
an immediate change in the relations of that matter, which
in its consequences may be considered the theoretical repre
sentative or equivalent of a creative act. But if such effects
can be produced by man on a small scale, what might not be
accomplished through a similar cosmical application of force !
254 APPENDIX.

These experiments are the opposites to each other. In

the one gases have their tendency to diffusion suddenly
converted into a powerful expression of the cohesive force,
while the power of attraction is strongly developed in them.
In the other cohesion and attraction are overcome, the
gaseous condition being as instantaneously produced.
Thus the mere passage of a well-recognised force or
current of energy through certain diffused elements gives
them properties in which the bases of the physical and
probably of the chemical forces are found.
What if the earth were so created ?
The rational inquirers have still a refuge left for their
system—in the abandonment of the free space theory, and
the acceptance of the view that nature everywhere abhors a
vacuum, and that, therefore, force is always passing through
and can never be dissociated from matter.
Let this ground be conceded to them. Let the position
be accepted that matter is everywhere present—infinite as
well as eternal, so that force merely changes its relations
with regard to, but never dissociates itself from, matter.
But with this position all of its consequences must be em
braced, and amongst them the annihilation of the Newtonian
theory of gravitation. This theory rests upon the law
of attraction duly antagonized by the first law of motion.
But this law of motion—itself assumed—rests upon certain
assumed relations, the most essential of which is, that it is
working in free space ; so that if space is no longer free, but
occupied in its entirety by matter,—that is, by something
of which man has or can have sensual cognizance,—the
properties by which he recognises its existence, from which,
indeed, his sensual cognizance (in each instance a modifica
tion of the sense of touch) flows, by their presence render
the first law of motion an impossibility, seeing that friction
must ensue, with its ultimate consequence, the destruction of
motion.
 APPENDIX. 255

The rationalist, therefore, finds himself upon the horns of

a dilemma ; for, either he must admit that force can act in
free space upon matter with which it was not previously
associated, and thug originate changed relations in which a
true creative act is recognisable, or else he must own that the
elements of annihilation are at work in the material universe,
and that sooner or later it must come to an end : that in
coming to an end it testifies to the cessation of the impulse
in which it originated : that in this cessation the force to
which it is attributed, and on the presence of which it is
considered to depend, is withdrawn : that in its withdrawal
the inert matter, at length dissociated from force, is anni
hilated : and that thus matter is not eternal, and therefore
must have had a beginning and an author : so that from
whichever side it is approached the same result is reached—
that matter is derived from a creative act and has a Creator.
A third hypothesis might be suggested—that a form of
ethereal matter may exist in space, so attenuated as to offer
no resistance to the passage of more condensed forms of
matter through it. But of such a form of matter — one
incapable of resisting pressure or producing friction, and
therefore unable to affect his organs of touch—man can have
no sensual cognizance : it therefore loses its right to be
considered matter (unless a spiritual substance is to be ad
mitted), and becomes rather a sustaining medium, indis
tinguishable from a dissociated sustaining force ; so that on
this hypothesis also the rational theory disappears.
In its physiological relations the rational theory is as
difficult to maintain as in its purely physical bearings. Here
the physical axiom receives its complement in the dictum,
" No brain without thought," with, of course, its corollary,
" No thought without brain." Of all the so-called laws of
nature adopted by science, perhaps none can be so easily
demonstrated to be false as this ; for if there is no brain
without thought, how is sleep to be accounted for ? In a
256 APPENDIX.

sleeping person the brain is most certainly present, ready to

be called into activity at a moment's notice in the act of
waking, but still for the time inactive—void of thought : so
that there can be brain— normally formed and nourished
brain—without thought. What is the act of sleeping—of
going to sleep ? What, again, the act of awakening ?
Other organs of the body—vital organs—the heart, the
lungs, the organs of nutrition—nay, even the respiratory
nervous centres, do not require rest. Why should the brain
alone sleep ; and why during the act of sleep should the
purely organic life continue—the animal functions cease ?
The physiological reasons for sleep are of course self-
evident—to recruit the more or less exhausted frame. Hence
the animal relations of the brain become, through the act
of sleep, very apparent. But what are the psychical con
ditions of the brain, whether sleeping or waking, as inter
preted through the act of sleep ? Intermitting ! To the
thoughtful man the cerebro-psychical relations are extremely
simple ; for in the brain, or central organ of the nervous
system, he sees a focus to which the external surface of the
body refers the impressions made upon it from without (for
interpretation), and from which the several members receive
their commands how to act ; so that in the brain he recog
nises an organ through which, considered in its organic
connections, the animal or material ego controls its material
relations with a view to its well-being : but for this very
reason he sees in it an organ admirably adapted to allow a
new element, a spiritual ens, when brought into relations
with it, to control and subordinate the animal frame and
animal nature to its higher will. Hence, were such a
spiritual principle associated with an animal form, it would
necessarily act through its animal organs, its functions so far
being undistinguishable from those of soul-less animals of
otherwise similar form : but it would impress upon that
animal form peculiar tendencies of a spiritual character,
 APPENDIX. 257

calculated to draw it into more close relationship with the

supernatural order or spiritual world, which in their pure
and unperverted state would add religious qualities to the
rational ones derived from the animal function of the brain>
but when perverted would degenerate into superstition. The
psychical relations of the brain, therefore, studied from
observation alone, are inferential—drawn from the admirable
fitness found in it to subject the animal form to a higher
principle ; but the presence of the soul can only be
demonstrated through the religious and moral qualities
which it infuses into the being : it cannot be made sensible
to organs only adapted to investigate the external develop
ments of matter, seeing that it is an immaterial principle or
spirit, associated with the body upon and through which
it is acting, in order through it to come into personal rela
tions with the material world, but not identical with that
body,—that is, with material substance. Hence it is not,
cannot become recognisable by the animal senses of man
apart from matter.
A very suggestive problem is offered to the rational
inquirer here—that a spiritual principle can act through
an animal frame while only recognisable itself through the
spiritual,—that is, religious and moral effects which it pro
duces : and since he prides himself upon the investigation of
facts with a view to the determination of truth, he must not
shrink from it, but consider it in all its bearings with
reference to the theory which he advocates.
His process is the empirical study of nature; He does not
stop to ask himself what nature is. He sees phenomena
occurring around him. He observes that they recur in a
regular order, and that their recurrence can be looked for
and depended upon. Therefore he calls them natural
phenomena. He learns through practical experience that
a given act invariably produces a given result, so that
he can associate the act and its consequences in the rela
258 APPENDIX.

tion of cause and effect. These sequences he terms lavs

of nature.
From this there is but a step to the generalization that
this self-acting nature had no Creator : that everything
outside the laws which he thinks he has succeeded in tracing
is non-existent : that a belief in supernatural agency and
supernatural phenomena is superstition.
The rationalist supposes that if he can establish the
existence of a so-called spontaneous generation on the one
hand, and disprove the possibility of man's possessing innate
ideas on the other, he has cut away the last remaining
grounds for faith in a personal Creator. To him the ani
mating principle of animal life is identical with the soul of
man—similar in kind, differing only in degree. He cannot
realize the fact that the whole design of creation is to vivify
and spiritualize an hitherto inert substance which he terms
matter, and thus convert it into a spiritual substance—
changing that which was effete, useless, waste, into that
which is endowed with dignity, ennobled, rendered highly
important in the order of God's Providence. He ignores
the possible existence of spiritual senses—the germs of pro
perties which will hereafter be highly developed. In his
opinion the five senses of man comprise his whole powers
and capabilities ; and these, he considers, can only be acted
upon by the external or material world.
And yet the senses of man can act without external
stimulus, — do often so act ; certain persons seeing sights
and hearing sounds which have no external source recog
nisable by other men. But if this is so—and no sound
physiologist, no experienced physician, will venture to deny
it—then a medium exists through which man can be brought
into relations with the supernatural ; the natural being a
sensual recognition of the material, the supernatural a
similar recognition of the immaterial, relations by which
man is surrounded. The position is this: if man, by dis
 APPENDIX. 259
turbed physical relations, or any other irregular though
otherwise natural causes, can be made to see that which is
not presented to his eye—to hear that which does not strike
upon his ear—to taste or smell that which is absent from his
palate or olfactory apparatus—to touch that which has no
material existence—who shall say that conditions outside the
laws of nature, and which deceive him who is subjected to
them until he is shown that he is the victim of a delusion,*
cannot be used by supernatural powers in order to commu
nicate with mankind P Let those who, though in search of
the truth, have not yet given this subject the attention which
it deserves,—nay, demands at their hands, reflect upon it
well.
What if in the act of primary creation an organizing
force was imparted to matter, with the power of evolving
organized forms ? This power would still be in existence—
spontaneously generating—continuously evolving; What if
in the act of secondary creation an animating principle was
added to the organizing force^ which in conjunction with the
latter evolved animated forms ? This power would still be
in existence—spontaneously generating—continuously evolv
ing ; but with this distinction, that while the organizing
force alone only evolved organized forms, the organizing force
in conjunction with the animating principle Would evolve and
develop animated forms. What if in the act of tertiary crea*
tion a spiritual essence were added to the organizing force and
animating principle ? This essence would be continuously
perpetuated in the reproduction of the form (being) with
which it was primarily associated.
Under such a view, while the organizing force prepared
* Impressions made Upon the sensorium from within are here referred
to—not those artificially produced from without, which illustrate a different
class of phenomena. Every experienced physician can cite examples of
disturbed, perverted, or distorted sense action, not referable to causes acting
from without, though producing results similar in character to those which
flow from external action.
s 2
200 APPENDIX.

the structural process, the animating principle would add

to it the animal form, together with sense action, which it
would develop to the highest point which a mere animal
nature could reach—the several resultant animals having the
full enjoyment of the functions which the capacity of their
several sense organs permitted, comprising the use of animal
reason in its degree, until the highest form having been
reached, the spiritual essence, on being associated with that
highest form, would, in endowing it with intellectual, moral,
and religious qualities, superadded to its animal reason,
impart to it a soul, most intimately associated with the
animated body to which it was added, using its organs in
order to come into personal relations with the material
world ; and thus, through its senses, even raise it to a higher
state in which spirit would dominate mere animal function,
and subordinate and subdue animal propensities.
Viewed under this aspect, man's material body would
represent the highest animated form—his immaterial soul
the spiritual essence which, through its intimate alliance in
that body with the animating principle and organizing force
(and through these with the matter which they had prepared
for it, as its instrument), would act only through its ani
mal frame, and sense organs in order to come into relations
with the material world ; and since in this way the soul's
knowledge could only be acquired through its ministering
sense organs, its presence would be masked in their functions,
so that it would be lost sight of in them by those who were
disposed to take a material view of the question : while,
owing to their function being a product of the exercise of
the animating principle, and therefore, in its degree, shared
by and in common with the animal kingdom, it will be undis-
tinguishable from the animating principle, save through the
intellectual, moral, and religious qualities which it imparts ;
and thus, by those who fail to distinguish the real force of
these qualities—the clear distinction between animal and
 APPENDIX. 261
intellectual reason—animals will be thought to share with
man that higher principle or soul which is peculiar to him,
and brings him into personal relations with his Creator ;
although, from not having been endowed with the spiritual
essence (as shown by the absence of the spiritual qualities
which it imparts), which was only communicated to matter
on the creation of man and in him, they can have no soul.
Sense and animal reason originated in and are the product
of the development of the animating principle, and therefore
represent the animal side of man's nature ; the soul of man
being that spiritual and immaterial essence imparted to, and
associated with, his perfect animal form, and endowing it
with intellectual, moral, and religious qualities, in order
through the right employment of these to use that animal
form as an instrument—to spiritualize it, and thus prepare
it for an eternal existence in a spiritualized or glorified
condition ; the aim of creation being the spiritualization
and spiritual development of matter.
In the same way it can be conceded that man has no
innate ideas, seeing that though he is a perfect, yet con
sidered on his material side he is not a self-working instru
ment, but depends upon relations independent of himself for
his knowledge and experience (a large proportion of which
he receives upon trust from the teachings of his ancestors) :
but since his sense organs can receive impressions from
within as well as from without, although in so doing they
refer these impressions to sensations produced from without,
and since spirit in its inverse relations to matter would more
readily act from within than from without, it is clear that if
man is incapable of forming innate ideas he is at least well
adapted to receive those imparted from within—that is,
revealed ideas—whether through vision, verbal communica
tion, or seeming self-consciousness ; and that he is thus a
fitting subject for the action (reception) of revelation. That
is to say, man by his organization and capabilities can be
262 APPENDIX.

brought into relations with the supernatural; and since he

has always believed that he does come into relations with the
supernatural, and that he was intended so to do, and created
for the very purpose, referring this belief and with it all his
supernatural knowledge to revelation, which it is demonstra
ble that he is capable of receiving—it is for those who, in the
professed interests of truth—what they term truth—have
not hesitated to deny the existence of the spiritual rela
tions—-the soul of man, to prove that this is impossible
before, yielding to the dictates of their own personal feel
ings, they venture to affirm that it cannot be.
After all, what is the difference between the natural and
the supernatural ? Who shall rashly presume to deny that
the natural is the ordinary way in which God (through His
subordinate ministers and agents) works — the supernatural
being the extraordinary use of similar channels of operation ?
Man gives his orders, and they are executed. Out of mere
phantasy he creates— converts the rough block of marble
into the perfect statue. Is man, then, more powerful than
the Author of his being ? Is it impossible that matter may
have been primarily in a diffused and inert state—inappre
ciable to the senses of man could he have been then existent ?
That acting upon this matter from without—aggregating
it together, and necessarily imparting varied properties
to it, its Creator,—He whose fiat had brought it together,
endowed it with attributes, and thus created it—wrought it
into its present form and relations ? Why should not that
which the naturalist terms force be the creating and sustain
ing power of God ?—the detailed expression of the action
of that force the individual operation of the subordinate
ministers of God ?—the laws of nature the regular channels
through which these ministering agents habitually act ? It
is no more difficult to suppose that angelic agency is the
medium through which all of the so-called operations of
nature are performed than a certain unknown something,
 APPENDIX. 263

termed natural force, acting through the physical and chemi

cal relations of matter. All of these relations are, in reality,
incomprehensible to man, and consist in a congeries of
phenomena and results which he has mapped out according
to the circumstances under which they occur and recur ;
and to which he has given scientific terms, thus breaking
them up into the various branches of science—themselves
devices to enable him to classify and so remember what
otherwise would pass from his mind. On the contrary,
the whole work of creation becomes intelligible under this
view —some of its principal difficulties removed ; for if
the so-called physical and chemical forces, the motions in
which they originate, and the changes which they pro
duce, are the results of angelic agency overcoming the
resisting inertia of matter—if angels, the ministering agents
of God, are everywhere working in nature, obeying His
commands and doing His will—if all function is carried
on in and through them, or under their guidance, the
cessation of function depending upon the withdrawal of
their support, it is clear that deviations from the natural"
law— the manifestations of the supernatural—are in reality
as much provided for as the regular expression of that law,
all being the result of obedience to a Divine fiat—the
natural originating in an habitual, the supernatural in an
exceptional command of God ; so that even the restora
tion of the dead to life, which can be considered the
highest type of a supernatural act,—such as, for example,
the raising of Lazarus, — becomes at once intelligible ;
for, the continuance of his life having been the result of
angelic-sustaining action, its cessation, in the act of death,
occasioned by the withdrawal of that angelic support,—the
commencing decomposition of his body, perhaps, a conse
quence of a different form of similar agency,—all that was
necessary was for Christ to command the destroying angel
to withdraw — the restoring angel to renew—the sustaining
264 APPENDIX.

angel to return, when death would at once be converted into

life.
These are important questions, not to be passed over
lightly by those who venture to deny the existence of the
supernatural — the reality of a Divine revelation in any of
its forms.
This theory of angelic agency has a sound philological
basis, for the Hebrew word mlac, " angel," is found in
mlac-tu, the term by which the entire work of creation is
designated at the close of the Revealed Cosmos (A. C, par.
143), so that in that word the work may be fairly held to
disclose the real nature of the agency by which it was
accomplished.

(/.) The adoption of the view that angelic agency is the

real source of the so-called natural, or chemical and physical
forces, does away with many of the difficulties which have
hitherto beset what may be termed the metaphysical path of
man, especially when combined with the theory of creative
evolution as it has been now suggestively sketched (A. C,
par. 116, k), by accounting for the origin of sin (with its
evil consequences, cruelty, suffering, death) before the
creation of man.
There is a tradition that, before commencing the material
ereation, God revealed to the angelic hosts the design which,
from all eternity, he had conceived, with its object—the
Incarnation of Christ; and that then sin—the act of dis
obedience—originated, since certain of the angels opposed
themselves to the will of God, rejected the promised domi
nion of Christ, and, in the malice which sprang from their
first sin (in their fallen state still preserving their angelic,
but, of course, now perverted nature), deliberately resisted
the execution of the designs of God.
In this way, in the work of creation angel may have
become opposed to angel, the obedient diligently fulfilling
 , APPENDIX. 265

the behests of their Maker, the disobedient obstructing to

the utmost of their power the due execution of the Divine
commands.
When the possibility of such an explanation of the actual
work is realized, its proportions quickly assume a more exact
consistency. Thus, in the primary inertia of the created
matter, through which it resists the applied or infused active
force, may be seen not only the type, but even the first
expression, of the malicious, perverting, and depriving action
of the fallen angels, who, through this property, struggle
against its progressive development (A. C, par. 11, b) ;.
while in primary projection and the ensuing volcanic
action, with its accompanying physical and chemical phe
nomena, the consequences of a pure angelic agency, are
perhaps seen, which overcomes, subordinates, and in the
end even utilizes the futile resisting efforts; the effects
of the struggle—the antagonism—being seen in the con
vulsive movements which accompany it—the success of the
creative act in the advance which ensues. In this way,
even from the beginning, perversion may have been at
work—the fruits of perversion present, vitiating in a degree
the first created physiological elements, and rendering them
less perfect by introducing the principle of corruption. The
several impurities blended with the water, the air, and the
earth, may thus have been the firstfruits of the perverting
action of the fallen angels.
In the organic world this would come out more clearly;
for the organic force, whatever its nature may be, having
been implanted by God, and being sustained by Him, the
guiding and developing force would be the result of angelic
agency. In consequence of this, as the angelic forces—the
ministering spirits of God—carried on the work of pro
gressive evolution on an advancing plan from the simplest
germinating form to the most developed organism, and thus
realized the design of God, the fallen angels, or deprived

r
 266 APPENDIX.

and depriving spirits—the corrupt sources of perversion and

true perverters— would, by their influence, in certain in
stances succeed in defacing the maturing work, and thus ori
ginate a contemporaneous and malicious parody, in which—
although the typical structure would continue, owing to the
identity of the creating force, which springs from God and
God alone, and is therefore one in each of its branches—
noxious plants would be developed by the evil agents side
by side with the wholesome plants evolved by the good
angels ; the natural affinity thus springing from the unity
of the creating principle, the physiological dissimilarity from
the antagonistic natures of the guiding influences.
In a similar manner, when the animating force was added
to the organized matter, the line of development would be
twofold —the innocent animals being gradually evolved
under the fostering care of the angels of God, the hurtful
ones through the perverting influence of the fallen angels.
Thus, although the creating, sustaining, and evolving force
came from God, the channels in which it worked would be
determined by the influences brought to bear upon it : when
these were good, the perfect work advancing ; but when bad,
being sapped in its springs and an impure and polluted sub
stitute supplied for it. Hence all of the noxious and hurtful
animals or plants, and even the deadly chemical agents,
though owing their being to the creative power of God,
would derive their peculiar characteristics from Satanic
influence ; cruelty, suffering, and sorrow, or evil and its
consequences, thus originating in sin—the fall of the
angels,—their presence in the world, together with death,*
that dreaded heritage of nature, not being due to God, but

* Death, although a punishment inflicted by God, is in reality a conse

quence of sin. The order of creation having been corrupted even as it
issued from its sources by the perverted and perverting angels, death
became a necessity in order that the effects of this corrupting influence
might be removed—a pure and perfect work produced.
 APPENDIX. 267

to those corrupt and corrupting influences which had sought

to pervert His work : whereas the innocent and wholesome
inorganic elements and organic and animal forms would be
due to the good influences which had guided the creating
forces. In this way man would have to be regarded as the
culmination of the innocent line of development, with a
spiritual essence added to it.
And now, the simple act of a pure creation having been
completed in him—the human form, in which the Incar
nation of Christ was to be accomplished, attained—the
work of perversion can only be continued through man's
senses : but even this must be attempted in order that his
innocent nature may be corrupted by the engrafting of sin,
with all its deadly consequences, on to it ; and in the accom
plishment of this through the temptation and fall of man,
the guilt and malice of Satan (since then working through
his voluntary, his too willing agent, fallen man) reaches
its climax.
Thus sin—the sin of man—though primary and original
in him, and, as regards his personal relations with his
Creator, the deliberate act of his own will, which rose up
against and opposed itself to the will of God, may, neverthe
less, have been secondary and subordinate as regards the
material universe—a reproduction of the primary sin of the
fallen angels, who in their malice had predetermined the
overthrow of man in order thus to pervert the form which
Christ was to assume, and bring it under the dominion of
sin, so as to render nugatory the design of God ; and in the
probation of Adam were allowed the opportunity of exer
cising their wiles, and even permitted to succeed, that God
might show forth a more wonderful expression of His wisdom
and power in the formation of a nobler being, even out of the
ruin which had been effected : and thus the duality of good
and evil in the world—their constant association—is possibly,
nay most probably, due to the double influence ceaselessly at
268 APPENDIX.

work, each in opposition to the other ; the disobedient con

stantly struggling against the obedient angels—the Satanic
combating the Divine influence ; the great, the final arena
of the contest being furnished in man.
In this way the presence of evil, of cruelty, and death in
the world prior to the advent of mankind, must have been
in reality due to sin—the sin of the fallen angels —considered
through which the malignant nature of sin, its actual re
bellion against God, and malicious efforts to pervert His
work in creation, is brought very clearly out, and reflected
with renewed force in the reproduction of that sin in the
fall of man—in its repetition, in the reiterated sins of fallen
man.

(k.) The naturalist believes that if he can establish the exist

ence of spontaneous generation on the one side, and animal
reason on the other—if he can show that man possesses no
innate ideas, and that death preceded his advent upon earth
—he has completely refuted the revealed history of creation,
disproved the existence of a Creator, and of anything like
design in the accomplished work, and in this way overturned
all grounds for faith in a supernatural order. But a system
of philosophy based on the supernatural can concede each
and all of these supposed strongholds of rationalism, and yet
give reasonable explanations of the actual order of nature,
and show a perfect harmony between its phenomena and
the teachings of revelation.
This must be admitted as soon as it is recognised that
revelation teaches that in man the form but not the act of
creation was completed ; the order of creation continuing in
the subordinate phases of the natural kingdom, but in him
changing its direction into a spiritual channel of develop
ment, so that the production of his typical body was the
final effort of the creative force ; and therefore spontaneous
generation, if it exist, becomes only an evidence of the
 APPENDIX. 269

permanence of the creative act—of the continuous existence

of the creating and sustaining force, which indeed the re
productive energy of nature establishes without this added
proof.
It must be still further acknowledged, as soon as it is seen,
that in animal reason the gradually maturing instrument is
found through which, in its highest form, man's spiritual
nature obtains intellectual knowledge, and is enabled intelli
gently to exercise its moral and religious faculties—experience
(gathered through his organs of sense) and revelation being
the two channels through which man acquires all of his
science.
But it must be absolutely conceded, as soon as it is per
ceived, that the sin of man was the fruit of an anterior
sin; so that although actual sin commenced in the world
in man, and was in him, and quoad the act of his own
will, original, the fruit of sin presented itself in the first
germination of the material system of which man is the
complement and culmination.
Supernatural science teaches that angels fell before the
present order of creation commenced—that they opposed
themselves actively to the fulfilment of the will of God,
and endeavoured to mar the several stages of His work. In
this way its several blemishes are at once accounted for—evil
agency—the result of sin, thus introducing the consequences
of sin into the natural order of creation ; suffering, sorrow,
and even death, becoming the fruit and penalty of sin.
If this is so, the duality of nature which has been such a
stumbling-block to the Sciolists of the day, is accounted for
in a way that must satisfy the most tenacious mind ; its bad
side springing from the disturbing and distorting efforts of
a bad agency, malignantly endeavouring to overthrow the
work of God.
Under such a view, it ceases to be a paradox that God
should be at once the Author of life and death, since in
270 APPENDIX.

giving life He carries out a beneficent plan, while in remov

ing by death He destroys the defects which have been intro
duced by His enemies during the execution of that plan.
It is moreover seen that He can no longer be regarded
as the Author of evil as well as of good, seeing that evil was
introduced into His work by perverting agents in order to
destroy it : while His justice is completely reconciled with
His mercy, since in the one He constitutes Himself the Judge
of acts which He allows the agents—His own creatures—
after due warning, to perform according to their own will
and pleasure, punishing or rewarding in the end as the
case may be ; whereas in the other He aids those who are
struggling, however feebly, to do His will, and gives them
strength to resist, and finally overcome His and their
enemies.
Nor does the permission which He concedes, even to His
enemies, to act for a time against His will, militate against
this view of His goodness and beneficence, for He does this
for a purpose. He desires willing agents, and therefore
permits the evil that He may select those who of their own
will, and through their own acts, fit themselves for His
purposes.
The theory that angels—His ministering agents—are the
actual workers in creation, and the causes of the so-called
natural properties and forces, while perfectly consonant with
the oldest traditions on the subject—themselves most probably
flowing from an ancient revelation—harmonizes wonderfully
with the cyclical character of cosmical events. Under it the
several members of the heavenly hierarchy have separate
charges and perform distinct functions, each according to his
nature—some limited, others comprehensive ; so that, while
each man has his personal guardian angel, each family, each
nation is similarly entrusted to a distinct angelic spirit, the
entire human race finally having its protector. These act
each within his individual sphere, so that a vast supernatural
 APPENDIX. 271
agency, ever at the disposal of its Creator and prompt to
obey, is carrying on a constant and most intimate relation
between God and man. In this way, when the time has
arrived for a great idea to be revealed to the world, the
guardian of the human race entrusts it to those who have
charge of distinct nations, by whose mediation it passes
through the protectors of fitting families to the guardians
of fit individuals, who prompt their charges to divulge it, so
that the inspiration perhaps arises simultaneously in many
individuals, and at different quarters of the globe, and thus
obtains a more rapid diffusion—especially amongst those
who have been prepared by their guardian angels to receive
it. On the other hand, evil agents everywhere, in imitation
of the Divine plan, oppose the good angels—the system, of
course, being extended to the physical elements. In this
way, in certain cases, possession results from a direct occu
pation, by evil spirits, of the bodies of their victims, in order
more directly to carry out certain of their evil purposes—
especially the readier contamination of others and extension
of sin ; while possibly some of the seemingly unaccountable
phenomena observed in the animal kingdom are themselves
the result of a subordinate possession.
A very suggestive example of this form of possession is
seen in the means used to seduce Eve, and, through her?
accomplish the fall of man. It is probable that it only
applies to bodies developed under the influence of perverting
agencies, over which the evil principle acquires a special
power ; and that Adam and Eve, who were at the head of
the innocent order of creation, were in Eden surrounded by
innocent animals and plants— all of the noxious productions
of nature, though abounding in the outer world, being ex
cluded from access to them. If this were so, it becomes
intelligible that Satan, who, in virtue of his angelic (though
fallen) nature, could enter and see what was going on in
the terrestrial Paradise, but could neither act upon nor
272 APPENDIX.

hold direct communication with the first parents of the

human race, the possession of a body being' then necessary
for that purpose, finding the animals already in that happy
garden, like man, not subject to his influence, used one of
the outer and perverted race of creatures—the serpent (whose
body he entered into, or possessed), as the most convenient
animal form to introduce clandestinely (that is, without the
knowledge of Adam) into Eden ; and in this manner, as is
recorded in the Scriptures, held converse with Eve and
effected his purpose.*
Under this aspect many obscure and difficult points of the
history of the fall become intelligible : such as the fulfil
ment of the curse passed upon the earth, which was to
affect its relations to Adam and his offspring ; for, if inno
cent plants and animals were alone permitted to enter Eden
(Satan having caused the serpent to do what of itself it
would not have dared — violate the command of God),
thorns and thistles (or whatever other vegetable growths
the typical noxious plants may have been), though flourish
ing outside its precincts, would nevertheless, because they
flourished only outside Eden, be, like the noxious beasts,
new to Adam ; so that the act of driving him from Para
dise on to the earth, already cursed by the perverting influ
ence of Satan, at once realized and verified the Divine
declaration.
The typical character of the form of the serpent is very
suggestive. It has neither hands nor feet — no organs
proper of locomotion or touch. Hence mystically it repre

* In the Book of Enoch (c. lxviii. v. 6, 7) the angel who "seduced Eve,"
and " discovered every stroke of death to the children of men," is called
Gadrel. This is very suggestive, when it is remembered that the angel
Gabriel announced the Incarnation of Christ to his virgin mother ; for it
seems to declare that as in function so actually in name are the bad angels
parodies of the good. The name Gadrel signifies gd, "he suggests," rh,
"evil," I, "unto;" or more pointedly, with. regard to Gabriel's relations
to the redemption (p. 242), gd, " he announced," rhl, " the fall."
 APPENDIX. 273

sents a being who can only act through others—through

them giving effect to his enmity against God. The origin
of its name is also significant, nchs meaning " deprived "
(A. C, par. 11, b), an appellation doubtless at once impul
sively suggested by its having neither arms nor legs, or
being deprived of them. Its deep oracular sense, as applied
to the deprived or fallen angel who used that form as his
instrument, is thus drawn out and accounted for in a very
natural manner.
From this aspect further light is thrown upon the
Divinely declared end of creation—" To create a vesture,"
or " material garment," for an immaterial essence or spirit,
which, when united to, should identify itself with, its mate
rial covering ; for, while this garment—the organized and
animated body of man—would be gradually evolved from the
simplest primary germ through a process of progressive deve
lopment, and thus slowly made a perfect instrument in all its
relations before it could, in the order of God's providence, be
endowed with spirit, or used as a clothing for that for which
it had been gradually fitted—it is evident that the fallen
angels (who, under the theory of evolution, can only act
upon matter through matter,—can only accomplish a further
perversion through that which they have already perverted)
must have had the strongest motives for advancing in the
work of perversion from the very first, their object being to
fit bodies for their own use—to prepare them for possession.
Hence, the body of man being the highest or typical body,
their strongest efforts would be directed to the perversion
of that body—the whole perverted order be effected with
that view ; so that, in the increased number of lost men,
an increased number of instruments, which throughout
eternity the deprived spirits can possess and use as channels
for carrying out their evil purposes (within the limits pre
scribed by God), is recognised ; the punishment of the lost
being that they are to be for ever subject to and possessed
T
274 APPENDIX.

by the enemies of the Deity. On the other hand, and by

an inverse process of reasoning, the redeemed, regenerated,
and sanctified man is the predicted instrument of God—
the temple of the Holy Ghost.

(/.) That the high character now claimed for the blessing
pronounced upon mankind on their creation—its spiritual
nature and practical application—involves the principle of
suffering and self-denial, is confirmed by the radical sense
of the stem brc, " to bless ; " for when this stem is reduced
to its ultimate analysis, it says br, " son," or " offspring of,"
c, " chastisement :" and thus not dimly declares that the
blessing of God is imparted to those who suffer and deny
themselves, and that its consequences in this world are an
increased thirst for self-denial—an extension of suffering.
The unchastened will naturally object to this view, but
before rejecting it they would do well to ponder over the
question, What is the blessing of God? What are its
immediate fruits ? The blessing of God will most assuredly
accompany that man with whose conduct God has expressly
declared himself satisfied, if such a man can be found : the
fruits of that blessing display themselves in his after life.
I?ut Abel was such a man. Nay, he, the second son of
Adam, was the first man with whom God declared himself
satisfied after the fall. The blessing of God, therefore, was
with him. And what were the direct consequences of this
blessing ? He was barbarously murdered by his own bro
ther. Thus the first declared fruit of the blessing of God
subsequent to the fall was suffering, even unto death ; just
as self-denial was its required fruit previous to Adam's
sin. Hence, according to inspired teaching, self-denial and
suffering confessedly flow directly from the blessing of God,
the grace of martyrdom being the highest form of its
expression—the greatest reward conferred by God on man
in this world.
 APPENDIX. 275

They ought also to consider what are the fruits of sin—

the consequences of the curse of God ? These can be read
in the life of the first son of Adam—Cain. By his hands
the direct consequences of Adam's sin—death to the human
race, and that by violence—entered the world. A severe
measure of God's anger must, therefore, have been meted
out to him. That this was to be his portion is found in the
sentence passed upon him by God. How did it show itself ?
In the development of his natural character—the success of
his undertakings. Cain prospered in this world. He
acquired possessions—built a city. In this way worldly
prosperity is first brought under the notice of man as the
sequence of sin—the fruit of the curse of God. The light
which can be thus drawn from the relative fate of Cain and
Abel, as to the real nature of rewards and punishments, is
very great. The lesson which it teaches is that the natural
qualities of man are rewarded in this world—the super
natural in the next; and that worldly success should, on
that account, be viewed with apprehension by those who
desire the blessing of God.
The earlier scriptural characters are types in a very
remarkable degree—oracular types, to be read and inter
preted in different ways, according to the varying aspects
under which they are examined. Thus, the fall of Adam is
followed by a rapid extension of the human race, but only
three of the sons of Adam are actually named, and this in
the order in which they follow each other, as though to show :
(1) that in his fall the first man entered a phase of " acquisi
tiveness," from which he passed to one of " renunciation "
before he was "renewed." Then (2) in Cain is recog
nised the principle of the love of gain—covetousness, which
was displeasing to God, and led to its natural consequence,—
deadly sin ; while in Abel the spirit of self-sacrifice appears,
so pleasing to God that He rewards it by marked approba
tion. And again (3), under the figure of Cain the natural
t2

r
276 APPENDIX.

is seen, which, in the form of self-indulgence, is thus learnt

to be displeasing to God—under that of Abel, the super
natural, drawing nearer to God through self-abnegation.
It is remarkable of Cain—who, cursed by God, meets
with worldly success and " acquires"—that his son is Chnnc,
" the graceless," and that he calls the city which he builds
after his son ; so that all the fruits of his life are thus
designated by the Spirit of God as graceless : not that he so
confessed them, for he presumptuously used the word Chntic
to let the world know that his son and his city were to be
" teachers " of men—the Oracle adding, that in themselves,
as in their teaching, they were graceless.
How significant it is, considering that the herding of men
together in cities is one of the great sources of sin, that the
first city should have been built by the first murderer, who
thus sought in constant excitement to deaden the reproaches
of his conscience, and is seen practising self-indulgence to the
end ! How suggestive that the invention of the arts of
civilization is attributed to his descendants, seeing that
civilization and self-indulgence are commonly rendered by
man synonymous the one with the other—a yielding to self
having lain at the root of Cain's typical crime ! How ex
pressively the murder of Abel — the supernatural—by his
elder brother, Cain —the natural—points to the almost uni
versal history of the relations of the natural to the super
natural in the subsequent history of the human race !
Viewed under the aspect thus suggested, the seemingly
allegorical form of the earlier chapters of Genesis is seen to
be due to the symbolical nature of the lives and events
recorded in them, and the practical value of the lessons they
teach ; the oracular element having pervaded the individual
characters, as well as acted through their names, and in the
history which has been so marvellously preserved. And, on
the other hand, the similarity between the genealogies of
Adam in the parallel lives of Cain and Seth, which has been
 APPENDIX. 277

a great difficulty to modern commentators, has originated in

a supernatural or over-ruling inspiration, under which the
former becomes a mystical parody of the latter: so that
in Chnuc, or " teacher," for example, the Spirit of God calls
the son of Cain " graceless"—the descendant of Seth, "chas
tened." Each of the Scriptural names, when its oracular
value is fairly brought out, gives a history, develops a prin
ciple, and imparts a lesson.

(m.) The guiding Spirit of the oracles sometimes acts by

suppressing a part of the record of what occurred, in the
narrative of a given event. An example of this form of its
presence is seen in St. John xviii. 38, where the answer
to Pilate's famous question, " What is truth ? " has been
omitted. The apocryphal Gospel of Nicodemus declares that
this question was answered, and even gives the assumed
answer ; so that it would appear that what Christ said was
suppressed by over-ruling action in the inspired writings,
in order that it might be recognised that truth is not an
abstraction that can be defined.

(w.) The view that a process termed " natural selection"

has played an important part in the work of creation is con
firmed by the Hebrew text, in which the stem mn (in l-min-u,
l-min-eu, l-min-em, l-min-e, " according to his, its, or their
kind," A. C, pars. 56, 60, 105), " to form by dividing, select
ing, and developing," is applied to the successive productions
of the vegetable and animal kingdoms.
The sphere in which this process of selection is to act is,
however, strictly limited in the narrative, in each instance to
the natural kingdom to which it is applied— separate forces,
to wit, the organizing and the animating, guiding the selec
tion, each in its especial domain.
Science—the pseudo-science of the day—has been inclined
to fall into a double error here, on the one hand con
sidering it possible that a single force, or group of forces,
278 APPENDIX.

may have determined the whole process of developing

the vegetable and animal kingdoms, and even man, from
a simple primordial germ ; while, on the other, it would
claim a multiple origin for the human race, attributing the
distribution of' the several varieties of mankind, together
with the grouping of the characteristic species of the lower
organisms, to the influence of distinct specific centres of
creation and development : thus actually denying the minor
while conceding the major proposition. The contradiction
here is so palpable that it hardly requires suggesting, for
there is less difficulty in tracing the whole of the human race
to a single parentage than in attributing the existence of
man, with that of the organic and animal life around him,
to a common source.
The rationalist probably would endeavour to combine the
two views by admitting that the specific centres of develop
ment of the human race were secondary, but claiming that
they might have been reached through different subordinate
channels from the original primordial germ, each of the so-
called races having had a distinct human parent ; the ultimate
unity thus not centring in the first man, but in the primary
simple germ. Such an aspect shows at what sacrifices pre
conceived opinions are sometimes sustained,—consistency,
even, yielding to their irresistible pressure. If Science can
admit that the whole range of animated nature may have
had a single parentage, why should it deny that the very
limited number of varieties of man are referable to a primary
human source ? But one answer can be given to this ques
tion—Because revelation affirms the unity of man, the-
dogmas of Christianity resting upon it. Science is doing
battle with Hevelation, whatever it may profess. It would
gladly accept the theory of evolution, because it believes that
this theory cannot be found in the inspired teachings. It is
inclined to reject the doctrine of the unity of the human
race, because that is clearly unfolded by those teachings.
 APPENDIX. 279
It does not openly deny all that the religious impulses of
Christianity hold most dear. It simply affirms that which
renders the truth of Christianity impossible. The exaltation
of the natural at the expense of the supernatural, if it does
not overthrow religion altogether in its advocates and vic
tims,—which it cannot do, since man's religious impulses
spring from his indestructible spiritual nature,—must lead to
the substitution of a natural for the revealed religion; so
that, should Science obtain the recognition of its views, it
would bring men back to a refined paganism.
The actual process of evolution would appear to have been
that the organizing force, by special action on the physiolo
gical elements, through which it combined the matter of the
three into a single primordial form or protoplasm, produced
an organic germ or germs which it then developed into the
several members of the vegetable kingdom by natural selec
tion—that the animating force, treading closely on the
footsteps of the organizing force, and not waiting till the
vegetable kingdom was matured in all its varieties, by a
special action on the organized matter of the physiological
elements animated such of the primordial germs as were
fitted for its specific action, the two forces now combining in
the production of the animal form, and by a progressive
advance through natural selection developing the animal
kingdom, which thus will have advanced pari passu with the
vegetable, each in its own line of development—the dis
tinction between the two being, that in the vegetable king
dom the organizing force works alone, subordinating the
physical forces to its purposes, and using the physiological
elements, which they have prepared, as its aliment ; whereas
in the animal kingdom the animating force co-operates with
the organizing force, now using organized matter (the pro
duct of the singly-acting organizing force) as the normal
aliment for the combined work.
One of the consequences of natural selection in the vege-
280 APPENDIX.

table kingdom will have been a cosmical succession of crops,

caused by the gradual spreading, in every suitable direction,
of the given product, which, after a time, would die out in a
definite area through having exhausted the supply of fitting
nourishment, or from other causes, being now succeeded by
fresh species whose aliment it had, by its function, aided in
preparing, and so on ; variation in soil and climate thus pro
moting the progressive change : so that, Btarting from a given
point, a race of plants would travel progressively in every
accessible direction, thriving and developing in such localities
as were most favourable to its growth—dwindling away and
degenerating where circumstances checked its inherent ten
dencies ; and after doing its work giving place to a successor.
The same rule would apply to the animal kingdom, the
supply of necessary aliment also regulating the movement ;
and as, in each instance, variation would accompany progres
sion, and so originate species,—the direction of the variation
being determined by the surrounding predisposing circum
stances,—it would follow, as a necessary consequence, that
various specific centres of development would arise ; but then
these centres would all be secondary—referable to the single
primordial centre from which the primary departure was
effected.*
In man the spiritualizing force is acting in combination
with the animating and organizing forces ; his creation
having been most probably accomplished by grafting a spi
ritual nature on to the highest animal type : but the line
* The view that the so-called specific centres of development are secon
dary is based upon the known tendency of the law of reproduction to radiate
from a point ; so that a circle of extension advances from that point with a
constant progression. This circle, in which evolution accompanies repro
duction, would necessarily, from various circumstances, break up into
subordinate groups, which would thus form secondary centres, from which
new circles of extension would take their departure, and so on, the process
being indefinitely repeated, while evolution would be simultaneously aided
by the tendency to commingle ; so that an infinite variety would ultimately
result from a single centre.
 APPENDIX. 281

of his development is spiritual, reached through his sense

organs, which his spiritual nature guides, controls, and
subordinates to its purposes, through their use developing
intellectual, moral, and religious qualities — the peculiar
characteristics of man ; though the natural processes, even
in him, lead to variation, which, radiating outwards in a
similar manner from a single primary centre, has initiated
secondary centres, from which the known varieties of man
have drawn their origin : but this natural process of varia
tion would, in certain instances, be controlled and checked
by the spiritual force, so that races with strong impulses and
well-marked characteristics would maintain their distinctive
features as long as the special energy to which these were
due lasted.
There will of necessity have been a leading difference in
the details of the realization of the plan, for man could not
come into the world until the highest animal type was
reached—the supernatural infusion of a soul into a selected
offspring of which would be his starting point ; whereas the
animal and vegetable organisms will have developed simulta
neously : and, again, an inference can be drawn from analogy
that is very suggestive — for, since man originated through
the creation of a single couple, from whom revelation teaches
that all the varieties of the human race have sprung, spon
taneous generation (so called) may not be, nay probably is
not, in operation in the world ; but since its conjectured
sphere of action is only in the lowest type of organization,
its presence or absence cannot affect the logical position.
Science assumes, judging from the results of observation,
that very long periods of time must have been required for
the development of the different races of the earth ; and this
is, in a measure, undoubtedly true : but in considering this
aspect of the question, it must be remembered that the pre
sent law is not necessarily the law that has been always in
force, since action may have been more rapid —change more
 282 APPENDIX.

speedily effected—in earlier ages of the world's organic, as of

its inorganic history, just as in sedimentary deposition, when
studied from the commencement, the settlement is found to
be more accelerated in the earlier than in the later stages of
subsidence, the ratio being one of progressive diminution.

(o.) The holy and ineffable name Ieue has been widely
discussed, both as to its origin, sounds, and meaning. It has
been attempted to connect it with the Sanskrit devas, through
the Latin Jovis (Diovis) and the Greek Aids ; and with the
Phoenician, through leuo : as though, if traceable in this
manner, it had been derived from one or both of these
languages, instead of either reflected in them from the
Hebrew, or, as is far more probable, preserved in them, as
in collateral streams which have drawn their existence from
the same primitive source.
Its origin has been now clearly shown (A. C, par. 153) to
be primeval. As to its sounds, it has been variously but con-
jecturally pronounced yahvdh, yahvoh, yelieveh, ylhveh, yehveh,
yahavdh, and yahaveh, and identified with Iabe, leuo, and
Iaou: but it is probable that the nearest approach to an
accurate arbitrary sound is gained by pronouncing each letter
distinctly with the Italian vowel sounds: thus, I-e-u-e,
anglice ee-a-u-a (y'eh'-u-eh) ; though it is also possible that
an absolute or unchanging sound was withheld from it,
because of its peculiar mystical construction and varying
functional character; and that in this way it necessarily
became unutterable.
Its meaning is drawn from the auxiliary verb eie, " to be." *
It is a remarkable fact, with reference to this verb, that an
extension can be traced in the Scriptures in the manner of
* Exodus iii. 14. In Gen. i. 29, and ii. 5,—that is, immediately before
and immediately after the first introduction of the word Ieue,—the inflection
ieie is used. This is significant, as it shows that the verb eie, which had
yet previously been employed in the apocopated shape iei, was already
approximating itself to the inflection in which it was subsequently to
become the ineffable name.
 APPENDIX. 283

using it as an auxiliary. In the earlier writings it appears

in the detached form. In the later it shows a gradually
increasing tendency to become amalgamated with the stem
which it inflects ; in this case necessarily taking the shape
of an abridgment of the ineffable name Ieue, since the latter
is the auxiliary stem inflected.
This extension is, in reality, grounded on a further use of
the principle of apocope, under which the inflection ieie,
through which ieiie is reached, passes from iei, the first form
in which it appears (and this as early as Gen. i. 3), to ie,
which, as a condensed form, as well of ieue as ieie, might
stand for either, and thus could ultimately be regarded as an
abridgment of Ieue.
The study of the introduction and extended use of this
contraction thus necessarily becomes a study of the origin
and extended use of the particle ie (Jah, Yah, or Iah), as
representing Ieue. This particle is first recognised in a
detached form in Ex. xv. 2, in the sentence hzi u zmrt ie,
which, in the English Version, is rendered " The Lord is my
strength and song," in which the auxiliary, ie, has been
treated as the abridged form of Ieue,—that is, as Ie (Iah) ;
while the required auxiliary has been actually regarded as
wanting in the text (which it becomes under this unnecessary
transformation), and therefore supplied in the English by is,
in italics. When the verse is read, " He is my strength and
song," or rather " My strength and song is He," the reality
of the substitution, now for the first time pointed out, with
the truth of the interpretation here offered, becomes at once
apparent—the inaccuracy of the Jewish view indisputable.
But, as though to place this beyond the reach of doubt or
range of question, in Isaiah xii. 2 this verse is repeated, now in
an amended form ; for, whereas in Exodus the reading is hzi
u zmrt ie, here it becomes ci hzi u zmrt ie ieue, which has been
rendered in the English Version, " For the Lord Jehovah
is my strength and my song," the auxiliary having been
284 APPENDIX.

again converted into Jah, and supplied for in the text by is,
in italics, so that the English represents, " For Jah Jehovah
is my strength and my song : " but, according to the unpointed
Hebrew text, this verse should be read, " For my strength and
song is Ieue"—the prophet having added Ieue, in quoting
the verse, because he had preceded the quotation by Al,
God, which rendered it necessary for him to express Ieue in
full, in order to place the meaning beyond doubt, since the
predicate in the original is Ieue ; so that when he wrote
this chapter he regarded the particle ie, in Ex. xv. 2, as
an inflection of the auxiliary verb, and treated it as such.
But, even accepting the view that he considered that it might
be an abridgment of the ineffable name, his explanatory
addition to the verse shows that this abridgment was so
unfamiliar to those for whom he was writing that he thought
it right and necessary to adopt the unusual—the, under other
circumstances, hardly justifiable—course of adding the name
in full, as an intercalation, to guide his readers to the actual
sense ; so that in any case, when this chapter was written, a
transitional state had only been reached, in which Ie was,
perhaps, beginning to be used for Ieue, but in which also
an explanation that it was being so used was necessary.
This is very important, as it establishes a period when the
abridged form of the holy name was not commonly known,
at about which period the system of thus interpreting and
using the abridged inflection ie may have commenced. It is
also important as showing that a change was being intro
duced in the manner of interpreting the Hebrew Scriptures,
and therefore simultaneously in the structure of the lan
guage—an important change in principle, since the inflecting
ie was to be read and used as the appellative Iah ; and that
this change in the interpretation of the previous records was
accepted by God, and endorsed by His prophets. Yet another
instructive lesson can be drawn from this verse, for it is
again quoted in Ps. cxviii. 14, in which psalm the abridged
 APPEXDIX. 285

form ie is used as Iah, for Ieue, several times ; so that now

the quotation can bear either interpretation—the form Ie
being at length established as a representative of Ieue.
Thus, in these three uses of the same passage, in its vary
ing connections and relations to its context, the change in
the particle ie from the simple auxiliary, through a transi
tional state, to an established usage as the Divine designation,
Iah can be traced ; and then the reacting interpretation or
re-interpretation of the original passage is placed beyond the
reach of doubt.
The passage of Exodus just examined, in reality com
prises the only instance in which the unagglutinated apo
copated ie is used in the Pentateuch, although another is
given by the Masoretes, in their pointed version, in Ex. xvii.
16, in the sentence ciidhlcsiemlchmelieue, which they convert
into ci id hl cs ie mlchme l-ieue ; but in doing so they have
proved that they entirely misapprehended the construction of
the passage, which, without the points, should be read ci id
hl csi e-mlchme I- Ieue, in which the assumed Ie disappears
in the last letter of csi, and the first of e-mlchme, where the
e becomes the definite article. The sentence is intensely
oracular. In its narrative sense it refers to the battle, and
says, " When the hand lifted the rod, the war was unto
Ieue."*
* " Against Amalek, from time to time." ^he Hebrew phrase id hi csi
is analogous in its narrative force to the English proverbial idiom " Shoul
der to the wheel." The word csi is a remarkable one. In its form it
distinctly points to nsi in Ieue-nsi, but the radicle c of the stem nee, " to
smite," has been substituted for n ; and in this way it is learnt that the
mystic designation Ieue-nsi has a double relation, to the circumstances
attendant on the battle and final victory—the sustaining and smiting, on
the one hand,—and the events which ended with the smiting of the rock
and consequent refreshment of Israel, on the other, the narrative of which
immediately precedes the account of the battle. In reality it has a triple
relation—the third to the promise with which it was associated. This pro
mise, which is highly mystical, can be condensed into the oracular sen
tence, " When the hand sacrifices the touch—that is, when the will
sacrifices the inclination—the battle is for Ieue against the sensual from
age to age."
286 APPENDIX.

In the whole of the Hebrew Scriptures the form ie, in the

uncombined state, appears in a very limited degree, and this
chiefly in the Psalms, where it is found thirty-nine times (or
forty, including the combination b-ie), as against five times (or
six, including the same combination) in all of the other books
together; so that, as even the latter are rhythmical passages,
the detached ie seems to have originated in a law of poetical
harmony : indeed, of the thirty-nine times in which it is used
in the Psalms, as many as twenty-seven are found in the
exclamation ellu ie (Hallelujah, Alleluiah) or its modifica
tions, leaving but twelve other instances, some of which are
analogous exclamations. Of the five other cases, three have
been already noticed. The fourth is in Is. xxxviii. 11, in
the phrase laaraeieie, which the English Version renders, " I
shall not see the Lord, even the Lord"—ieie being treated as
Iah repeated, with even added between in italics, to give a
seeming harmony to the contorted sense. In this phrase again
the Masoretes have fallen into a gross blunder, in their
manner of dividing and pointing the text. It should be read,
not la arae ie ie, but la ara e-ieie, for la arae e-ieie, one of the
two consecutive e's having been absorbed (a fate which often
happens to the e in rae), and means, " I shall not see the 'it
will be' (the future)" —the general sense of the whole verse
being, " I said, ' I shall not see that which will be in the land
of the living ; I shall behold man no more with the inhabit
ants of the world' "—as is, indeed, self-evident ; while the
fifth (Cant. viii. 6), though it can perhaps be read either
way, has more right to be interpreted as the auxiliary verb.
In the two instances of the form b-ie, other readings at once
suggest themselves ; so that a general result of such an in
vestigation as has been here rapidly sketched, shows that the
auxiliary ie is of comparatively modern use in the uncombined
form of Iah.
As to its combined form, since at a very early period in
the revealed history men are called by names compounded
 APPENDIX. 287

with. Al, God (Elohim), and as at a later period names

appear in which the auxiliary is used as an agglutinative
particle, it has been supposed that these words contain an
abridgment of the ineffable name, formed upon a similar
plan to the names compounded with Al—their later appear
ance being attributed to the later introduction of the name
Ieue ; and, finally, in comparatively recent times the recog
nition of the progressive growth of this change, with the
value it had at length acquired in the uncombined form,
has made it one of the leading arguments upon which the
Jehovistic theory has been built up. The fallacious character
of such a view, as one of the bases of this theory, cannot fail
to be recognised by the unprejudiced, when it is remembered
that, at least amongst the Jews, the Holy Name was held to
be ineffable and unutterable ; for they would never have
ventured intentionally to employ it as the name of a creature,
even in an abridged or combined form : hence, in all Jewish
names in which a seeming abridgment appears, it is present
as an inflecting medium—certainly in all of the earlier ones,
in which it is manifestly used either in this manner or as
an auxiliary particle.
It is thus perceived that a change in the character of the
language is revealed by the introduction, extension, and,
finally, universal adoption of the so-called Jehovistic names ;*
* That the element of change acted on the language of the Jews, as on
all other languages, hardly any one will venture to deny. In Smith's
Dictionary of the Bible it is remarked on this subject (sub voce Isaiah),
" It is perfectly conceivable that while the written language remained the
same in both kingdoms, as is evidenced by the prophetical books, the
spoken dialect (comp. Judg. xii. 6) of the kingdom of Judah may have
diverged so far from that of the (now perished) kingdom of Israel as to
have received a distinct designation ; and its name would naturally, like
that of the kingdom itself, be drawn from the tribe which formed the chief
constituent of the population."
Admitting that the written differed from the spoken tongue of the Jews,
—that is to say, that it was a dead language, and this from a period which
cannot now be determined, but may have been very early in the history of
the Jewish nation—must have been very early in the history of man, if the

r
288 APPENDIX.

while the gradual nature of the change is learnt from the

presence of the word mrie* as early as Gen. xxii., and the
rare appearance of similarly constructed words in the ancient
Jews have preserved in their writings the earliest chronicles of the human
race ;—and admitting again (with 2 Kings xxii. 8, and 2 Chron. xxxiv. 14)
that the book of the law was lost sight of by the Jews for an indefinite
time, the presumption becomes a certainty that the Hebrew Scriptures
have been perhaps more than once re-interpreted by the Jews— the dead
through the living language—in which process perverted traditions have
grown into corrupted readings, and been finally grafted by the points on
to the text. However much this view may be controverted, it must ulti
mately be received ; and the only wonder in these days of minute critical
investigation and analysis is, that the true relations of the pointed Hebrew
text have not been long since recognised and admitted.
• In the name, Artse-Mrie (Artsah Mariah, Mary-land, or Palestine), of
the land to which Abraham was sent by Ieue to offer his son Isaac in
sacrifice. The narrative sense of the word Mrie is drawn through the stem
ire, " to project upwards " (A.C.,par. 21). The full ephil participle of this
stem would have been mirie had its three radical letters been persistent, and
murie had only the first been unstable ; but since both the first and the last
stem letters are non-persistent, grammarians teach that its actual ephil
participle is mure, which is also its euphal participle ; so that the i is an
accretion even under the accepted principles of derivation and inflection.
In mre the initial letter, i, of ire has been absorbed by and converted into
the participial sign m, so that mre, as a word, represents an apocopated
participle, which in mrie gains the inflecting i; in reality the typical par
ticipial stem has been doubly apocopated, since mr is its true equivalent
here, with the sense "lifting up " —" lifted up," the terminal ie represent
ing the auxiliary verb. The full narrative form thus says, " It is high " —
" It will lift up " —" It has lifted—been lifted up," the syllable mr belong
ing to the stem ire, while the syllable ie is referable to the auxiliary verb
eie. In this way the proper name would appear to have originated through
the idea the aspect of the country raised in the mind of its first beholder,
which reflected itself in the exclamation, "It is high"—an impression
which would be renewed in each succeeding beholder until the consequent
exclamation became recognised as a name which thus may have been
acquired in primeval times, and preserved as a relic of a primitive tongue.
The manner in which the oracular principle appropriates this seemingly
most natural origin to its own mystical purposes has been traced in the
Preface, pp. xvi—xx., and in A. C, par. 153. The same principle of
derivative construction applies when the syllable mr is drawn from either
of the stems roe or ere ; or from others of a similar form. The oracular
element penetrates much deeper than it has been traced—thus, referring mr
to the stem mre, the name becomes " the rebellious land," the appropriate
ness of which interpretation is very striking.
In Artse a feminine termination is seen to agree with Mrie.
[An
 APPENDIX. 289
books. Moreover, since this word is intensely oracular, under
the narrative sense "the high" veiling the mystical decla
ration "Mother of Ieue"—and since it was thus used by
Iette Himself, it would appear that this change was adopted
by the guiding Spirit of the Oracles, because it was adapted
to incorporate the Holy Name mystically into certain words,
for subsequent interpretation. It is also possible that in later
times, when the Jews had commenced reading some of these
mystical meanings as the original narrative sense, that they
thought the name had been incorporated by human design ;
and hence in subsequent instances they may have inten
tionally incorporated it in this way : but even so, the real
significance and historical value of the proper names supposed
to have been compounded with Ieue, in an abridged form,
has been entirely overlooked by both Jewish and Christian
interpreters and commentators.*
The holy name Ieue has been variously associated with
other words designating some of the peculiar attributes of
God, or as memorial titles commemorating some typical act
of God, embodying a promise for future fulfilment. The
designation Ieue-tsbaut has been already noticed (A. C,
par. 140, App. X), so also has the name Ieue-irae (pp. xvi—

An example of a wrong division of the text by the Masoretes, into arti

emrie instead of Artse Mrie, is found in this proper name.
The refinements of the oracular play are almost endless—thus in Gen. xii.
1, Abraham is sent by God to " a land which I will show thee" (ara-c) ;
but in Gen. xxii. 2, to " one of the mountains which I will tell thee of"
(ami alio) : so that the stem rae and syllable mr are even in this manner
brought into relations with each other in regard to this important oracle.
Again, in Gen. xxii., in the word ese, " the lamb" (v. 7), which also (v. 8)
means "has caused me to forget," as well as in the word its, " lifted up"
(v. 4, 13), are seen mystical consonances with the word nse, " did tempt "
(v. 1).
* The Jews were misled into supposing that the so-called Jehovistic
names contained the abridged Divine Name as a narrative sense, intentionally
incorporated, because, in such phrases as " Alleluiah," " Praise ye Ieue,"
the verb and the name so easily melt into one. But there is no similarity in
the two cases, for here the exclamation is an act of lifting up the heart and
the tongue in praise to God.
 \

290 APPENDIX.

xx., and App. 0), with the circumstances of its origin. In

Ieue-nsi (Ex. xvii. 15) another of these remarkable designa
tions is seen. Its force is peculiar, and it is highly oracular.
It says (1) Ieue tempted me. (2) Ieue proved me.
(3) Ieue upheld me. (4) Ieue refreshed me. (5) Ieue
protected me. (6) Ieue forsook me. It has a triple rela
tion :—first, to the battle ; second, to the miraculous supply
of water at Horeb ; and, third, to the promised help of God
in the succeeding battles of Israel. The oracular signifi
cance of the promise given by God to Moses, and commemo
rated in the title Ieue-nsi, is most consoling. It is confirmed
by the typical nature of the fight, which represents the
struggle between the natural and the supernatural in the
individual man, in which the supernatural advances while
man sustains the conflict, but recedes as he relaxes in his
efforts ; and in which he requires sustaining help in order
that he may be enabled to persevere, as well as refreshment
to prevent his courage from flagging ; and in which, more
over, the sustaining help and the refreshment are given to
him if he is in earnest in his desire and resolutely keeps his
own shoulder to the wheel. Hence, when Moses called the
memorial altar Ieue-nsi, he intended to remind the whole
human race that, though they are to be constantly subjected
to temptations and trials, they will be sustained by God
through them all, and refreshed, and encouraged to per
severe in doing their best, even unto the end. In Gen. xxii.
the peculiar attributes of this title are seen in operation on
a very remarkable occasion. Finally, the title Ieue-slum
(Judges vi. 24) says (1) Ieue to preserve, (2) Ieue to
requite, and (3) Ieue—peace. The fragmentary origin of
this title is very characteristic of the manner in which the
oracular force seizes upon prominent elements, and renders
them subservient to its purposes ; for Ieue-slum is derived
from the name of the Speaker, coupled with the first word
of His address, which conveys the promise, which in due
 /
APPEMDIX.

course is fulfilled. This appears very clearly in v. 23, " And

said unto him Ieur—'Peace unto thee,' " in which Ieue-
slum is Ieue—'Peace.'
One of the most interesting characteristics of the name
Ieue is that it is formed of three vowel letters (one of
the,m repeated). This is significant, for in it, as in the
typical triliteral stem, the three in one once more appears ;
while the breathing character of the letters points to the
spiritual nature of the Being whom, in the name, they
designate.*
With reference to this, it is noteworthy that M. Pt^musat
thinks he has recognised the name Ieue in the form J H V,
in the works of Laotseu, a Chinese philosopher, who lived
about six or seven centuries B.C. He cites the passage as
follows: — "Celui que vous regardez et que vous ne voyez
pas, se nomine/; celui que vous ecoutez et que vous n'en-
tendez pas, se nomme Hi; celui que votre main cherche et
qu'elle ne peut pas saisir, se nomme Wei. Ce sont trois etres
qu'on ne peut comprendre, et qui, confondus, n'en font
qu'un." (Smith's Dictionary of the Bible, sub voce Jehovah.)
This is a remarkable quotation, but, instead of pointing to
a Hebrew origin of the Chinese tradition, it most probably
contains a fragment of the primeval revelation to the patri
archs, preserved in a collateral, though similarly derived
channel, quite distinct from the Hebrew line of teaching.

• In consequence of this constitution of the name Ieue, it has been

supposed to figure the Trinity in Unity of God—the repeated letter e (or
h of the Jews) representing the second of the Divine Persons. With re
ference to this view, it is remarkable that this letter is the causative letter
of the language, just as He, not only as the Author, but in His Incarna
tion as the object and end, was the cause of the creation, the details and
results of which that language depicts ; while further, in the grafting of
the consonantal character on to the original vowel nature of this letter, so
as to absorb its value as e into the more material h, in which the one—
assuming a figurative body, under which for a time its higher function
disappears—becomes as it were incorporated into the other, a still more
complete type of the Divine word can be recognised.
 N

292 APPENDIX.

It is remarkable for two reasons:—1. That it has preserved

such a distinct trace of the name Ieue in an independent and
very unexpected direction ; and, 2. For the clear testimony
it gives to the doctrine of the Trinity in Unity of God, as
well as to the early revelation of that doctrine. As by his
Chinese interpreters the ens incorporated here has been
annihilated in " the void," and as he throws no light upon
the source of his statement, it appears that even in the time
of the Eastern philosopher all trace of the origin of the
teaching which he has preserved had been lost.
The identification of the name Ieue with Ieno, Iaou, and
Iabe is important, as confirming the value now given to the
mystic letters ; while through it the manner in which they
lost their original, and acquired their secondary character as
signs, is intelligible—the e, through aspiration, becoming h—
the w passing through v to b.
After all, with regard to the present condition of the
human race, the most important relation of the name Ieue
is that acquired through its application to the delivery of
the children of Israel from their state of bondage in Egypt,
for now Ieue reveals himself as the Redeemer of man—
declaring that He is the source of freedom (pp. 176—178).
Under this aspect every true Israelite or " converted sin
ner," when he utters the name Ieue, exclaims, " He caused
it to be "—that is, my redemption from the servitude of
Egypt—the slavery of sin.

(p.) When it is remembered that the written oracles stand

for spoken ones, and are the representatives of sound, and the
resemblance between certain sounds is recognised, a great
extension is given to the oracular principle. In this way,
while the whole alphabet is broken up into cognate families,
certain letters are most intimately inter-related, so as to be
hardly distinguishable the one from the other in some words.
Thus there are two forms of letters (Samech and Sin) now
 APPENDIX. 293

represented by the s sound ;* which again can hardly be

separated from that of c, is nearly allied to that of ts (Tsade),
and has a very close affinity to that of z. Besides this, the s
has a double sound, Sin and Shin. This distinction also has
been employed for the purposes of the Oracle, as well as the
confusion between h and c, which seems to be quite mystical
in its origin and use.
An interesting example of the application of this principle
can be gathered from the interpretation of the monogram of
Christ, I H S, through its <?!<as/-sounds : for then reading it
IHC (iec), which in one of the older forms of writing it
closely resembles, it says, " He will chastise ;" and thus
incorporates into that monogram the entire office of Christ—
His relations to hardened and impenitent, as well as to re
generated, man.

(q.) In the earlier chapters of Genesis some of the deepest

and most abstract problems of the day are approached and
solved. This is remarkable, since, without regard to the
value of the solution, the fact that it is contained in the
earliest known historical record leaves the question as
between the infidel and the believer in this position—
that the mind of man, according to the oldest testimony
extant, was, when that testimony was moulded into form,
occupied with the same subjects as the would-be most enlight
ened of his race are devoting their entire energies to now ;

* It is upon the distinction between these two letters, and not that
between Sin and Shin, that the traditional Shibboleth versus Sibboleth
(Judg. xii. 6) is grounded, so that the points are not involved in it—as
indeed they could not have been, since they were not invented till so long
afterwards. The actual distinction in sound noted in the text cannot be
reproduced with certainty ; it is not that of the English Version, but depends
upon an organic difference which passes into the sense, giving it an oracular
import, for the two words absolutely differ. The distinction is more cor
rectly represented by the contrast between S and Z. In Smith's Dictionary
of the Bible the Hebrew pronunciation of the two words is given respec
tively as Scibboleth and Zibboleth.
294 APPENDIX.

and that, unless supernaturally taught, it grappled with and

explained them, and this in a reasonable manner : so that if
those chapters do not flow from a Divine revelation, it must
be admitted that man had reached as high a position in the
intellectual scale then as now, in spite of his assumed savage
condition, as compared with the present state of civilization.
Indeed, it might be fairly claimed that in reality he occupied
a far higher one, since, given the element of faith in the
truth of solutions which even the unbeliever admits to be
plausible, though he would only regard them as suggestive
speculations clothed in an allegorical form, and it is found
that he has solved in a clear and rational manner the very
problems which in the present day have proved impenetrable
to the highest merely intellectual efforts, when examined and
considered apart from the view he then arrived at.
This becomes still more remarkable, when it is remembered
that the ancient narrative has so long satisfied, and still con
tinues to satisfy, the best instructed of his race—who indeed
accept it as an inspired history—the product of a Divine
revelation.

(r.) One of the most suggestive evidences that a Divine

Guiding Power over-rules the world, and is still speaking
oracularly to man, although the oracular utterances are dis
regarded, is found in the application of the psychical prin
ciple of interpretation to words whose origin is well known,
and which are now in common use, perhaps in slightly varied
forms in more languages than one, by reading them through
the physiological meanings of the primitive radicles to which
their consonants refer them. Thus the word oracle, through
a-rcl, says, "I approach in a circuitous manner;" through
a-rc-l, "I am an offspring of God;" through arc-l, "Pre
pared, or extended, of God;" through a-rk-l, " I am expanded
of God ;" and, finally, through a-rch-l, " I am a spirit of
God "—" I impart spirit unto." The word Pentateuch —pnti
 APPENDIX. 295

tch, says : (1) " I open the thou livest"—that is, " I reveal the
source of life ;" (2) " I change—thou livest," in which the
mystical element addresses the material frame—the spirit
or sense speaks to the text —its body ; and, (3) " I change
colour," or vary in the meaning imparted to me. The word
Palestine, in pl sin, says simply, but emphatically, "Satan
fell ;" which it explains by adding, in pl s-tn, " That which
is animal— that is, The beast — fell;" while it adds, in
phl st-n, " He worked out their redemption." * Then the
word apostle says, a-p-st-l, "I unfold the redemption of
God "—" I open redemption unto " — " I close redemption
against/' Again, in the word church—a very remarkable
one, since, when written in Hebrew characters, it is the
same, whether read backwards or forwards, then forming a
stem which says, " It encloses," " veils," and " protects,"
in which r, the symbol of progressive advance (p. 31), is
enclosed between, and, as it were, guarded by ch (Cheth),
the symbol of life—is found ch-rch, " Spirit causes to live,"
and " It causes spirit to live." In the word priest, p-rs-t,
" The mouth of the Head art thou,"—that is, the mouthpiece
of Christ ; pr-st, " He makes redemption fruitful ; " and
prs-t, " Thou art dedicated to," " makest clear," " spreadest
abroad," " impartest unto," " aidest," " unfoldest," and
" causest to grow." In the word Saviour, sb-aur, " He
restores the light;" and sb-iair, "He replaces that which
will shine," or " He will cause it to shine again." In
Paraclete, pr-clt, " Thou art infusing grace into the fruit"
—that is, the fruit of redemption, or man—" thou art con
firming," "maturing," and "making the fruit perfect;"
and p-rch-l-t, " The pouring forth of the Spirit of God art
thou," "The pouring forth of the Spirit unto art thou."
And, finally, in Apocalypse, a-pcl-aps, "I enclose the end;"
a-pc-l-aps, " I pour out concerning the end;" and a-p-cl-aps,
" I enfold the entire end" — " I unfold the entire end."
* In Satan the t is the rampant Teth, but in Seth the mystical Tau.

r
296 APPENDIX.

In this way every important word, irrespective of its

origin, or the language of which it forms a constituent
element, can be made self-interpreting, by the application
of the physiological law ; and in this way it is learnt that
all important words, and especially those bearing upon the
relations between God and man, are oracular, and, there
fore, must have been divinely over-ruled in their selection.
A very significant question is suggested by the results just
reached. Is it possible that this system of interpretation
reduces all languages to the primeval language of the world
—the mystic, or Divine Tongue ?
Under this aspect, and as bearing upon the whole subject
that has been discussed in this volume, it is interesting to
notice that the word Bible becomes identified with Babel, and
is thus found to declare of itself that in its received form,
which that word designates, it actually represents a confusion
of tongues.

London : Benjamin Pardon. Printer, Paternoster How.

 London, New Burlington Street,
October, 1865.

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 A CLASSIFIED INDEX

MISSIS. tSflGOUc k S§NS' CATAMCTE.

ANATOMY. DISEASES OF WOMEN MATERIA MEDICA and

PACK AND CHILDREN. »«■ PHARMACY—continued.
Anatomical Remembrancer . . 3 Ballard on Infants and Mothers 4 PA OK
Flower on Nerves 11 Bennet on Uterus 6 Nevins' Analysis of Pharmacop. 20
Hassall's Micros. Anatomy .. 14 Do. on Uterine Pathology . . 6 Pereira's Selecta e Prsescriptls 21
Ueale's Anatomy of the Langs 14 Bird on Children 7 Pharmacopoeia Londinensis .. 22
Heath's Practical Anatomy .. 16 Bryant's Surg. Diseases ofChild. 7 Preserver's Pharmacopoeia .. 22
Holden's Human Osteology .. 15 Eyre's Practical Remarks .. 11 Royle's Materia Medica . . . . 24
Do. on Dissections .. ..15 Harrison on Children . . . . 14 Squire's Hospital Pharmacopeias 26
Huxley's Comparative Anatomy 16 Hood on Scarlet Fever, &c. . . 16 Do. Companion to the Phar
Jones1 and Sieveking's Patho Kiwiach fed. by Clay1 on Ovaries 9 macopeia 26
logical Anatomy 17 Lee's Ovarian «fe Uterine Diseases 18 Steggall's First Lines for Che
Maclise's Surgical Anatomy . . 19 Do. on Speculum 18 mists and Druggists . . . . 26
St. Bartholomew's Hospital Ritchie on Ovaries 23 Stowe's Toxicological Chart . . 27
Catalogue 24 Seymour on Ovaria 25 Taylor on Poisons 27
Sibson's Medical Anatomy .. 25 Smith on Leucorrhcea .. ..26 Waring's Therapeutics .. ..29
Waters' Anatomy of Lung 29 Tilt on Uterine Inflammation. . 28 Wittstein's Pharmacy . . . . 31
Wheeler's Anatomy for Artists 30 Do. Uterine Therapeutics . . 28
Wilson's Anatomy 31 Do. on Change of Life . . . . 28
Underwood on Children . . . . 29 Adams on MEDICINE.
Rheumatic Gout . . 3
Wells on the Ovaries 30 Addison on Cell Therapeutics. . 3
West on Women 30 Do. on Healthy and Dis*
CHEMISTRY. Do. (Uvedale) on Puerperal eased Structure 3
30 Aldis's Hospital Practice .. .. 3
Abel & Bloxam's Handbook . . 3 Anderson on Fever 4
Bernays' Notes for Students . . 6 GENERATIVE ORGANS, Austin on Paralysis 4
Bowman's Practical Chemistry 7 Barclay on Medical Diagnosis . . 4
Do. Medical do. . . 7 Diseases of, and SYPHILIS. Barlow's Practice of Medicine 4
Fownes' Manual of Chemistry . . 12 Acton on Reproductive Organs 3 Basham on Dropsy ft
Do. Actonian Prize . . . . 12 Coote on Syphilis 10 Brinton on Stomach 7
Da Qualitative Analysis . , 12 Gant on Bladder 13 Do. on Ulcer of do 7
Fresenius* Chemical Analysis . , 12 Hutchinsonon Inherited Syphilis 1 6 Budd on the Liver 8
Galloway's First Step .. ..12 Judd on Syphilis 17 Do. on Stomach 8
Do. Second Step .. ..12 Lee on Syphilis 18 Camplin on Diabetes 8
Do. Analysis 12 Parker on Syphilis 21 Chambers on Digestion . . . . 8
Do. Tables 12 Wilson on Syphilis 31 Do. Lectures 8
Griffiths' Four Seasons .. ..13 Davey'sGanglionicNervousSyst 11
Horsley's Chem. Philosophy .. 16 HYGIENE. Eyre on Stomach 11
Mulder on theChemistryof Wine20 Armstrong on Naval Hygiene 4 French on Cholera 12
Plattner& Muspratton Blowpipe22 Beale's Laws of Health . . . . 5 Fuller on Rheumatism .. .. 12
Speer*s PathoL Chemistry . . 26 Do. Health and Disease . . 5 Gairdner on Gout 12
Sutton's Volumetric Analysis . 27 Bennet on Nutrition 6 Gibb on Throat 13
Carter on Training 8 Granville on Sudden Death . . 13
Chavasse's Advice to a Mother . . 9 Gully's Simple Treatment .. 13
Do. Advice to a Wife . . 9 Habershon on the Abdomen . . 13
CLIMATE. Dobell's Germs and Vestiges of Do. on Mercury .. ..13
Disease 11 Hall (Marshall) on Apncea .. 14
Aspinall on San Remo . . . . 4 Do. Diet and Regimen 11 Do. Observations.. 14
-Bennet'6 Winter in the South of Fife & Urquhart on Turkish Bath 1 1 Headland—Action of Medicines 14
Europe 6 Granville on Vichy 13 Hooper's Physician's Vade-
Dalrymple on Egypt 10 Hartwig on Sea Bathing .. ..14 Mecum 13
Francis on Change of Climate . . 12 Do. Physical Education 14 Inman's New Theory .. ..16
Hall on Torquay 14 Hufeland'sArt ofprolonging Life 16 Do. Myalgia 16
Haviland on Climate 14 Lee's Baths of Germany .. ..18 James on Laryngoscope . . . . 17
Lee on Climate 18 Da do. Switzerland .. 18 Maclachlan on Advanced Life . . 19
Do. Watering Places of England 18 Moore's Health in Tropics . . 20 Marcet on Chronic Alcoholism . 19
McClelland on Bengal . . . . 19 Parkes on Hygiene 21 Meryon on Paralysis . . . . 20
McNicoll on Southport . . . . 19 Parkin on Disease 2J Pavy on Diabetes SI
Martin on Tropical Climates . . 20 Pickford on Hygiene .. ..21 Peet's Principles and Practice
Moore's Diseases of India . . 20 Robertson on Diet 24 of Medicine 21
Scoresby-Jackson's Climatology 24 Routh on Infant Feeding.. .. 23 Richardson's Asclepiad .. ..23
Shapter on South Devon . . . . 25 Rumsey's State Medicine . . . . 24 Roberts on Palsy 23
Siordet on Mentone 25 Tunstall's Bath Waters .. ..28 Robertson on Gout 24
Taylor on Pau and Pyrenees . . 27 Wells' Seamen's Medicine Chest 30 Savory's Compendium .. ..24
Wife's Domain 30 Semple on Cough 24
Wilson on Healthy Skin .. ..31 Seymour on Dropsy 25
DEFORMITIES, &c. Do. on Mineral Waters . . 31 Shaw's Remembrancer . . . . 2ft
Do. on Turkish Bath . . . . 31 Smee on Debility 25
Adams on Spinal Curvature . . 3 Thomas' Practice of Physic . . 27
Bigg's Orthopraxy 6 Thudichum on Gall Stones . . 28
Bishop on Deformities . . . . 6 MATERIA MEDICA and Todd'a Clinical Lectures . . . . 28
Do. Articulate Sounds . . 6 Tweedie on Continued Fevers 29
Brodhurst on Spine 7 Bateman'sPHARMACY.
Magnacopia . . . . 5 Walker on Diphtheria .. ..29
Do. on Clubfoot . . . . 7 Beasley's Formulary . . . . , . 5 Wells on Gout 30
Godfrey on Spine 13 Do. Receipt Book . . . . 5 What to Observe at the Bedside 19
Hugman on Hip Joint .. ..16 Do. Book of Prescriptions 5 Williams' Principles 30
Tamplin on Spine 27 Frazer's Materia Medica . . . . 12 Wright on Headaches . . . . 31
— ©*>
 CLASSIFIED INDEX.
MICROSCOPE. OPHTHALMOLOGY—con(A SCIENCE—continued. r*oi
Ilealc on Microscope in Medicine Jones' Ophthalmic Medicine . . 17 Jones on Body, Sense, and Mind 1 7
Carpenter on Microscope . . Do. Defects of Sight .. ..17 Mayne'B Pratt's
Lexicon
Genealogy of Creation . . 22
20
Schacht on do. .. Do. Eye and Ear 17 Do. EccentricA Centric Force 22
Nunneley on the OrgansofVision 21
MISCELLANEOUS. Solomon on Glaucoma . . . . 26 Do. on Orbital Motion . . . . 22
Do.Astronomicallnvestigations 22
Acton on Prostitution .. .. Walton on the Eye 29 Do. Oracles of God 22
Barclay's Medical Errors Wells on Spectacles 3O Price's Photographic Manipula
Barker* Edwards' Photographs PHYSIOLOGY. tion 22
Bascorae on Epidemics Hainey on Shells 23
Bryce on Sebastopol 7 Carpenter's Human . . Reymond's Animal Electricity 23
Buckle's Hospital Statistics . . 8 Do. Do.
Comparative . .
Manual Taylor's Medical Jurisprudence 27
Cooley*s Cyclopaedia 9 Heale on Vital Causes Unger's Botanical Letters . . 29
Gordon on China 18
Graves' Physiology and Medicine 13 O'Reilly on the Nervous System 21 Vestiges of Creation 21)
Guy's Hospital Reports Richardson on Coagulation . . 23
13 Shea's
Harrison on Lead in Water 14 Animal Physiology 25 SURGERY.
Hingeston's Topics of the Day . l.'i Virchow's (ed. by Chance) Cel Adamson Reparation ofTendons
8 Do. Subcutaneous Surgery
Lane's Hydropathy 18 lular Pathology
Lee on Homoeop. and Hydrop. 18 Anderson on the Skin
London Hospital Reports . . . 1!) PSYCHOLOGY. Ashton on Rectum 4
Marcet on Food 19 Arlidge on the State of Lunacy Barwell on Diseases of Joints . . 4
Massy on Recruits 20 bucknill and Tuke's Psycholo Brodhurst on Anchylosis . . . . 7
Mayne's Medical Vocabulary . 2(1 gical Medicine Bryant on Diseases of Joints . . 7
Part's Case Book 21 Conolly on Asylums 9 Callender
Chapman
on Rupture
on Ulcers
8
?9
Redwood's Supplement to Phar Davey on Nature of Insanity . . 11
macopoeia 23 Dunn's Physiological Psychology 1 1 Do. Varicose Veins . . 9
Ryan on Infanticide 24 Hood on Criminal Lunatics . . 16 Clark's Outlines of Surgery . .
Snow on Chloroform 26 Millingen onTreatment ofInsane 20 Collis on Cancer 9
Steggall's Medical Manual . . 26 Noble on Mind Cooper (Sir A.) on
21 Do. (S.) Surg. Dictionary 10Testis . . 10
Do. Gregory's Conspectus 26 Williams (J. H.J Unsoundness of 10
Do. Celsus
Whitehead on Transmission . . 30
26 Mind 30 Coulson on Lithotomy
Curling on Rectum 10
Do. on Testis
PULMONARY and CHEST Druitt'sSurgeon'sVade-Mecum 10
U
NERVOUS DISORDERS DISEASES, &c. Fergusson's Surgery 11
AND INDIGESTION. Gam^ec'sAmputationatHip-jointl3
Birch on Constipation . . . . 6 Alison tion
on Pulmonary Consump
3 Gant's Principles of Surgery . . 13
Carter on Hysteria 8 on Lungs and Heart . . G Heath's Minor Surgery and
Downing on Neuralgia .. ..II Billing Bright on the Chest 7 Bandaging '5
Hunt on Heartburn 16 Cotton on Consumption . . . . 10 Higginbottom on NitrateofSilver 15
Jones (Handfield) on Functional Do. on Stethoscope ..10 Hodgson on Prostate 15
Nervous Disorders 17 on Lungs and Heart .. 10 Holt on Stricture W
Leared on Imperfect Digestion 18 Davies Dobell on the Chest 11 James on Hernia 17
Lobb on Nervous Affections .. 19 Fenwick on Consumption . . ..11 Jordan's Clinical Surgery .. 17
Radcliffe on Epilepsy . . . . 22 Fuller on Chest 12 Lawrence's Surgery 18
Reynolds on the Brain . . . . 23 Do. on Heart Do. Ruptures *8
Do. on Epilepsy ..23 Jones (Jas.) on Consumption. . 117 Liston's
Rowe on Nervous Diseases .. 24 Laennec on Auscultation . . . . 18 Logan on Skin Diseases . . . . 18
Surgery
19
Sieveking on Epilepsy . . . . 25 20 Macleod's Surgical Diagnosis . . 19
Turnbull on Stomach . . . . 28 Markham on Heart
Peacock on the Heart .. ..21 Do. Surgery ofthe Crimea 19
OBSTETRICS. Richardson on Consumption . . 23 Maclise on Fractures 19
Salter on Asthma 24 Maonder's Operative Surgery . . 20
Barnes on Placenta Previa . . 4 Skoda on Auscultation . . . . 20 Nunneley on Erysipelas .. .. 21
Hodgeson PuerperalConvulsions 15 Thompson on Consumption . . 27 Pirrie's Surgery 22
Lee's Clinical Midwifery .. ..18 Timms on Consumption . . . . 28 Price on Excision of Knee-joint 22
Do. Consultations 18 Turnbull on Consumption . . 28 Salt on Rupture 24
Leishman'B Mechanism of Par Waters on Emphysema .. ..29 Sansom on Chloroform . . . . 24
turition 18 Weber on Auscultation . . . . 29 Savage's Female Pelvic Organs 24
MackenzieonPhlegmasiaDolens 19 Smith (Hy.) on Stricture . . . . 25
Pretty's Aids during Labour . . 22 RENAL and URINARY Do. on Haemorrhoids . . . . 25
Priestley on Gravid Uterus 22 DISEASES. Do.ontheSurgeryoftheRectum 25
Ramsbotham's Obstetrics . . Do. (Dr. J.) Dental Anatomy
Do. Midwifery.. 23 Acton onon Urine
Urinary Organs . . 3 and Surgery 26
Sinclair & Johnston's Midwifery 25 Beale 5 Squire on Skin Diseases : . . 26
Smcllie's Obstetric Plates. . . . 25 Bird's Urinary Deposits . . . . 6 Steggall's
10 Teale on Amputation . . . . 26
Surgical Manual ..
Smith's Manual of Obstetrics . . 26 Coulson on Bladder 27
Swayne's Aphorisms 27 Hassall on Urine 14 Thompson on Stricture . . . . 27
Waller's Midwifery 29 Parkes on Urine 21 Da on Prostate . . . . 27
Thudichum on Urine . . . . 28 Do. Lithotomy and Lithotrity 27
OPHTHALMOLOGY. Todd on Urinary Organs . . . . 28 Tomes' Dental Surgery . . . . 28
Cooper on Injuries of Eye . . 9 Toynbee on Ear 28
Do. on Near Sight . . . . 9 SCIENCE. Wade on Stricture 29
Dalrymple on Eye Watson on the
10 Baxter on Organic Polarity . . 5 Webb's Surgeon's Ready Rules 29Larynx . . . . 29
Dixon on the Eye II Bentley's Manual of Botany . . 6 Williamson on Military Surgery 30
Hogg on Ophthalmoscope . . 15 Bird's Natural Philosophy . . 6 Do. on Gunshot Injuries 30
Holthouse on Strabismus . . .. 15 Craig on Electric Tension . . 10 Wilson on Skin Diseases . . . . 31
Do. on Impaired Vision 15 Hardwich's Photography . . .. 14 Do. Portraits of Skin Diseases 31
Hulke on the Ophthalmoscope 16 Hinds' Harmonies 15 Yearsley on Deafness . . . . 31
Jacob on Eye-ball 16 Howard on the Clouds . . . . 16 Da on Throat 31
Jago on Entoptics 17 Jones on Vision 17
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