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ANTIQUITY UNVEILED.

ANCIENT VOICES

FROM THE

SPIRIT REALMS

DISCLOSE THE MOST STARTLING REVELATIONS,
PROVING CHRISTIANITY

TO BE OF

HEATHEN ORIGIN.

Truth crushed by Priests shall rise again.
SECOND EDITION.
PHILADELPHIA;

ORIENTAL PUBLISHING CO,

1894.

ORIENTAL PUBLISHING COMPANY.

Philadelphia.

e*7ffi

1$?

DKDICATION.

One who loved Truth more than the commendation
of men, left on record as a legacy to the human race,
a sentiment, at once so truly religious, broad and
elevating, that we quote his lines in this connection :

"The world is my country,

To do good my religion." Faixe.

With the same broad and philanthropic spirit which
inspired the above we dedicate this work to the world.

ILLUSTRATIONS.

J M. Roberts, Esq., . . Frontispiece

Apollonius. The Nazarexe, . . .14

Symbols of the Crucified Lamb and the

Crucified Man, . . . 100

Burning of the Condemned Books, . . 401

Prometheus Bound, (Whose Tragedy was
the Prototype of tiir Crucifixion of

the Christian Jesus,) . . . 515

CONTENTS.

PAGE

Preface, 3

Introductory, . 11

Apollonius, the Nazarene, The Jesus of the Christians, 14

Apollonius of TYANA,the Nazarene. Born A. D. 2, died A. D.
99 His history and teachings appropriated to formulate
Christianity The original gospels of the New Testament
brought from India, ........ 17

Damis, the pupil of Apollonius. The Epistles of Timothy written

to Damis India the source of Christianity, ... 35

Deva Bodhisatoua, a Buddhist Prophet. The original gospels
as understood by the Hindoos Received from spirit sources
through Bodhisatoua as a medium, ..... 48

Plotinus. The testimony of Ulphilas, Apollonius, Vespasian,
Deva Bodhisatoua and others confirmed The scriptures of
Buddhism and their relation to Christianity, ... 57

Pope Gregory VII. His reason for destroying the library of the
Palatine Apollo The manuscripts contained therein would
prove the non-existence of Jesus Christ, .... 59

Euthalius, a Greek Theologian. The teachings of Apollonius of
Tyana mutilated to make good the Christian scheme Eutha-
lius substitutes Paul and the Christ idea for Apollonius and
Chrishna in these writings The Acts of the Apostles,
Pauline and Catholic epistles divided by him into verses, . 61

Potamon, the great Alexandrian Reformer. His attempt to
purify the existing religions leads to exile The Eclectic
School of Philosophy The teachings of Potamon drawn
upon to fabricate Christianity, ...... 64

Vespasian, a Roman Emperor. No such person among the Jews
as Jesus of Nazareth The books of the Jews Disease
produced by spirits Apollonius a great medium, . . 79

Herodes Agrippa II, King of Judea. The true version of the

trial of Paul before Agrippa as given in Acts, ... 82

Pliny the Younger. His letter to Trajan referred to the Esse-

nes and not to the Christians The word Christians a forgery, 87

VI CONTENTS.

Origen. Christianity and Paganism identical The narratives page
relating to the person Jesus Christ derived from the Greek
and Egyptian god makers, ....... 89

Flavius Josephus, a Jewish Historian. The reference to Jesus
of Nazareth fraudulently interpolated by some Christian
copier of his history No such person as Jesus of Nazareth
existed in the time of Josephus, ...... 91

Vflavius Philostratus, biographer of Apollonius of Tyana.
The non-existence of the Christian religion in his day
Apollonius worshiped in Rome as the saviour of men Every
effort made by Popes and Emperors to destroy the history of
Apollonius, ......... 94

Cosmas Indicopleustes, the great Antiquarian. The symbols or
keys of the Christian religion found on the Adulian marble
Fraudulent plates being manufactured by excavators to sup-
port the Old Testament, 100

Jean Jacques Barthelemy, a French Scholar. The modern
Christian religion under the form of symbolic worship writ-
ten upon all the temples and tombs of antiquity, . . 10 1

Henry Salt, an eminent English Traveller. All historic religions
have their origin in the Sun Blinded by Christianity while
on earth, ........ . 104

M. Servillius Nonianus, a Roman Consul. The Christian Jesus
none other than the Chrishna of the Hindoos No Christians
nor Christianity in the time of Nero, A. D. 45 to 68, . . 108

Ptolemy Philadelphus. The Alexandrian Library Where
the principal parts of the creeds and tenets of all religious
systems were obtained, ....... 1 09

Pontius Pilate, Procurator of Judea. He knew nothing of the
Jesus of the Christians Jesus Onanias a robber, tried before
him and crucified by the Roman soldiers This testimony
positively corroborated in our own times, . . . . 112

Cyrillus Luchar, a Greek Patriarch. The Alexandrian manu-
script The infamy of Christianity Millions of ruined souls
in the after-life because of its teachings Christianity not
from the Jews but from the Greeks, 114

Quintillian. Denies the existence of Jesus Christ The cross
has been the symbol of various religions ever since the days
of Rameses II of Egypt, 118

Julius Lucius Florus, a Roman Historian. The spirit of pro-
gress buried beneath Christianity Jesus and his so-called
apostles not known in Rome A. D. 125, . . . . 1 20

CONTENTS. VII

Urban VIII, a Roman Pontiff. Facts in regard to the mingling PAGE
of Paganism and Christianity The bronze decorations of
St. Peter's at Rome Where obtained, . . . . 122

Aquila, a Cappadocian Philosopher. Neither Jew nor Christian
Not the translator of the Greek version of the Old Testament
as recorded in history, ....... 123

Symmachus, a Grecian Statesman. The Christian religion a

duplication of the Eleusinian mysteries, . . . . 124

Pomponius Mela, a Roman Geographer. No Christians at

Antioch A. D. 54 The goddess Diana worshiped, . . 126

Cardinal Stefano Borgia. Christianity cannot stand the
blazing light of the original writings of the Latin Fathers
if placed in the hands of scholars and free thinkers, . . 128

Caracalla, bishop of Nicomedia. The Council of Nice All
works pertaining to the mythological origin of Christianity
to be destroyed Bibliomancy, . . . . . . 129

Hegesippus, a Greek Theologian. The attempt to make a new
religion out of the old religions The struggle between
learned scholars and pagan priests, ..... 131

Ulphilas, a Catholic Bishop. The source of the Codex Argen-
teus The Brahminical gospels of Apollonius translated from
the Samaritan tongue in the Fourth Century The names
changed to suit his Christian employers, .... 133

Abgarus, a Grecian Priest. The famous letter to Jesus Christ
a forgery by Christian writers He corresponded with Jesus
Malathiel, a Jewish priest Eusebius responsible for the
circulation of this falsehood, ...... 135

Gregory, bishop of Constantinople. Destruction of many valua-
ble books Jesus interpolated for Apollonius in history
Eusebius spent his whole life in mutilating and destroying
everything that militated against Christianity, . . . 138

Eusebius of C^esarea. An unwilling witness The power of
truth All Epistles and Gospels in reality the creation of
Christian priests Justin Martyr the forger of the passage in
Josephus in relation to Jesus Christ Eusebius admits copy-
ing it Dr. Lardner's arraignment of Eusebius What Gib-
bons thinks of Eusebius, . . . . . . . 141

Alciphron, a Greek Writer. The story of the " Wise Men of the
East," a theological legend brought from India by the
Gymnosophists, . . . ... . . . 150

Sir Thomas Bodley, founder of the Bodleian Library. The
Anti-Nicene library Collection of manuscripts against the
Council of Nice Missing leaves of the Cambridge manuscript, 152

VIII CONTENTS.

Marcion, the Father of Christianity. The Pauline Epistles ap- PAGE
propriated by Marcion He changes them The description
of Paul inteq:>olated to disguise the identity of their author,
Apollonius of Tyana, ........ 154

Lucian, a Greek Satirist. The insignificant measures used to
formulate the Christian Gospels The St. Luke of the Gos-
pels Apollonius the Apollos of the Greeks The original
works of Lucian mutilated Who St. Paul and St. Mark were, 157

COXSTANTINUS Pogonatus. The sixth council of Constantinople
A. D. 680 Prometheus of the Greeks adopted to represent
Jesus Christ Lamb worship changed to man worship
Lamb worship a relic of paganism The edict prohibiting
the worship of the lamb on the cross, . . . . 160

Constantine THE Great. Fettered by the truth The Budd-
histic gospels mingled with the teachings of Potamon, . 162

Epaphroditus, a Latin Grammarian. Josephus a member of the
Ancient Order of the Initiated Why Josephus did not
mention Apollonius in his history, . . . . . 163

F. Nigidius Figulus. Connection of astrology with Christianity, 166

Vellius Paterculus. The Signs of the Zodiac the key to all

religions, .......... 167

Gregory, bishop of Neo-Csesarea. Apollonius worshiped in the
Temple of Apollo Valuable manuscripts destroyed by
Eusebius, .......... 169

Ummidius Quadratus, Governor of Syria. The feast of the
unleavened bread a blood purifying ceremony The carefully
concealed secrets of the Essenes Travels in India, . . 170

C. Cornelius Tacitus, a Roman Historian. The Essenian
Brotherhood Spirit manifestations Never heard of the
Christian Jesus nor of Christianity, . . . . . 173

Manetho, an Egyptian Priest. The god Osiris of the Egyptians
Materialization as understood by the ancients The Sun
personified, the revered saviour of all nations, . . . 175

Varro, a Roman Writer. The celebrated literature of the ancients
destroyed by the Christian hierarchy His " Key to Ancient
Religions " destroyed by order of Constantine the Great, . 177

Ignatius of Antioch, Patriarch of the Essenes. Apollonius of
Tyana investigated the religion of the Essenes The sacred
writings of the Essenes blended with those Apollonius
received from India, ........ 179

TlTUS LlVIUS, a Roman Historian. The birth, life, death and
resurrection of Jesus Christ as portrayed in the annual
passage of the Sun through the constellations of the Zodiac, 181

CONTENTS. IX

Q. Veranius. The God of the Britons identical with the God of page
the Christians The idea of being saved by a man born of a
virgin, established among barbarous people centuries before
the Christian era, 183

Porphyry, a so-called Heathen Philosopher. None of the early
Christian Fathers, so-called, were Christians in reality The
gods of all religions have arisen out of astronomy and
astrology, .......... 185

Marcantonio De Dominis, a Heresiarch. The old Roman
gods, re-chiselled by the sculptors, are the Apostles of the
Christian religion The vestments of the Roman Catholic
priesthood copied from the priests of Apollo, . . . 187

Sejanus, the favorite of Tiberius. New light on the story of the

crucifixion The obliterated portion of the Alexandrian Codex 189

Aloysius Lilius, an Italian Savant. The connection of the life
of the so-called Jesus Christ with the gods of antiquity The
doctrines of the Christian Trinity based on the Pagan Trinity, 191

Pompaeius Saturninus. The secret meeting of the Sons of the

Sun or the Initiated Ancie.nt Spiritualism, . . . 193

Carra. The inscriptions on the Adulian Marble relate to the

life and miracles of Apollonius of Tyana, .... 195

Clement Alexandrinus. His writings mutilated by Eusebius
interesting revelations concerning the Christian cross
The Council of Alexandria, 197

Hermogenes, the Essenian rival of St. Paul. Astronomy the key
to the Book of Revelation To understand the symbolism
of Christianity read the stars, ...... 200

Jean Sylvain Bailly. What can be found at Ancient Tyre

An important book, ........ 203

Cardinal Cesar Baronius, Librarian of the Vatican. The
Hindoo god Chrishna, in reality the Christ of the Christians
Sworn to eternal secrecy, ...... 205

Rufus Quintius Curtius. The Jewish legends borrowed from

Persian mythologies The breast plate of Josephus, . . 207

M. Atilius Regulus. The Greek and Roman religions copies

of the Egyptian religion of Osiris or the sun personified, . 210

Robert II, of France. The Great Infinite has marked out no
set of religious rules for men to be governed by The effect
of too much religious belief All pictures of Jesus Christ
copies of those of Apollonius of Tyana, . . . . 212

Pythagoras, the Samian Sage. The god principal within us
In ancient times all sages were mediums The effects of
erroneous religious teaching of children almost ineradicable, 214

X CONTENTS.

AMMONIUS SACCAS, the pupil of Potamon. The Book of Reve- PAGE
lation written under spirit control by Apollonius Christian-
ity known under the name of Gnosticism, . . . . 218

Galerius, a Roman Emperor. Why Diocletian issued his famous

edict against the Christians, ...... 222

George Deyverdun. The Last Supper taken from the Eleusi-
nian Mysteries Gibbons' book, " ^Eneas, The Lawgiver of
the Eleusinian Mysteries," destroyed by the clergy, . . 225

Heinrich E. G. Paulus. The Gospel of St. Matthew A

remarkable communication, ...... 226

Sigebert Havercamp. The writings of Damis in existence as

late as the Eighteenth Century, ...... 230

Charles De Brosses. The worship of the Fetish gods Chris-
tianity a mixture of all preceding religions, . . . 332

Christian Thomasius, Jurist and Philosopher. Luther knew
that Jesus Christ was a myth but dared not acknowledge it
The true cause of Materialism in Germany, . . . 235

Saturninus, the Essenian Philosopher. The founder of Gnos-
ticism The story of Jesus of Nazareth, and the Christian
Scriptures the mixed systems of Brahmanic, Buddhistic,
Jewish, Essenian and Gnostic teachings Apollonius heals
by the laying on of hands, ....... 237

Cardinal Robert Bellarmine. Compelled to testify by the
disappointed hopes of millions who believed and trusted in
Christianity Refers to the portrait of Apollonius All
should know who the real Jesus was, ..... 242

HORMISDAS, a Roman Catholic Pontiff. Destruction of the
Pauline Epistles Eusebius a scoundrel Jesus Christ wor-
shiped in the form of a lamb Romanism is Paganism
changed into Christianity, ....... 244

Appian, a Roman Historian. His writings destroyed by the
Christians The Hindoo Chrishna changed into the Greek
Christos, 246

John Fidknza, St. Bonaventura. The doctrines of Apollonius

in the hands of the Maronite Priests on Mt. Lebanon, Syria, 250

Annius of Viterbo, a learned Dominican Friar Startling rev-
elations The manuscripts saved from the Alexandrian
library The key to the old Egyptian manuscripts found at
the entrance of the ancient temple of Apollo at Rome, . 252

Mi/.RAIM, the Chaldaic king of Egypt. The worship of the
Egyptians The signs of the Zodiac New facts in history
Mizraim the name of a king and not the name of a country
as claimed by historians, ....... 256

CONTENTS. XI

Euxenus, a Pythagorean Philosopher. The teacher of Apollo- page
nius Explains the seven Pythagorean principles as taught
in his day, .......... 264

Jean Baptiste Colbert, Prime Minister of France. The in-
scription on the marble throne at Adulis, referred to Apollo-
lonius of Tyana The Armenians fire worshipers The
ancient Egyptian virgin Isis identical with the Christian
Virgin Mary, ......... 269

Godfrey Arnold, a German Mystic. The communication of

Euthalius confirmed, 272

August Von Schlegel, a German Philologist. The Tamil
language more ancient than the Sanscrit The Tamil idea
of the Trinity, ......... 274

Bodhishormah, a Buddhist Priest. The books of the New
Testament from St. John to Revelations parodied from the
versions of Bodhisatoua The Gospels of Matthew, Mark
and Luke derived from ancient Gymnosophic religions, . 276

Servius Sulpicus Galba, a Roman Emperor. Who the Jesus
of Nazareth was that created such confusion at Jerusalem,
A. D. 34-35, 280

Junianus Justinus, a Latin Historian. More works mutilated
by Christian writers Hesus Christos changed to Jesus
Christ in the days of Eusebius, . . . . . . 285

Plotina Pompeia', wife of the Emperor Trajan. The famous
letter of Pliny the Younger to Trajan What the light of
truth reveals Ancient copies still in existence fraudulently
interpolated in order to manufacture proof of the existence
of the Christians at an early period The worship of Apol-
lonius at Rome The historical proofs of the existence of
Jesus disappear under the light of these communications, . 290

Facilidas. King of Abyssinia. Some interesting testimony in

regard to evolution, ........ 294

Father Amiot, a French Jesuit. Christianity cannot stand
before unbiased thought and reason All deistical ideas
inconsistent with the laws of life and organization of matter, 295

Charles Francis Alter. Interesting philological discoveries

The mystic symbols of the school of Ammonius Saccas, . 297

Herennius, a contemporary of Flotinus. The first writing or
tablets of man's history were found in Ethiopia Christianity
contains all the ceremonies of the ancient pagans combined
with a god that never existed Plans for the formation of
the highest and noblest system of religion ever known over-
thrown by Constantine the Great, ..... 300

XII CONTENTS.

AMELIUS, a disciple of riotinus. Why Eclecticism was checked PAGE
in its infancy Pagan priests preferred to see their ceremo-
nies continued through the Catholic church rather than have
them become obsolete, ....... 302

Strabo, Historian and Geographer. " If the records of the past
had been allowed to stand there would be no Christianity
to-day" Confirmatory proof that the portrait of the Nazarene
is a true representation of Apollonius, .... 306

Phraotes, King of Taxila. The visit of Apollonius to India
Receives the sacred Testament of The Mountain of Light
Circle from Iarchus Light upon the Book of Matthew
Millions of spirits would rather cease to exist than that these
revelations should come to mankind, . . . . . 311

John Frederick Gronovius, Critic of the Seventeenth Cen-
tury. The works of Pliny, Livy and Sallust, very much
changed in order to conceal the real origin of Christianity
Confirmatory proof in regard to the forgery of Pliny's letter, 315

Abulpharagius, bishop of Guba. Christianity essentially the
Sun Worship taught at Babylon by Zoroaster The Jesuits
supporting the opposition to the truth as revealed from the
spirit world, 317

Minucius Felix, a Montanist Patriarch. Where civilization
originated Christianity an outgrowth of Buddhism Sun
Worship and Egyptian Osirianism one and the same thing, . 319

Griesbach. Zodiacal interpretation of all religions The five
ancient Testaments The incorrect translation of the Greek
Testament, 321

Haico, the great Armenian King. The Jewish legend of the
Tower of Babel disposed of in an effective manner The Old
Testament belonged to the Armenian people and not to the
Jews The secret chambers of the Pyramids of Ethiopia, . 324

Montanus, the Phrygian Ecstatic. The teachings of Montan-
ism Their books the canons of Buddhism Materialization
in ancient times, ........ 330

Akiba, a Jewish Rabbi. Chronological forgeries resorted to in

order to make the Jewish religion appear ancient, . . ^^3

LUCIUS APPULEIUS, a Satirist. The difference between the
teachings of Apollonius and Potamon The Greek and
Egyptian divinities identical with older gods, . . . 338

Ardii.ua Babekra, miscalled in history King Asoka. Buddhism
not an oft shoot of Brahmanism Primitive Buddhism
merely amoral philosophy Why the council of Asoka was
called Asoka the name of a place, not of a king The

CONTENTS. XIII

Pentecostal Shower took place at Asoka in India, and not at page
Jerusalem as recorded in the New Testament, . . . 341

Rabba Joseph. The writings of Gamaliel tampered with by

Christians, .......... 349

Moses Maimondes. The Augian Codex Absolute proof that

Apollonius of Tyana was St. Paul , 355

Procopius, the Secretary of Belisarius. Eusebius changes the
Hindoo Chrishna into the Jew Jesus Christ Julian the
Apostate did not recant upon his death-bed, . . . 358

Eunomius, the great Arian leader. Whence came the name
Jesus Christ Why the Council of Nice was convened The
attempt of the Emperor Constantine to blend the prevailing
heathen religions, ........ 364

Carneades. a Greek Philosopher. Christosism converted into
Christianity in the Fourth Century The philosophy of Plato
a combination of the doctrines concerning Christos and
Prometheus, ......... 376

Sotion, the teacher of Seneca. Diana of the Ephesians sup-
posed to be the virgin mother of the sun god Christos in the
time of Sotion A fatal mistake, . . . . . 379

Septimus Geta, a Roman Emperor. Rivalry existing between

the followers of Christos and the worshipers of Apollo, . 383

Jacor Joseph Von Gorres. The plagiaristic nature of the
Scriptures No Hebrew literature until after the Babylonish
captivity The ancient Jewish history taken from the wri-
tings of Zoroaster, ........ 387

Frederich Gesenius. The Hebrew languages derived from
the ancient Chaldean tongue Etymology of the name
Moses The scribe Ezra revises the account of Daniel, . 390

St. Chrysosto.m, a Christian Father. All systems of religion
amount to misunderstood spirit control The important
document contained in the Ambrosian Library, . . . 394

Ananias, a Jewish High-priest. Apollonius and not Christ
accused before Felix The only Christ preached in Judea
was the Christos of Apollonius, ...... 400

Chari.es Martel, King of France. The worshipers of Jupiter,

Hesus and Christos, ........ 409

Radbod, King of Friesland. Similarity between Christosism

and Hesusism, ......... 410

Winifred or St. Boniface. Not a Catholic Christian but a

priest of Christos The books rejected at the Council of Nice, 411

Lucius of Cyrene, the Secretary of Damis. The Apocalypse

written by Apollonius, ....... 420

XIV CONTENTS.

Severus, Patriarch of Antioch. The Monophysites The attempt PAGE

to make Ilesus Christos a Jew, ...... 424

Agabus. The folly of religion as a means to spirit happiness

Mediums used to propagate the Apollonian system of religion, 425

John Biodle, an English Theologian. The persecutions order-
ed by the Christian churches responsible for the overthrow
of theirpower Persecuted for denying the truth of the Trinity, 427

St. Francis De Sales, a Bishop of Geneva. A defiant spirit
All proof in the hands of the Catholic church The priests
have hidden their tracks well His challenge accepted, . 429

Silas or Silvanus, a Disciple of Apollonius of Tyana. Inter-
esting facts concerning the systems of Apollonius and
Chrestus New light on the Scriptures Marcion and Lucian
appropriated the theological labors of Apollonius, . . 430

Frumentius, an Abyssinian Bishop. The Ethiopic version of
Christosism The founders of Christianity claim the solar
Christos of Frumentius to be identical with their Jesus Christ, 439

Chrestus, the rival of Apollonius. The subject of the disputed
passage in Suetonius, not Jesus Christ but Chrestus The
teachings of Chrestus, ....... 441

Aronamar. The difficulties attending spirit intercourse The
Council of Nabopolassar The first Talmud No Targums
of the books of Daniel, Ezran and Nehemiah Targums of
those books would have shown their Chaldean origin, . 454

St. Declan, an ancient Sun Worshiper. St. Patrick a sun wor-
shiper The round towers of Ireland The literature of the
Druids destroyed, ........ 457

Leonardi Bruni, Papal Secretary. The forgeries in the secret
archives of the Vatican Mutilations by Eusebius The
destruction of documents by Popes Celestine and Gregory, . 461

St. Dominic De Guzman. The Catholicism of spirit life The

persecution of the Albigenses, ...... 474

Louis the Pious, King of France. The mystic teachings of

Dionysius the Areopagite jupiterean-Christosism, . . 475

Celestine III, a Romin Pontiff. Suppressed manuscripts

What can be found in the library at Florence, . . . 485

M. CocCElus Nerva, Emperor of Rome. Fifteen other gods
besides the Hindoo Saviour Christos worshiped at Rome
History of them all based upon an immaculate conception, 487

Innocent III, Pope of Rome An unwilling witness The mu-
tilation of the Alexandrian manuscript The missing leaves
The psychology of spirits useJ to lead mortals astray, . 490

CONTEXTS. XV

Albertus Magnus. Astrology furnishes the key to show who page
the real Jesus was A pathetic statement, .... 498

Socrates Scholasticus, an Ecclesiastical Historian. The
communion service taken from the Eleusinian mysteries
Bacchus the god of wine, Ceres the god of corn Where
proof of the truth of these communications can be found, . 5QO

GABINUS, Roman Governor of Judea. History of the Jews a
mixture of the traditions of the Chaldeans and Armenians
Abraham a Chaldean, 53

AriANUS. The teachings of spirits in the Sixteenth Century

A pupil of Paracelsus, ....... 55

Marcellinus. The doctrines of the Trinity State policy, not
religious impulse caused Constantine to adopt Hesus Christos
Relation of Gymnosophism and Eclecticism to Christianity, 507

Lactantius. The doctrine of the Trinity in existence in India
1600 years before the Christian era An important commu-
nication showing the identity of Christianity and paganism, 513

Hermas, an Apostolic Father. His suffering in spirit life The
Greek myth Prometheus the prototype of the Christian Jesus
The honor of the founders of Christianity impeached, . 515

Iamblicus, a Syrian Philosopher. The Sun the central object

of the Christian theology The concealed key, . . . 517

Belzoni. Symbols of the Christian religion found on the Tombs

of Ancient Thebes, . . . . . . . . 518

Ammonius the Peripatetic, an Alexandrian Philosopher.
Religious symbols History of Jesus a re-deification of older
gods, . 520

Anastasius, Librarian of the Vatican. No evidence to show
that Jesus Christ ever existed The pictures of Jesus taken
from those of Apollonius The Christian religion the out-
growth of the teachings of the Alexandrian schools, . . 522

Jonathan Ben Uzziel, one of the Writers of the Targums.
Moses a creation of Jewish priests The legends and tra-
ditions of the Jewish people extend no further than Ezra
the Scribe Jewish and Chaldean history identical Every
man and woman their own redeemer, . . . . 524

Saadias-Gaon. The Jews had no history as a people anterior

to 450 B. C, 526

Arnoi.h, Abbot of Citeaux. The persecutor of the Albigenses

Terrible remorse of a spirit, . . . . . . 527

John B\iN"r;RinGE, an English Astronomer. The significance

of the astronomical and astrological signs, .... 529

XVI CONTENTS.

Charles Hardwick, an English Theologian. Tndia not the page
mother of civilization nor the originator of all religions, . 530

Mesrop or Mesror, an Armenian Theologian. The Testament
of Apollonius of Tyana The Coptic or Egyptian version of
the Scriptures Apollonius worshiped as a god, . . 533

Paulinus, Archbishop of York. I lis mutilation of the Scriptures
In spirit life he finds Jesus Christ to be Apollonius of
Tyana He copied after Eusebius, ..... 543

St. Germain The original gospels written in the Syriac-
Hebraic tongue Copied into the Armenian tongue by
Moses Chorensis The Maronite monks of Mount Lebanon
have valuable manuscripts in their possession, . . . 545

Montacute. The Druid worship of the God Hesus prevailed

as late as the Fourteenth Century, ..... 547

Francis Anthony Flemming, a Roman Catholic Priest. St.

Patrick not a Christian but a Druid priest, . . . . 550

Jacob Capo, an Architect. The stones of pagan temples con-
verted into Christian churches The statue of Hesus of the
Celtic Druids mounted in a church at Florence The statues
of Jesus and his twelve Apostles are pagan gods re-carved
and modified to suit Christian requirements, . . . 552

J. S. Semler. Dying gods of virgins born, a mythical idea 15000
years old Corroborative evidence to be found in the
encyclopaedias of the Chinese and Japanese nations, . . 553

Cardinal Sancta DeCaro. Interesting account of the original
gospels When the first bible was printed all marginal notes
on manuscript were dropped except those manufactured by
the priests The Samaritan copy of Ignatius of Antioch, . 556

Pope Nicholas IV. The difficulty of communicating in the
English tongue The opposition of spirits The twelve apos-
tles of St. Peter's in Rome copied from the twelve gods
transported from Olympus to Rome in the days of the
Emperor Hadrian Terrible conflict in spirit life, . . 56*

Zoroaster. Startling disclosures The Jewish Book of Daniel
contains the actual earthly experiences of Zoroaster
Zoroaster, not Daniel thrust into the lion's den His works
appropriated by the Jews The Book of Revelation and the
Book of Daniel open up the secrets of antiquity when
properly interpreted and understood A description of the
ancient religions Confounded in history with the elder
Zoroaster The disputed question " Who was the Darius
mentioned in the Book of Daniel," settled at last Correc-
tions made in history, ..... 5^5

TRIBUTE

J. M. ROBERTS, ESQ.

Oh, faithful soldier of the .Light,

Whose buckler is an honest soul !

The sword of Truth in lustre bright

Gleams in thy hand. Btill onward roll

The waves of battle. Yet the shafts of Hate

Are vain ; before the radiant shield

That guards thee still. Thy glorious fate

Will be to conquer - not to yield

One inch of ground to adverse force

But, marching on to triumph high,

O'er Error prostrate -left with no resource

Whil'st thou can banded hosts defy,

Knowing that Right shall yet succeed,

And thou, oh soldier staunch and true,

Shalt reap reward for every deed

And word of faith. For such thy due.

And in thy spirit home shall shine

Thy record fair, inscribed by angel hands,

Who to thee bring influx of light divine.

January 14th, i88j. FORESTER GORDON.

The above lines were inscribed to one whose lamp of mortal
life went out while he battled for the truth. None were more
valiant or fearless in its defense. He could suffer, but never
yield to wrong, for his soul was cast in the mold from which
martyrs are born. He fell on the field of battle, full armored
and face to the foe, leaving others to grasp Truth's standard,
close up the ranks and press on to victory.

MEMOIR OF
JONATHAN M. ROBERTS. ESQ.

It is only natural that the readers of this volume should
desire to know something of the life and characteristics of the
individual whose intellectual labors contributed so much to its
value. That earnestness and sincerity were marked elements
of his character, no one could doubt who heard him speak or
read the lines from his pen. To illustrate, we quote the follow-
ing from one of his editorials: "Dear friends and patrons, it
is true that we have not known what rest or recreation was,
during the daily and nightly vigils which we have been forced
to keep, but what of that? Who is there that is worthy to serve
Truth who is not willing to forget self in the grander purpose of
contributing to the common good of mankind?" His was a life
full of usefulness, and his good deeds were many. When his
great soul had outgrown its mortal surroundings and the
measure of his earthly life was tilled, he passed on to other
fields of labor in the spheres beyond, leaving this world better
for his having lived in it.

Jonathan M. Roberts, Esq., was born in Montgomery Co.,
Penna., December, 1821, and was a man of fine education as
well as marked ability. He studied law and practiced it
for some years, from which he retired previous to his taking up
the editorial pen. Prior to the war, he was an active Abolitionist,
andbeingaman of strong temperament and positive convictions,
he became one of the leaders of that party. Subsequently he
became an active Republican, and spoke effectively during
several campaigns. About 1873 he was convinced of the truth
of Spiritualism through receiving communications from his
father, who, when in earth life, was prominent in National
affiiirs, and a member of the U. S. Senate. In 1878 Mr.
Rol>erts started Mind and Matter, a weekly journal, devoted
to fhe interests of Spiritualism and as its able editor gained a
well earned reputation as a journalist and writer. He was a
great student in ancient religious history, and made extensive
researches therein, prompted by the revelations received from
many ancient and modern spirits. Thus amidst his untiring
labors for the good of others, he passed to spirit life February 28,
1888, at his home in Burlington, N. J., in the07th year of his age.

COMPILER'S PREFACE.

IN submitting to the reader Antiquity Unveiled it is
with a feeling of assurance that its contents will answer
this all important and oft repeated question Is Christianity
as known and taught in the western world, a divinely inspired
religion, or an offspring of still more ancient religions?
Every unprejudiced student knows, that notwithstanding the
many claims made by Christian writers as to the origin of
Christianity, it still remains simply a formidable religious
system whose source is buried in the debris of remote antiquity.
The revelations contained in Antiquity Unveiled are des-
tined to unearth and solve all the great mysteries surrounding
the origin of the Christian religion, for the unlearned and
student alike. It appears from the testimony set forth in the
following pages that fragments of teachings, forms and dogmas
were gathered from various religious systems that were extant
previous to the so-called Christian era and gradually moulded
into what is known and taught as Christianity, the formu-
lators of this system employing every means to disguise
its pagan origin. This work contains a series of messages
from occult sources bearing upon Oriental religious, and their
relation to Christianity, with comments thereon by the late
J. M. Roberts, Esq. The following is a brief account of the man-
ner in which these messages were received. On March 26th,
1880, Mr. Roberts, then editor of Mind and Matter, received
a communication through the medium from Potamon the
founder of Eclecticism, which was the beginning of the series.
This was followed by others upon the same subject until
the entire series was finished in 1886. All were published in a
weekly journal as received. They contain in a small space a
vast amount of knowledge pertaining to the religious history
of mankind which before this unfoldment, was unknown to
the world. It is these revelations of such great import to
every individual that we place before our readers.

4 PREFACE.

The object of publishing these important and startling
revelations is not only because they are of universal interest,
but to preserve them to the world as well as meet the
popular demand of progressive minds in every clime. The
corroborative evidence embraced therein demonstrates con-
clusively that Apollonius of Tyana was the Jesus of Naza-
reth, the so-called Saviour of the Christian Scriptures. This
great teacher now returns to earth, and inspires a medium
through whom he explains the mysteries which have sur-
rounded the origin of so-called Christianity. These facts
being so highly important, it seem9 imperative that they
should be widely disseminated ; therefore we have concluded
to issue them in a volume entitled Antiquity Unveiled.

The work would have been published by Mr. Roberts in
book form, had he remained in earth life a few years
longer and received the encouragement and support he
was entitled to in view of the great work he was called
upon to fulfill for the enlightenment of mankind. We can
not hope to compile the work so completely and ably as
Mr. Roberts would have done, he being fully prepared with
all tbe details, as well as possessing marked ability and
wonderful adaptation for such a task. The only thing which
now seems possible in view of the demise of Mr. Roberts, is
to insert the the communications in the order they were re-
ceived as far as practical,* and as much of his comments as
the size of the volume will admit. These will rest upon their
merits as bearing upon the religious history of the world.
The work will at least be suggestive of thought, and cause
many minds to look below the surface of the present religious
teachings.

A considerable number of publications have been brought to
the attention of the reading world heretofore by able authors
and scholars upon the subject of ancient religions. These
works, however, have been based upon what history of past
ages has not been destroyed and is now accessible, and such
researches as could be made at a time so remote from the age
in which these religions had their origin.

Other works have been published within the last twelve

* Many of these spirit witnesses could not deliver their testimony in the
order arranged by the spirit yuides of the medium, for the reason that
conditions were unfavorable.

PREFACE. g

years, whose authors have had the opportunity to draw facts
and data from these communications and comments, which
have been in print since 1880, and therefore accessible as sources
of information upon the subject since that date. While it
is gratifying to know that other writers have seen their value
and importance, it is only just to the authors of these spirit
messages, as well as to Mr. Roberts, in view of his exhaustive
labors in this field of research, that we accord them due
credit by placing on record the time when they were first
received and published.

This work differs from all others preceding it from the fact
that it is dependent upon history only so far as to identify the
individuals giving the communications, and to bring to notice
collateral facts bearing upon their testimony.* Instead
of the conflicting statements of history, we have the cor-
roborative testimony from spirit life of those who were con-
spicuous in the ancient history of our world. Some of these
distinguished individuals were the leading lights in the
propagation of the ancient religions from which the teach-
ings of Christianity were borrowed. Others of their number
lived at and subsequent to the date of the Christian era,
and testify definitely as to the part they acted in the origination
and promotion of Christianity, as formulated from ancient
religions. Many of these witnesses now return and contradict
tbe assertions of Christian writers, viz : that they taught and up-
held Christianity while on earth. Others testify that they have
learned in spirit life the fallacy of the teachings of Christianity.
Still others testify, as they did in earth life, that they knew the
teachings of Christianity were not in accord with truth, but
were composed of fragments gathered from the decayed religions
of the past, and moulded by skillful minds into the shape best
suited for their purpose ; after which all traces of their ancient
origin were destroyed as far as possible, that they might appear
as a direct inspiration from God. Hence we cannot expect to
find the root of the Christian religion at the comparatively
recent date o'f eighteen hundred years ago, but back through the
dim vista of the Oriental ages. Many of these spirit witnesses it
appears, fearing for their lives, withheld the truth while on

*It is clearly proven in these pages that history has been so
mutilated by eliminations, forgery and interpolation in the interests of
Christianity, as to render it unreliable and misleading in the extreme.

6 PREFACE.

earth, but return and divulge it now. A few of them, only,
were unwilling witnesses, who finally yielded to the force of
truth and rendered their testimony. We know of none more
competent to testify upon these vital questions than those who
were the religious teachers at the periods before mentioned.

Some of our readers may discredit the source of these commu-
nications, but this does not dispose of the subject-matter. The
testimony remains, backed up not only by the truth which
underlies it, but by the collateral facts of history. Therefore
whatever the source, this mass of evidence must be met, if at
all, on the basis of that logic and reason to which the subject is
entitled. Others without due consideration, or the ability to
comprehend the great and interesting questions involved, may
consider the work a fiction. If so regarded, it must be admitted
that it is a fiction of such ponderous proportions as to be
unequalled in the field of romance. On the other hand, if it
bears the scrutiny of the reasonable mind and proves to be gen-
erally true it must then be conceded that the pages of this
volume chronicle the most wonderful and startling revelations
given to the world in any century of its history.

Though Mr. Roberts was a well-read man of great intelligence,
he had heard of but very few of the authors of thes3 spirit com-
munications until they introduced themselves to him through
the medium. He was, therefore, greatly surprised at receiving
such startling historical disclosures, and found it necessary to
continually refer to encyclopaedias, biographical dictionaries,
etc., in order to establish their identity, and obtain as much
evidence as possible of the correctness of their statements.
This required the labor and research of years. Many of the his-
torical sketches of these spirits had to be translated from other
languages into English, and in cases where there were no
historical records extant, their statements had to be tested
by the light of collateral evidence. In these revelations are
pointed out many instances where historical records have been
so mutilated by Christian writers and others in the interests of
Christianity that they are entirely unreliable as true historical
records. Reference is given in connection with each com-
munication where historical evidence may be found, that the
critical reader may search for himself. From the fact that
translation was necessary in so many instances, the idea is pre-
cluded, which some might entertain, that the medium could

PREFACE. 7

have originated these communications. Even if he had been a
great scholar and equal to the task of translation, there remains
to be accounted for the many corrections made, the missing
links furnished, as well as the masterly manner in which some
of these ancient scholars expose the mutilations of history and
settle questions that have caused much controversy among
historical writers. No scholar living on earth at the present
day, however learned, unaided by spirit intelligence, could
thus have laid bare the facts in this connection, and certainly
not one who, as an individual, was a marked illustration of how
the ignorant and unlettered are chosen by the "powers that be"
to confound the wise. The spirit messages are given verbatim
as received, but the biographical references are inserted in a
few instances only, as it would make the volume too large. For
a similar reason the comments of Mr. Roberts are only partially
included. Enough of the latter, however, are given, to show
the reader how deeply he entered into this vast subject, and also
give him some idea of the labor required to consummate this
work. At many of these sittings other individuals, in company
with Mr. Roberts, were present, hence there is no lack of
evidence that the communications were received through the
medium and carefully recorded. During the time these
interviews were in progress, many questions were put to the
spirits which were suggested by their statements. These were
answered with a promptness and facility which proved their
ability to elucidate any point bearing upon the subject under
consideration. If the medium had been simply a pretender,
instead of a passive instrument under spirit control, these
questions would have remained unanswered.

Some readers of this work, not knowing the essential facts
connected with its history, and moved by their prejudices,
born of a false education, may attempt to make it appear that
the contents were produced through collusion between Mr.
Roberts and the medium regardless of their misleading effects.
No greater mistake could be made. From the evidence herein
set forth, it appears that too much collusion has already been
practiced by the Church authorities in the past for the good of
mankind, the evil of which seems now in a fair way to be cor-
rected by witnesses from whose testimony there can be no
appeal. In regard to Mr. Roberts, no shadow of suspicion
could reflect upon him as to collusion in this matter, for he was

8 PREFACE.

known to be a man of the highest integrity, whose record
would bear examination even by his opponents. His ability
scholarly attainments, intelligence and earnestness, evinced in
his exhaustive labors upon this subject to discover the truth,
are apparent throughout the entire work.

Those who are unfamiliar with this mode of spirit intercourse,
will scarcely comprehend the difficulties to be surmounted
before these spirits were able to accomplish their self-imposed
task. It seems marvelous to those who understand the laws
governing these manifestations, that these spirits should be
able to return and deliver so coherently this vast array of
evidence, while controlling a physical organism so unlike
their own ethereal organism. The consistency with which
these individuals who lived on earth, not only in the
remote ages of antiquity, but down through the centuries,
present their testimony, every vital part in coherence with the
other, is among the most remarkable events in the history of
our world. In this instance the difficulties were largely aug-
mented by the presence of a great opposing force from the
spirit side, composed of those who from the very inception of
the Christian religion have been engaged in promulgating its
teachings, borrowed from heathen mythology and galvanized
with the name aud sentimentalism of Christianity. These
spirit enemies of truth evidently knew that the result of these
revelations reaching the world meant annihilation of the
power they had gained, therefore every obstacle they could
control was placed in the way to prevent their transmission.*

These witnesses were mostly the learned men of their
time, embracing rulers, prophets and historians. They step
to the front in the Nineteenth Century to reflect light on
history's pages, by pointing out the criminal errors caused
by interpolation and elimination, thus showing how the records
of the past have been mutilated and the truth misrepresented

*This condition of affairs, in relation to opposing spirits in the interests of
Christianity, may seem very strange to those who have not had experience
in that direction, but the truth of it has been demonstrated to an extent
which renders doubt impossible It must be self-evident to our readers
that the millions of defenders of Christianity, who have passed to spirit life,
would not permit an attempt to be made to elucidate the falsity of their
religious teachings without making a most strenuous effort to prevent it.
We refer more especially to the leaders in the cause of Christianity, whose
power over the people it affects.

PREFACE. 9

for selfish ends. In doing this they have fearlessly laid bare
the parts where personal ambition has prompted changes for-
eign to the truth and misleading to mankind. The light they
bring includes not only what they acquired on earth, but also
the clearer knowledge gained in spirit life.

Now, in view of the many opposing factions in the religious
world, each claiming to be right, many minds have doubtless
questioned why this testimony as to the truth concerning the
great religious questions which so agitate the human mind has
been deferred so long? Why, if the lines of communication
were open between the two worlds, the philosophers, teachers
and learned men of old, who are in touch with these matters
of such vast importance have not returned ere this to dissi-
pate the fearful delusions which envelop humanity?

To close readers of the history of man's spiritual unfoldment,
it must be evident that these revelations were brought to the
attention of the world as soon as the state of man's growth
enabled him to comprehend and embrace them. That the
great and good in the spirit realms have been struggling for
centuries through adverse conditions to consummate this great
task, no unprejudiced reader can doubt. That they have failed
many times in the past is equally true, consequently all efforts
in that direction had to be abandoned from time to time until
man had progressed to a condition which rendered success
possible. Destiny, it appears, awarded that period to the latter
part of the Nineteenth Century.

We need not apologize to our readers for the length of the
preface. On a subject of such vast importance, with so many
points to be considered, even the space we have taken does not
afford scoDe to embrace them all.

PREFACE

SECOND EDITION.

WHEN public attention was first called to Antiquity
Unveiled, we were uncertain whether the people had
reached a point in human progress where they could accept
its revelations. Bitter opposition was expected from those
who were in sympathy with the Christian religion, as well as
from many others who had not the courage to probe deeply for
truth on heathen or Christian ground. But we were not
prepared for such an eager demand for the book from people of
all classes. Even from far ofF India, a call was received for
a large number of copies, a sequel to the interest manifested by
Eastern scholars who attended the Parliament of Religions.
On every hand was manifested a desire for more light
upon the religious questions which cause so much agitation
in the church as well as beyond its pale. The light that
dissipated the darkness surrounding the real origin and pro-
mulgation of the world's leading religions, was found radiating
from the pages of Antiquity Unveiled, where was also
found the solution of the many vexed questions that have
baffled the scholar as well as the unlearned, for many centuries.
Recently new and important information bearing upon the
remarkable claims of this work, has come to hand from the
land of the Orient, which should not be overlooked, and to
which we shall refer later.

The World's Parliament of Religions held in Chicago in
1893, was the opportunity of tl*e Nineteenth Century for the
study of comparative religions. This important event was in

PREFACE. 11

the line of evolution and has done much to establish the truth
as to the origin, promulgation and ethical status of the religions
of the world. It made it possible for scholars from all quarters
of the globe to participate in this unprecedented religious
assembly and throw light upon the various religions, and
especially upon the Christian religion as viewed from their
standpoint. The testimony of some of these scholars has done
much to support the claims of Antiquity Unveiled. The
real purpose of this great religious gathering was to convince
the world of the originality and superiority of the Christian
religion, but it resulted in bringing to the Western world
through the scholars from the East, the knowledge that
Christianity is simply the offspring of religions more ancient
than itself.

HOW SCHOLARS SUSTAIN THE CLAIMS OF "ANTIQUITY UNVEILED."

The following is a quotation from a paper read at the Parlia-
ment of Religions, by Prof. Goodspeed, entitled, What

THE DEAD RELIGIONS HAVE BEQUEATHED TO THE LIVING:

" Formerly it was customary to find little that was original in
any religion. All was borrowed. The tendency to-day is
reactionary, and the originality of great systems is greatly
exaggerated. * * * Many a shrine of Christianity is a
transformation of a local altar of heathendom. There is no more
important and no more intricate work lying in the sphere of
comparative religions than an analysis of existing faiths with
a view to the recovery of the bequests of preceding systems.
While much has been done the errors and extravagances of
scholars in many instances should teach caution. We must
pass over a large portion of this great field. Attention should
be called to the wide range of materials in the realm of
Christianity alone. To her treasury, bequests of usage and
ritual have come from all the dead past. From Teutonic and
Celtic faiths, from the Cultus of Rome, and the worship and
the thought of Greece, contributions can still be pointed out in
the complex structure."

Rabbi Schindler, of Boston, the eminent Biblical scholar
in writing of Antiquity Unveiled, says: "I have read
the book with a great deal of pleasure, but it would be
impossible for me to express my thoughts concerning it
in a few lines. There is so much to be said about it, that it
would take many pages to express it, and to do this I have not

12 PREFACE.

the time. However, permit me to touch upon a few points.
The purpose for which the book seems to have been written, has
long ceased to be a pressing want, because all who even super-
ficially have read history, know that the Christian religion
has developed from Jewish and Pagan sources, and that the
supposed author of it was a myth. It is well known that there
is no contemporary evidence in regard to him, that if he has
lived he was not known at all, and has not been a great ideal
of a man which Unitarians wish to make of him. That
people do not speak out what they think, and do not conform
at once with their better knowledge is due to their unwilling-
ness to pose as martyrs. They let things go as they please and
keep their opinions to themselves." The foregoing is an
extract from a brief review of the work by this very able writer.

Hesry Frank, a leading liberal writer and scholar, August
26, 1893, writes: "Antiquity Unveiled is one of the most
interesting books it ever fell to my lot to enjoy. I therefore,
take the first opportunity to express the effect which the
remarkable book is having on me, as I suppose you would like
to know. In the first place let me say that the treatise itself is
the most absorbing of anything on the subject, I have yet come
across, not even excepting the writings of Max Muller. Mr.
Roberts has certainly given us in a comparatively small space,
a most surprising quantity of information, and I would at once
recommend it as a handy compendium on the general subject
of the origin of all religions. Thus far, I refer only to the actual
historical citations with which this work abounds."

Q. W. Brown, M. D. Author of "Researches in Oriental
History," writes : " Having travelled over the entire historical
ground with diligent care, I find the positions taken in your
book mainly true."

When the attention of Laksiimi Narain, of Lahore, India,
who took part in the Parliament of Religions, was called to
Antiquity Unveiled he said that the scholars of India knew
that the teachings contained in the gospels originally came
from India, but was surprised that the fact was known and
published in this country. He was deeply interested in
the work, taking a copy to India with him. He said he
would bring it before the religious societies that he represented
in his native land, and he believed its influence and the
information contained therein, would do much to break the

PREFACE. 13

effect of the teachings of Christian missionaries, who were
misleading the uneducated classes.

Virchand A. Gandhi, of Bombay, India, one of the chief
exponents of the Jain religion at the Parliament of Religions.
in speaking of India, his native land, said, " I, like my friend,
Mr. Mozoomdar and others, come to you from India, the

MOTHER OF RELIGIONS. "

Mohammed Alexander Webb in speaking of the effects
of the Christian religion in India, said : "Christianity makes
no progress in India among the intelligent classes because the
intelligent Hindoo is conversant with the principles of all
religions, while the Christian only knows his own imperfectly,
consequently none of the people listen to the Christian mis-
sionaries, but the ignorant classes."

Maharajah of Kapurthala, the head of the Sikh branch of
Hindoo religion, while on his late visit to this country, in a
reported interview as to Christianity, said : "No high class
Hindoo will accept Christianity since there is nothing to
commend it to him for acceptance. If he is an educated man,
he knows how pure a system of ethics is contained in his own
religion and is satisfied with that. If antiquity is to be
reverenced, then his own philosophy is far superior to that
offered by Christian missionaries. He can compare weigh
judge examine test and finally he is forced to conclude
that divested of its external covering the Christian religion
owes its origin to the great philosophies of his native land."

Willard J. Hull, of Buffalo, N. Y., in writing of Antiq-
uity Unveiled, says : " Probably no book ever compiled con-
taining an array of testimony calculated to prove a given
charge, has been so astounding in its affirmations or produced
a more profound consideration than the work before me. It is
indeed, a momentous undertaking to charge and prove the
spurious origin of a religious system claiming prescience and
exclusi veness. Yet this is the burden of Antiquity Unveiled.
Scholars in all the past ages who have been disinterested and
unprejudiced in their researches in the occult mysteries of the
effete systems of the East, have maintained that the claims of
Christianity, so far as they relate to originality, either in moral
precept, doctrinary points, or the so-called miraculous concep-
tion of a god, are wholly without warrant, drawn from these
older systems, and were incorporated into Christianity for the

14 PREFACE.

purposes of power and emolument in the hands of a despotic
priesthood."

"Antiquity Unveiled is a compilation of communications
from ancient spirits with explanatory remarks and suggestions
by the late Jonathan M. Roberts. These communications were
given through the organism of an entranced medium. They
all testify that no such man as Jesus of Nazareth ever lived but
the name was adopted by the framers of Christianity to cover
the identity of Apollonius of Tyana whose teachings and mode
of life they purloined and made use of as a model upon which
to construct their system. Apollonius is a historical character :
a man of rare endowments, nobility of mind and singleness iff
purpose. He and others assert that the teachings he/pre-
scribed were given to him in great part by the spirits of theolder
masters, and that what is known as Christianity is a mixture
of Brahmanic, Buddhistic, Jewish, Essenian and Gnostic
teachings. The affirmations made in the book at once place
the upholders of Christianity on the defensive and they must
meet them or their claims fall to the ground. The internal
evidence of the different testimonies carries with it the fact of
genuineness. The various identities are complete, showing
the absurdity of attributing the work to a single mind. That
such an idea should be entertained and used for the purpose
of destroying the force of the book would be much more diffi-
cult to maintain than the assumption that the communications
are genuine and emanated from the personages they purport
to come from. In Antiquity Unveii,ed the world has the
uncontrovertible testimony that Christianity is of spurious
origin and the most consummate piece of plagiarism in human
history is laid bare to the eyes of men. The book now enters
upon its second edition. It has created a stir in studious
minds, as was prophesied when it first appeared, and it is
well, too, that one whose life was devoted to the promulgation
of the Spiritual philosophy with a persistence few men ever
manifested, should have reared his monument in a work of
this character. Mr. Roberts was a painstaking, cautious man,
and well equipped by nature and training to cope with the
great undertaking he espoused. I believe that the greatest uses
of An i iqi'ITY Unveiled are as yet in the inchoative state. As
men become broadened in thought, the truths of the book will
become more acceptable and lasting."

the reception accorded to
"Antiqujty Unveiled" by the Press.

The Banner of Light, Boston, Mass.

11 The historical data given are in themselves a marvel."
The Truth Seeker, New York.

"The book is bristling with points, deals with a wide range
of subjects, and quotes extensively from well known authors.
It shows where the early Christians found the myths and rites
which they adopted and relabeled, and which the Western
world now knows as Christianity."

Trotn the Kansas City Journal, April 24th, i8gj.

" This is one of the most remarkable books that lias ever
found its way to our literary table, and can hardly be described
without a repetition of its own history.

."The contents are remarkable to the last degree, and any
one reading them and comparing the messages with the com-
ments can see that no one intellect could have been the author
of all. All through the comments can be seen and felt the
intellectual methods and idioms of the one mind that did the
the work, but of the one hundred and sixty papers from other
assumed authors, no two of them are alike in any respect, a fact
that will puzzle critics more than anything else about the book.

"There can only be one of two positions, which we shall not
pretend to decide upon in any way either that the whole
book is an ingenuous and exceedingly learned and able inven-
tion, or has a basis for its contents and argument. Its claims
at once raise the question that is now so rife over all the world,
of the credibility of occult methods and testimony. No scholar
can read this book without intense interest, for its contents
contain within themselves intrinsically so much that is
plausible, and so thoroughly scholarly and circumstantial in
statement that the frank minded are perplexed as to which
category to assign it. It is the strangest book in claims, in
contents, and in the fascinating interest of its story that can
be found in occult literature.

From the Alcyone, Springfield, Mass.

" Antiquity Unveiled. The conclusion arrived at in this
book is that the Jesus of the Christians is a mythical character,
chiefly based upon the life and deeds of Apollonius of Tyana.
The statement, if true, is overwhelming. There is a fascinating
interest in reading the multiplied testimony of Apollonius,
Damis, Plotinus, Potamon, Josephus and others. In the work
will be found much to show that Christianity, like all other
religious systems, sprang from some other religions existing
before it. Christianity is not a sudden burst of revelation upon
the world. It is an evolution and grew out of other decaying
religious systems."

From the Boston Investigator.

" A very remarkable book has just been issued by the Oriental
Publishing Co., Philadelphia, entitled Antiquity Unveiled.
The testimony presented is enormous and of the most startling
nature. It appears from this book that for centuries, com-
mencing with the Christian era, there was established a regular
system for the destruction of all the literature that did not
conform to certain standards of thought, and that which was
not destroyed was hidden and remained hidden until recent
years. From unexpected sources a mass of information has
been obtained in regard to Apollonius of Tyana that places
that ancient in the very foremost ranks of the world's teachers.
The real facts in relation to the origin of the Essenes and other
societies are given, as are also the motives for the destruction
by fireof the Alexandrian and other great libraries. Antiquity
Unveiled gives proof that many men whose memories have
been cherished with veneration for centuries were nothing less
than forgers and cheats, whose highest ambition was to destroy
historical evidence, and found new systems of thought upon
lies, plagiarisms and interpolations. That mankind has been
cheated out of much that was real and valuable in ancient
literature by unscrupulous zealots, all intelligent men have
known, but it will be a complete surprise to many to learn the
enormous extent of the vandalism and to learn the names of
the vandals. Had Antiquity Unveiled been published a
century or two ago, it would have been burned and its author
also. But in this age it will survive and open the eyes of many
and cause them to shun evil and deception and aim to be noble
and above all truthful." [Jury.]

From the Aloslem World, New York City.

" In some respects Antiquity Unveiled is one of the most
remarkable works of the present century. Whatever may
have been the the real inspiration of the work, the evidence it
presents is directly in the line of Mr. Lillie's greatest work, the
author of which certainly cannot bo charged with a belief in
or sympathy with the theories of Modern Spiritualism. It is
also strictly in harmony with the conclusions of many learned,
thoughtful men, who have given Church Christianity thorough
and unprejudiced study in the litfht of the latest historical
discoveries and translation of the philosophical books of the
East. In short, the convictions reached by Mr. Lillie, Baron
Harden Hickey and others, through what are considered the
legitimate channels of scientific research, are fully corroborated
by the author of Antiquity Unveiled, who can hardly be
accused of borrowing his ideas from the authors referred to.
This is a singular fact in itself, and while it cannot be taken as
conclusive evidence of the correctness of the Spiritualistic
theories, it gives the work a claim to careful consideration
which it might not otherwise possess."

RPOUUOfilHS.

Apollonius of Tyana, the Jesus of Nazareth,
St. Paul and John the Revelator, of the
Christian Scriptures, Returns to Earth
as a Spirit, and Explains the Myste-
ries that have Concealed the
Theological Deception
of the Christian
Hierarchy.

Before entering upon this all absorbing subject, it is simply
proper by way of explanation to inform the reader that previous
to the date given below, Mr. Roberts had been having regular
weekly sittings with the medium through whom these com-
munications were received, but in reference to the sitting on
May 25th, 1881, Mr. Roberts records in his notes the following :
" Having been informed who would next manifest through the
medium, the time having arrived, I felt a thrill of astonishment
and delight of the greatest intensity, and the very air of the
humble apartment in which we sat seemed filled with a mighty
spiritual power, as the name of Apollonius of Tyana was
announced, and we were greeted for the first time by the great
Cappadocian sage and philosopher, as well as the greatest
teacher and benefactor that ever drew to himself the love,
admiration and reverence of the civilized world, Apollonius,
the Spirit Anointed Christ of the Orient.'' His communica-
tion was as follows :

" Let our salutation be, the survival of truth and its conquest
of Superstition. I was born, according to the Christian calen-
dar, on the 16th day of February, A. D. 2, of wealthy parents ;
was educated, until my 26th year, in general philosophy and
literature, when I served for six years under Euxenes, of
Heracleia, learning the Pythagorian philosophy. After ac-
quiring all T could learn from the teachings of that philosopher,
I went to Antioch, and from there to Jerusalem. On account

1H ANTIQUITY UNVEILED.

of some wonderful physical manifestations of spirit power
taking place through my then young mediumship, which
persons living in Jerusalem had hoard of, my entrance to that
city was hailed, as it has been alleged the entrance of Jesus of
Nazareth was hailed, with hosannas and songs of praise to one
who came in the name of the Lord. And now, mark particu-
larly what I say ; this took plaee when I was thirty-three
years of age. I want you to pay the closest attention to what I
shall here set forth. You will, by examining Josephus's work,
' War of the Jews,' see, that concerning the siege of Jerusalem
a certain prophecy was given, or words were spoken, as is
alleged, by Jesus of Nazareth, which were fulfilled. You will
find what I refer to, in Matthew, 23d chapter and 35th verse,
where the so-called Jesus is made to have asserted that that
generation were guilty of all the blood that had been shed from
Abel to Zacharias, the son of Baroch, slain between the temple
and the altar exactly thirty-four years after the alleged death
of Jesus. And you will find this prophecy then fulfilled, while
Jesus is made to have said that it was fulfilled in his time ;
and here you have an example of the unauthenticity of the
Christian Gospels. All this I learned at the very time at which
Flavius Josephus wrote the history of the ' War of the Jews,'
for I was employed and used by the Emperor Vespasian as his
oracle, when in the same state as this medium is, who now sits
before you.

" Never, during my mortal life, did I desire to be worshipped
after death never did I, as a mortal man, teach such a doc-
trine. But I was deified after my death. Nine epistles were
made a present to me by Phraotes ot Taxila, India, or rather
between Babylon and India, who was a satrap, in those days.
Those epistles contained all that is embraced in the present
epistles claimed to have been written by St. Paul. And from
what I have learned, as a spirit, I conclude that I am both the
Jesus and St. Pawl of the Christian scriptures. Flattering
enough to my vanity, but the ruin of my happiness. It is my
duty, here, to confess all I can bring to recollection, in order
that spiritual darkness may disperse and the light of truth
shine in.

"There is one thing that I desire particularly to speak of,
and that is the ultimate of spirit power on earth. All Material-
ists claim that it is impossible to restore that which is dead to
life. Upon this point, upon my own knowledge, I assert that
if you have developed your mortal body to ih:it extent, not into
what is called moral purity, but into a holy, trusting love, with
a heart that heats for humanity, if such a person can come in
contact with a fresh, young body from which the spirit has been

APOLLONIUS. 19

driven out before it could accomplish its mission, take that
body by the hand, and with mighty will arrest that spirit, he
can force it back to the body it once inhabited and make it
fulfill its mission. Three things are necessary to do this first,
a perfectly healthy organism. That does not imply a strong,
powerful one it means an organism in which the spirit is
greater than the body the excess of spirit producing this
result." [Here the controlling spirit caused the form of the
medium to rise, and extending his arms at full length to the
right and left said :] " The spirit addressing you is not confined
to the limits of the form you see before you. It not only fills
the physical organism you see, but extends far around it as
well. In the time when I lived in the mortal form the old was
dying out and the new being born. By this I mean that super-
stition, gods and all such ideas were on the wane, and man was
seeking, as he is to-day, for something more practical and
beneficial.

" It was not through any qualities that I possessed different
from, or superior to, those of any other man, that I accom-
plished what I did, but through the spiritual power within and
with me. This fact I want to have especially marked. The
highest sensitive mortals living in any age or generation, and
who are living the nearest in accord with nature's divine law
of truth, will bring forth a child who may be the so-called
Saviour of that generation. Those men and women who utter
the highest and most beneficial truths to their fellow-mortals
are the Saviours of their time.

" Further, I have this to say, I retired voluntarily, for I was
neither ostracised nor banished for anything I had done, said
or written, to the same island to which, as is alleged, the St.
John of Revelations went, in the years 69 and 70 A. D. I there
wrote what occurred through me in a trance state, not knowing
what I wrote, an almost identical story with that attributed to
the so-called St. John the Revelator. That story was nothing
more than an attempt of the spirit world to give the truth of the
spirit life, through a mortal organism, in a day and generation
that was not ripe to receive it. That is, the medium chosen
for the expression of the teachings of spirits was too much
imbued with the mysticism of Judea and neighboring countries
to be well suited for that purpose.

"What is known to you moderns as the anti-Nicene Library,
contained documents, some of which are still extant, that fully
warrant you in challenging the translators of to-day as to the
correctness of their production. Let them examine, if they
dare, the manuscripts referred to and they will find what is
now being published erroneous in many particulars. They

20 ANTIQUITY UNVEIL.ED.

have followed too much what their ancestors translated,
without havirg translated for themselves.

"Now and here, I declare that the Christian Gospels were
all preached hy me preached at Jerusalem preached at
Ephesus preached at Athens preached at Philippi preached
at Koine preached at Antioch preached at Alexandria
preached at Babylon. In all those countries I preached, and
by manipulations, and certain qualities developed in me, I
healed the sick, restored the sight of the blind, and, in the way
herein set forth, even raised the dead. I will try to make this
raising of the dead plainer. If a child, a youth, or a maiden,
whose body is fresh, full of vigor and perfection, and whose
spirit has become detached from it, in that case I hold that one
whose power is great and whose will is indomitable, while that
body is yet warm, can cause the spirit to return and continue
to inhabit that organism. In this way I know the dead can l>e
restored to life. When I lived on earth all the philosophers
who taught men to expect redemption, according to more
ancient authorities, taught that such redemption was to happen
at that time. From what I have been able to learn as a spirit,
I was the person who was designed by spirits to fulfil that
mission. I claim no pre-eminence over any one. I only say
that my mortal body contained more spirit than the average of
men, or even the most highly developed among them, at the
time I existed in mortal flesh.

"My history, as it has come down to you moderns, written
by one Damis, and by others afterwards, in regard to the main
incidents of my life, is correct, but in regard to the glamour,
romance and mystery of the narrative, it has no relation to me
whatever. The latter was the work of my disciples and follow-
ers after my death, and was promulgated by them.

" One thing more and I am through with my communication.
It is this. Almost every picture that in modern times, is
recognized as the likeness of Jesus, is the identical portrait of
Apollonius of Tyana, painted in the reign of Vespasian. That
emperor consulted me. I was the oracle in his camp. I was
the means of saving the life of Flavius Joseph us." [We here
asked him how it came that Josephus had made no mention of
that fact in his "Jewish War V" He replied.] "The Jewish
hierarchy of that day had a horror and dislike of even their
lust friends who were not of their faith, and Josephus being a
Pharisee of the straightest sect was even more than usually
prejudiced against a Gentile like myself. Hy this I do not
mean that the Pharisees were had people, but that they were
so devoted to their religion as to be bitterly bigoted and preju-
diced against those who differed from them.

APOLLONIUS. 21

" It is my opinion, from all I can learn as a spirit, that all the
Christian Gospels are borrowed from, and in fact that their
origin was, the books that I brought from India, obtained in
part from Phraotes, who was King of Taxila. I think those
books were used by the Platonists, Eclectics and Gnostics of
Alexandria, about one hundred and fifty years after. I died in
the year A. D. 99, at Ephesus, and was 97 or 98 years of age,
although some have enlarged the period of my earthly life to
150 years. The originals of the four gospels I obtained through
one Hiram Ermandi, of Taxila, who took me forward into
Farther India. They were written in characters not unlike
those used by the Chinese, on thin, tough paper. They treated
of the four stages of the life of Buddha. The first to his incar-
nation and birth, the second to his childhood and youth, the
third to his mature life, and the fourth to his old age and
death. These books I obtained at Singapore, at the extreme
point of India, on the strait between India and Sumatra."
[We here mentioned to him the fact that one week before we
had received a communication from a spirit purporting to be
Ulphilas, the Christian bishop of the Goths, who said he had
translated from Samaritan manuscripts the epistles and gospels
to which he, Apollonius, had referred into the Gothic tongue ;
and that the manuscripts that he translated were the writings
of himself, after the originals he obtained at Singapore, India.
To which he replied.] " One Hegesippus made copies from my
translations and modified versions of the originals in the
Samaritan tongue and Ulphilas copied from the manuscripts of
Hegesippus. I wrote in the Hebraic-Samaritan tongue, which
was the language of my country."

Here the control of the medium became wholly exhausted.
Bidding us a hasty and most benign adieu, he left the medium
more exhausted than we had ever seen him at any previous
sitting. No other control of the medium was possible, and thus
ended a spirit interview, which is destined to mark an era
in human progress never transcended, if ever equalled, in
importance and interest to all classes of the human race. We
publish such facts, as are conceded by ample authority, to be
historically established concerning Apollonius. There is much
that it would be desirable to add as the result of our own
researches, but we will confine ourself mainly to the current
history of his life and labors. As the best condensed sketch of
the life of Apollonius that we have been able to find, we have
chosen that of the " Penny Cyclopaedia," London, 1834 :

We feel that we may safely assume as true and proven, the

22 ANTIQUITY UNVEILED.

following historical statements concerning Apollonius. He was
l>orn of wealthy parents at Tyana in Cappadocia, at the very
period when it is alleged the Christian's Jesus was horn at
Bethlehem. At the age of twelve years he was sent to Tarsus
in Cilicia, the alleged birthplace and home of St. Paul. Not
liking the frivolous habits of the people of that city, with bis
father's consent, he retired to iEga>, a town a short distance
from Tarsus, where he remained until after attaining to man's
estate. There he studied every system of philosophy, and
perfected himself in rhetoric and general literature. There he
took up his residence in the temple of iEsculapius, so famed for
its miraculous cures, was initiated by the priests of that temple
in their mysteries, and performed cures that astonished not
oidy the people, but even those masters of the art of healing.
He there finally decided to adopt the philosophy of Pytbagoms,
and vigorously observed the trying discipline instituted by the
8amian sage. He performed the terrible task of five years
silence, which he endured cheerfully and without a murmur of
complaint. He abstained from animal food, wine and women
lived upon fruits and herbs dressed only in linen garments
of the plainest construction went barefooted and with uncov-
ered head and wore his hair and beard uncut. He was
especially distinguished for his beauty, his genial bearing, his
uniform love and kindness, and his imperturbable equanimity
of temper. In these respects he was the personal embodiment
of the imaginary traits of the Christian Jesus, and was no doubt
the original of the pictures of the so-called Nazarene, now so
venerated by uninformed professors of the Christian religion.
Determined to devote himself to the pursuit of knowledge and
the teaching of philosophy, he gave away his large patrimony
to his poor relatives and went to Antioch, then a centre of
learning, but little less noted than At bens or Alexandria.
There he began his great mission by teaching philosophy to a
number <>f disciples and to the people. He entered the temple
of Apollo Daphne, at Antioch, and learned the mysteries of its
priesthood. Philostratus describes the style of speaking adopted
by Apollonius, thus :

"Apollonius used a style of speaking not elevated, nor swollen
in the language of poetry, nor yet one too refined, nor too Attic ;
for whatever exceeded the Attic mediocrity was considered by
him dissonant and unpleasant. He made use of no fastidious
nicety in the division of his discourses, nor any tine spun

APOLLONIUS. 23

sentences; nor was he known to adopt an ironical manner, nor
any kind of apostrophising with his hearers. He spoke as it
were from a tripod, to wit : ' I know,' and ' It seems to me,'
and ' To what purpose is this? ' and, 'You must know. His
sentences were short and adamantine his words authoritative
and adapted to the sense, and the bare utterance of them con-
veyed a sound as if they were sanctioned by the sceptre of
royalty. Being asked once by a subtle disputant why he did
not propose what side of a question he should take in argument?
he replied : ' When I was a young man, I used to follow that
practice, but that is no longer necessary as it is now become my
duty not.to investigate, but to teach the result of my investiga-
tions.' When he was asked, by the same logician, how a wise
man should speak, he said as a legislator, for it was the part of
a legislator to command the multitude to do, what he himself
was convinced ought to be done. In this way he conducted
himself at Antioch, and converted many who were stranger's
to his knowledge."

Now, when it is remembered that this description of the style
in which Apollouius spoke, was written by Damis, the friend,
pupil and companion of the Cappadocian sage, long before
Jesus Christ or the Christian scriptures were heard or thought
of; is it not remarkably evident that the original author of
those scriptures was Apollonius himself. If identity of style
and sentiment is possible, then was the learned Apollonius the
original author of the teachings attributed to Jesus Christ; an
identity that all the altering, eliminating and interpolating by
the Christian hierarchy have not been able to destroy nor even
imperfectly conceal. Quoting Cud worth, Dr. Lardner, in
" The Credibility of the Gospel History," says :

" Cudworth, in his "Intellectual System," says: * It is a
thing highly probable, if not unquestionable, that Apollonius
Tyanaeus, shortly after the publication of the gospel to the
world, was a person made choice of by the policy and assisted
by the powers of the kingdom of darkness, for doing some
tilings extraordinary, merely out of design to derogate from
the miracles of our Saviour Jesus Christ, and to enable paga-
nism the better to bear up against the attacks of Christianity.'
So Cudworth, and I suppose that many learned men of late
times, may have expressed themselves in a like manner ; but I
cannot assent to them."

He further cites Huet, as follows :

"He [Phiiostratus] aimed," says Huet, "and thinks it to
have been his principal design ' to obstruct the progress of the

24 ANTIQUITY UNVEILED.

Christian religion, by drawing the character of a man of great
knowledge, sanctity and miraculous power. Therefore he
formed Apollonius after the example of Christ, and accommo-
dated many things in the history of our Lord to Apollonius."

Thus we see that the very learned and pious Christian, Huet,
was forced to admit the common identity of Apollonius and
Jesus the first described by Philostratus according to the me-
moirs of Damis, made in the first century ; and the latter
described by no one knows whom or when, but certainly not
earlier than the beginning of the third century of the so-called
Christian era, as now contained in what is called the New
Testament. As Christian writers have been forced to admit
the identity of the respective narratives, concerning Apollonius
and Jesus, the only question that remains to be settled is,
which was the original author of the so-called Christian teach-
ings ? If this has not already been fully done, there remains
very little yet to be done to complete the demonstration that
Apollonius of Tyana was that author, and not Jesus of Nazareth,
nor Paul of Tarsus, as is wrongly claimed by Christian writers.

After stating many reasons for his conclusions, Dr. Lardner,
than whom there is no higher Christian authority, says :

" It is manifest, therefore, that Philostratus compared Apol-
lonius and Pythagoras ; but I do not see that he endeavored to
make him a rival with Jesus Christ. Philostratus has never
once mentioned our Saviour, or the Christians his followers,
neither in this long work, nor in the ' Lives of the Sophists,'
if it l>e his, as some learned men of the best judgment suppose ;
nor is there any hint that Apollonius anywhere in his wide
travels met with any followers of Jesus. There is not so much
as an obscure or general description of any men met with by
him, whom any can suspect to be Christians of any denomina-
tion, either Catholics or heretics. Whereas I think, if Philos-
tratus had written with a mind adverse to Jesus, he would
have laid hold of some occasion to describe and disparage his
followers, as enemies to the gods, and contemners of the mys-
teries and solemnities, and different from all other men."

Let it be remembered that Philostratus lived and wrote his
lite of Apollonius in the reign of Septimus Severus, about the
beginning of the third century A. I). At that time there could
not possibly have been in existence any of the scripture narra-
tives of the life of Jesus ( 'hrist, so nearly analogous to the inci-
dents and events which lie related concerning Apollonius.
Had there been such persons living, as Jesus Christ and his

APOLLONIUS. 25

apostles, and their Christian followers, during the time that
Apollonius lived and labored throughout the then civilized
Avorld, Damis, who accompanied him during much of that
time, and who recorded every thing worthy of especial note,
would have made some mention of such people, either favorably
or unfavorably. That he did not do so, is of itself sufficient
proof that neither Jesus Christ, his apostles nor the Christian
religion, had an existence either before or during that period,
which was the only time in which they could have had a real
existence. At all events, nothing can be more certain than the
conclusion of Dr. Lardner, that Philostratus did not write the
life of Apollonius to disparage the Christian religion.

But Dr. Lardner is not content to make that fatal acknowl-
edgment of the Christian plagiarism of the life and labors of
Apollonius ; but makes an equally fatal acknowledgment in
another direction. In disagreeing with Cudworth, Huet and
others, as to the life of Apollonius, by Philostratus, having been
written to oppose Christianity, Dr. Lardner says :

"With due submission I do not think that Apollonius was a
man of so great importance, as is here supposed ; for it does
not appear, that any adversaries of the Christians, either Celsus
or Porphyry, or any other before Hierocles, at the beginning of
the fourth century, under Diocletian's persecution, ever took
any notice of him in any of their arguments. Nor do I know
that he has been once mentioned by any Christian writers of
the first two centuries. When I first met with the observation
of Cudworth [herein before given] I was very much surprised,
considering the silence of all early antiquity. If this observa-
tion were right, I should have expected to find frequent men-
tion of Apollonius in the history of St. John, and the other
apostles of Christ ; but there is none. We had in that space of
time divers learned men, some of them as eminent for extensive
literature as any men that ever lived ; as Justin, Tatian,
Bardesanes the Syrian, Clement of Alexandria, Iremeus, Julius
Africanus, Tertullian, Minucius Felix ; not to insist on Clement
of Rome, Ignatius, or Polycarp, or the histories of them. Of
all these we have some remains ; they lived in the first two
centuries or the beginning of the third ; but of Apollonius they
have not taken the least notice."

Very true, Dr. Lardner, and why did they not do so? That
total silence on the part of those authors of the first and second
centuries regarding so eminent a philosopher and teacher as
was Apollonius of Tyana, can be accounted for upon but one

2G ANTIQUITY UNVEILED.

theory, and that will show that it was a necessity to utterly
ignore Apollonius and his philosophical and religious teachings,
in order that the Christian religion could gain a foothold to
usurp the field he had so grandly occupied. Of all the authors
named by Dr. Lardner, the complete works of none of them
have come down to us. Besides, the fragmentary remains of
the works of the first three centuries that have reached us,
have had to pass through the hands of Eusebius, Pope
Sylvester I., and their coadjutors and successors, who, from the
beginning of the fourth century downward to the time when
the art of printing ended it, were so assiduously engaged in
interpolating, mutilating and destroying every trace of evi-
dence, within their reach, that showed the real origin and
nature of the Christian religion. It should have struck the
attention of Dr. Lardner, with vastly greater force, that no
where in the books of the New Testament is there a single
mention made of Apollonius, if we except in a few verses of 1st
Corinthians, where it says. "For while one saith, I am of
Paul ; and another, I am of Apollos ; are ye not carnal ? Who,
then, is Paul, and who Apollos, but ministers by whom ye
believed, even as the Lord gave to every man ? I have planted,
Apollos watered ; but God gave the increase." In a very
ancient manuscript of this Epistle found in a monastary of
France by a Huguenot soldier, called the Codex Beza, the name
is not Apollos, but Apollonius. But even this positive clue to
the identity of Apollonius with the St. Paul of the Christians
was attempted to be obliterated by substituting Apollos for
Apollonius, as it originally stood. This studied avoidance of
all mention of Apollonius in the Christian Scriptures, is posi-
tive proof that his recognition, in any way whatever, by the
authors of Christianity would be fatal to their scheme of decep-
tion and fraud. We wonder they had not had the cunning to
obliterate that one reference to the preaching and teaching of
Apollonius, and the admission that his teaching was in perfect
accord with the teachings attributed to St. Paul, it is an old
saying that liars should have good memories. This was never
more apparent than in the oversight of not eliminating that
tell-tale confession from the 1st Epistle to the Corinthians.
There it stands, and there it will stand, thanks to the art of
printing, to confound these Christian enemies of truth, and
make clear the fraud they are upholding. Dr. Lardner further
says :

APOLLONIUS. 27

" The first Christian writer who has mentioned him" (Apol-
lonius), so far as I can recollect, is Origen, in his books against
Celsus, written not long before the middle of the third century.
When he says : ' He who would know whether magic has any
power over philosophers, may read the memoirs of Moeragenes,
concerning Apollonius of Tyana, both a magician and a philos-
opher. In which Moeragenes, who was not a Christian, but a
philosopher, says, that some, and no inconsiderable philoso-
phers were taken by the magical art of Apollonius and came to
him as a magician. Among them I suppose he means Euphra-
tes, and a certain Epicurean. But we can affirm upon the
ground of our own experience, that they who worship the God
over all through Jesus Christ, and live according to the Gospel,
and pray as they ought to do day and night, have no reason to
fear anything from magic' So Origen is led to speak in
answer to some things in Celsus ; but it does not appear that
Celsus had at all mentioned either Apollonius, or his historian.
Apollonius is mentioned by Lucian, but what he says of him is
far from being to his advantage. He is also mentioned by
Apuleius who was contemporary with Lucian ; nor is there any
other older author now extant where he is mentioned ; which
must be reckoned an argument of his great obscurity, till he
was set up. by Philostratus. After that time Apollonius is taken
notice of by many ; as Arnobius and Lactantius, and Eusebius,
who were led to observe upon Hierocles, whose whole book
against the Christians was founded on the memoirs of Philos-
tratus. He is afterwards mentioned by Augustin and other
Christian writers ; and he is mentioned several times by the
writers of the Augustin History, who flourished in the time of
Diocletian, or soon afterwards, and by Dion Cassius, and by
Eunapius, who commends the history of Philostratus, but says,
that instead of entitling it the ' Life of Apollonius,' he might
have called it the 'Peregrination of a God among Men.' "

Now it must not be forgotten that the writings of Celsus were
lost or destroyed long since ; nothing being known of what
they were, except as Origen has reported them. Whether
Celsus did, or did not, mention Apollonius, is a matter of no
consequence. Celsus did not write until nearly a century after
the death of Apollonius, and may never have met with the
memoirs of Damis or Moeragenes concerning Apollonius. That
Lucian and Apuleius, Avho wrote while Apollonius still lived
or soon after his death, should have mentioned him is sufficient
to establish his historical existence. Philostratus had not then
come into possession of the memoirs of Damis, Moeragenes and

28 ANTIQUITY UNVEILED.

Maximus of iEgis, and the history of the life and labors of
Apollonius, had been suppressed, no doubt by the influence of
the priesthoods of Greece and Rome. The desire of the cultured
empress Julia Domna, to learn the history of Apollonius, shows
that he was not unknown to fame as a distinguished philosopher,
as late as the beginning of the third century, when Philostratus
wrote his Life of Apollonius. As admitted by Dr. Lardner, all
through the third century, there was frequent mention of his
name and teachings. But it was not until Hierocles in the
beginning of the fourth century boldly charged upon the Chris-
tian priesthood their plagiarism of the teachings and works of
Apollonius, that the latter found it necessary to set every means
at work that could in any way help to conceal the great truth
that Hierocles proclaimed with such portentous force. It is
true that no one now knows exactly what it was that Hierocles
wrote, for Eusebius, who took upon himself the task of destroy-
ing the testimony of Hierocles, took precious good care to
destroy the work of his formidable opponent, and to give his
own version of the matter instead. The reply of Lusebius to
Hierocles has come down to us. "Why has not Hierocles'
arraignment of the Christian priesthood also come down to us?
Let that priesthood answer.

We can in no way more effectually show the effect winch the
Life of Apollonius of Tyana, by Philostratus, had upon the
Christian priesthood and clergy, than to cite the observations
of Dr. S. Parker, D. D., Archdeacon of Canterbury, published
1G81. We copy it from Mr. Lanlner's works. They are as
follows.

"But the man of wonders is Apollonius Tyanceus, of whom
they boast and insult as the true heathen Messias; in that he
wrought not, as Vespasian did, one or two chance miracles;
but his whole life was ail prodigy, and equal to our Saviour's
both for the number and the wonder of his works. But here
first we have in part shown what undoubted records we have
of the life of .Jesus; whereas, all the credit of Apollonius, his
history, depends upon the authority of one single man, who
besides that lie lived a hundred years after him, ventured noth-
ing, as the apostles did, in confirmation of the truth, but only
composed if in his study : thereby, as appears from his frequent
digressions, to take occasion of communicating to the world all
the learning lie had raked together. >>'ay, so far was he from
incurring any lo>s by the work, that he was set upon it by a

APOLLONIUS. 29

great empress, whose religious zeal in the cause would be sure
to see him well rewarded. And though he made use of the
commentaries of Damis, the inseparable companion of Apol-
lonius, yet he confesses that Damis himself never published his
commentaries, but that a friend of Damis communicated them
to the Empress, which himself probably might have forged (as
is common in courts) to pick her pocket. However, as for
Damis himself, it is evident from Philostratus, his whole story,
that he was a very simple man, and that Apollonius only picked
him up as a fit Sancho Panza to exercise his wit upon ; so
that upon all occasions we find him not only baffling the
esquire in disputes, but breaking jests upon him, which he
always takes with much thankfulness, and more humility, still
admiring his master's wisdom, but much more his wit.

" But after all, what the story of Damis was, or whether there
was ever any such story, we have no account, unless from
Philostratus himself ; and therefore we must resolve it all into
his own authority alone. And there it is evident, that Apollo-
nius was neither a god nor a divine man, as his friends boasted ;
nor a magician or conjurer, as his enemies imagined, but a
mere fanatic and pedantic Pythagorean ; who for the honor of
his sect travelled, as many others have done, into all parts of
the world ; and when he returned home told his countrymen,
that all men renowned for wisdom all the world over were of
the sect of the Pythagoreans ; and then for advancement of
their authority told strange and prodigious tales of their
wonder-working power. Though here either he, or his histo-
rian, has acquitted himself so awkwardly, as utterly to spoil
the tale and defeat the design. This Eusebius has shown at
large in his book against Hierocles, by taking to pieces all parts
of the story, and discovering all its flaws and incoherences.

" But I shall content myself with proving the vanity of the
whole from the notorious falsehood of one particular narration,
upon which depends all that extraordinary power which he
pretends to; and that is his conversation with the Indian
Brahmins, from whom, if we may believe his account of him-
self, he learned all that he could do, more than the common
philosophers of Greece. And if this prove a romance, all the
rest of his history must avoidably follow its fortune."

Here some of the most trivial things related by Damis are
cited to show that the Brahmans of India imparted nothing
worth knowing to Apollonius. And then he continues :

"And that is the most I can make of the story ; though I
know that Huetius is of opinion, that all the substantial mira-
cles are stolen out of the gospels and the Acts of the Apostles,

30 ANTIQUITY UNVEILED.

and that for the most part, in the words and phrases of St.
Luke. And this he has endeavored to make good by a great

variety of parallel instances ; and thinks it a manifest discovery
both of the vanity of Philostratus, and the imposture of Apol-
lonius, where he is only adorned with borrowed feathers, but a
great accession to the credit of our Saviour, that when his
enemies would frame the idea of a divine man, they were forced
to steal their best feathers from his picture. So that, he says,
it was no wonder that Hierocles should so confidently compare
the miracles of Apollonius to those of Jesus, when those of
Jesus were with so little disguise clapped upon Apollonius.

14 This were a pretty discovery if it stood upon good grounds ;
but alas ! most of the parallelisms are so forced, or so slender,
or so far fetched, that it were easy to make as many, and as
probable, between any other histories whatever. And indeed,
in such a design as this of Philostratus, viz, to make up a story
as full of strange things as he could contrive, it is scarcely
possible not to have hit upon some things like some of those
miracles which are recorded in the gospels ; so that in some
few of them there may be some resemblance, as particularly
there seems to be in that of the Gadarene dcemoniac, and the
Corcyrean youth ; yet it is very obvious to apprehend, that this
might happen, not by design, but by chance. And whereas
Huetius will needs have it, that Philostratus has stolen not
only the stories, but the very words of St. Luke, I find no
instance of it, only in this one relation, where they both, it
seems, use the word Basanichein ; and this they might easily
do without theft or imitation, it being the common Greek word
that signifies torment ; so that they could no more avoid that
in Greek, than we could this in rendering it into English. Nay,
setting aside tins one story, I find no resemblance between the
history of Philostratus and that of the gospels, that I scarce
know any two stories more unlike ; for it is obvious to any man
that reads Philostratus, that his whole design was to follow the
train of the old heathen mythology; and that is the bottom of
his folly, by his story to gain historical credit to the fables of
the poets. So that it is a very true and just censure which
Ludovicus Vives has given of him, that as he had endeavored
to imitate Homer, so he had abundantly out-lied him. For
there is scarcely any thing extraordinary reported in the whole
history in which he does not apparently design either to verify
or to rectify some of that blind ballad-singer's tales ; but espe-
cially in conjuring Achilles out of his tomb, and discoursing
with him about t lie old stories that were told of the Trojan war.

"And yet after all, few of Apollonius' miracles are sufficiently
vouched, even in his own history ; v. g. the last that I men-

APOLLONIUS. 31

tioned, of the apparition of Achilles ; which had no other
testimony but of Apollonius himself, who stubbornly refused
to have any companions or witnesses of the fact ; beside many
other absurdities in the story itself; as his rising out of the
tomb five feet long, and then swelling to twice the length ; his
being forced to vanish away at cock-crowing, and the nymphs
constantly visiting him.

"And so again, he pretended to understand all languages
without learning any [This is a positive misstatement on the
part of Dr. Parker.] and yet when he came to the Indian King
he was forced to converse with him by an interpreter. And
whereas the story tells us of the devil's being cast out of a
young man by a mandate from the Brahmans, yet it gives us
no account of the event of it, only they pretended to do it ; but
whether it was effectually done, we do not find that either
Apollonius or Damis ever inquired.

" But the great miracle of all was his vanishing away at his
trial before Domitian in the presence of all the great men of
Rome. But then, though our historian be very desirous we
would believe it, yet he falters afterwards, like a guilty liar, in
his confidence. For whereas at first he positively affirms, that
he quite vanished away ; at last he only says, that he went
away. And this, though he would seem to affirm that it was
after a wonderful manner, and nobody knows how, is a pitiful
abatement to the bigness of his former expression, ' vanishing
away.' Though the truth is, if he stood to it, it must have
unavoidably proved itself a lie ; for it is utterly incredible, that
so strange a thing as that should have been done in so great a
presence, and yet never any notice taken of it.

" But in the last place, the historian would fain bid at some-
thing of his hero's appearing after death ; yet he does it so
faintly, that in the conclusion of all it comes to nothing espe-
cially when he tells us, that the time of his death was alto-
gether unknown, and that the uncertainty of it took in no less
than the compass of thirty years. And then they that were so
utterly at a loss as to the time of his decease, and that for so
long a space, were very likely to give a very wise account of the
certain time of anything that he did after it.

" But how, or to whom did he appear? Why, to a young
man, one of his followers, that doubted of the immortality of
the soul, for ten months together after his death. But how, or
where? Why, the young man being tired with watching, and
praying to Apollonius, that he would appear to him in this
point, one day fell asleep in the school, where the young men
were forming their several exercises ; and on the sudden he
starts up in a great fright, and a great sweat, crying out, ' I

32 ANTIQUITY UNVEILED.

believe thee O ! Tyanrcas.' And being asked by his compan-
ions the meaning of his transport : Why, says ho, do you not
see Apollonius? They answer him, No; but they would be
glad to give all the world if they could. It is true, says he ;
for he only appears to me, for my satisfaction, and he is invisi-
ble to all others. And then he tells them what he had said to
him in his sleep concerning the state of souls. This poor
account of the dream and vision of an over-watched boy, is all
that this great story affords, to vie with our {Saviour's
resurrection.

"And now upon the review of this whole story, it seems
evident to me, that this man was so far from being endowed
with any extraordinary divine power, that he does not deserve
the reputation of an ordinary conjurer; for though Huetius
has taken some pains to prove him so, yet he gives no evidence
of it beside the opinion of the common people ; and if that were
enough to make a conjurer, there is no man of an odd and
singular humor (as Apollonius affected to be) who is not so
thought of by the common people. And, therefore, when he
was accused for it before Domitian, the emperor, upon coming
to hear the cause, slighted both him and his accusers and
dismissed him from the court for an idle and fantastic fellow.

"And it is manifest from the whole series of his history, that
he was a very vain man, and affected to be thought something
extraordinary, and so wandered all the world over in an odd
garb to l)e gazed at and admired, and made himself consider-
able, in that ago by wit, impudence and flattery; of all which
ho had a competent share. And for his wonder-working faculty
which he needs pretend to, he fetched that as far off as the
East Indies, that is, the farthest off, as he thought, from
confutation ; and yet the account which he has given of those
parts is so grossly fabulous, that that alone convicts his whole
life of imposture and impudence."

Such was the consternation produced by the translation of
Philostratus' " Life of Apollonius of Tyana," into the modern
tongues of Europe, that Christians both Catholic and Protestant,
seem to have oast discretion to the winds ami to have floundered
into the hog from which it was their chief aim to escape. It
will he soon that neither Dr. Parker, Huct, nor Dr. Lardner
so much as deigned to notice the rial and undeniable facts
connected with the life and labors of Apollonius, hut spent all
their ingenuity in making the most of the fictions or exaggerated
recitals which wore so common tin accompaniment of ancient
historical narratives, not one of which docs not mingle the

APOLLONIUS. 33

marvelous with the well authenticated events, which constitute
the ground work and object of all ancient historical records.
This avoidance of all notice of the philosophical and religious
teachings of Apollonius, by those learned theologians, shows,
as nothing else could, their consciousness, that Apollonius was
really the Jesus, Paul and John of the "New Testament
Scriptures."

We have shown that Apollonius for several years taught and
preached at Antioch, and converted many, who were strangers
to his knowledge, to a belief in his doctrines. It was owing to
his great renown as a spiritual medium and teacher, acquired
at Antioch, that certain Jews who had become acquainted with
his gifts as a medium, and the remarkable manifestations of
spirit power occurring through him, prevailed upon him to go
to Jerusalem. This visit, he tells us, he made to Jerusalem
when he was just thirty-three years of age, the very age at
which it has been alleged that Jesus began his heaven appointed
mission. He tells us he was then hailed upon his entrance into
that city, by the people, as it has been alleged the entrance of
Jesus of Nazareth was hailed, with hosannas and songs of
praise to one who came in the name of the Lord. He refers no
doubt to the following portion of the (xxi Matthew 9), "And
the multitude that went before, and that followed, cried
Hosanna to the son of David ; blessed is he that cometh in the
name of the Lord ; Hosanna in the highest. And when he
came into Jerusalem, all the city was moved, saying, Who is
this? and the multitude said, This is Jesus, the Prophet of
Nazareth of Galilee." It is true that Apollonius says nothing
of his experience at the hands of the Jewish priesthood, and
we are left to infer that their treatment of him was less agree-
able to him than his reception by the multitude. It is true that
there is no historical mention extant, of this visit of Apollonius
to Jerusalem, and therefore we may justly conclude that the
writer of " The Gospel According to Matthew," after making
use of such a historical manuscript to serve his purpose of
robbing Apollonius of his duly acquired fame, by substituting
the mythical Jesus in his stead, took special care to destroy the
historical original. That Apollonius never returned to Jerusa-
lem, until he did so thirty-two years afterward as the oracle in
Vespasian's camp at the overthrow of Jerusalem, would indicate
that the usa^e he had received at the hands of the Jewish

34 ANTIQUITY UNVEILED.

priesthood, on his first visit, was such as to deter him from
again placing himself in their power. As strong evidence of
the correctness of this conjecture, it is well to note, that Judaea
was the only civilized country that Apollonius did not visit,
and throughout which he did not preach, and in which he did
not receive the fraternal reception of every order of priesthood.
That Damis made no record of this visit of Apollonius to Jeru-
salem, may be reasonably accounted for by the facts that it was
made before Damis began his memoirs, and in all probability
Apollonius was too much disgusted with the narrow bigotry of
the Jewish hierarchy to inform Damis about it. Apollonius
has not told us what followed his joyous reception by the people
of Jerusalem. The writers who have made use of that event to
exalt their mythical man-god, say, regarding the latter : "And
the blind and the lame came to him in the temple and he
healed them. And when the chief priests and scribes saw the
wonderful things that he did, and the children crying in the
temple, and saying, Hosanna to the Son of David ; they were
sore displeased, and said unto him, Hearest thou what these
saj'? And Jesus saith unto them, Yea; have ye never read,
'Out of the mouth of babes and sucklings thou hast perfected
praise?' And he left them, and went out of the city into
Bethany ; and he lodged there." How much of that is taken
from the historical memoirs of Apollonius, we may not certainly
know ; but nothing is more thoroughly authenticated than the
fact that Apollonius was a wonderful healing medium that
he restored si^ht to the blind, strength to the lame, health to
the sick, life to those apparently dead, and prophesied with an
accuracy that astonished the then civilized world. That he
did all these things at Jerusalem, is most probable, if not
certain. And thus, through the return of the spirit of AjjoIIo-
nius, we have a chapter of history revived that the writers of
the Christian scriptures supposed they had entirely obliterated
from Us records.

DAMIS. 35

OAjvris.

The Friend and Disciple of Apollonius of Tyana.

"I Salute You, Sir : All subordinate conditions, or such
as may be regarded as of an inferior character, must give way
where a great object is to be obtained. The spirit opposition to
what I am here to say is of the most intense character. Every-
thing has been done that it was possible to do to prevent my
coming here. In the first place I know personally the truth
of all that I shall here say ; secondly, I know that the evidence
exists that will support all I say ; and thirdly, I know that
Apollonius of Tyana, my master or teacher, was the Jesus
Christ of the Christians. We must now proceed in a systematic
way to prove the truth of what I have said. The place where
I was born was Ephesus. I was an Ephesian and not a Cap-
padocian nor a Ninevite. I was born in the city which was the
chief seat of the worship of The Great Diana of the Ephesians.
The bond of unity between myself and Apollonius was, that
we were both mediums in whose presence materialized spirits
appeared. When I was present with Apollonius the spirit
manifestations that occurred were stronger, and so with the
manifestations that occurred through me, when he was present.
Apollonius made two journeys to India, and not one as is
generally supposed. The last of these was about from A. D.
45 to 50. It was, when on that journey, that he reached
Farther India, whence he brought back the Indian gospels in
relation to the Hindoo god Christos. The first journey to India,
by Apollonius, was about from SG to 38 A. D. On that journey
he only obtained a few extracts from those Hindoo gospels.
The first attempt of Apollonius to introduce the religion of
Christos in Western Asia was made shortly after his return
from India, at Nazarita, a small village near Gaza. He there
formed a community according to the Gymnosophic ideas and
practices. The principle of initiation is expressed in that
famous text of what is termed the Scriptures where it is said,
' Thou art a priest after the order of Melchisedec' The original
meaning of that was, 'A priest after the order of the Sun.' It
was also the Parsee worship and was at a remote period derived
from the 'Golden Rules' of Hermes Trismegistus or from

86 ANTIQUITY UNVEILED.

Hcsiod. The last named was the author of " The Seven
Before Thebes" and "Agamemnon." The works of both those
ancient writers contained the expression, 'Thou art a priest
Mechel forever after the order of the Sun.' The first works that
my master brought from India contained the teachings of
Christos, before their reformation by Deva Bodhisatoua, in the
reign of the king of Asoka. Bodhisatoua was prime counsellor
of that king. His real name was Azabelle. He was a Tamil
King. Azabelle meant the rising Sun. The l>ooks which
Apollonius afterward used, he obtained on his second journey,
when he went to visit larch us, the chief of the "Wise Men, in
Farther India, near Singapore. I went with him on his second
journey and not on his first. I never saw Phraotes the King of
Taxila. I was a disciple of Apollonius and remained atEphesus
and at Thessalonica while he was away on his first journey to
India. The most important part of the life of Apollonius ex-
tended over the reigns of Tiberius, Caligula, Claudius, Nero,
Vespasian, Titus, Domitian, Nervaand into the reign of Trajan.
I passed to spirit about 90 A. D. I wrote memoirs of Apollonius
from about 34 A. I). toSOA.D. TheGreek followers of Prometheus
mutilated those memoirs. They were greatly opposed to the in-
troduction of the Indian Christos among the Greeks, and were
exceedingly opposed to Apollonius and his teachings. Apollo-
nius and myself were youthful companions when I was at
Tyana. Apollonius was the real Paul, this is rendered plain by
the Epistles to Timothy. I was called Timotheus by the
Thessalonians. What you have received in relation to Apollo-
nius of Tyana is all true. Apollonius was the founder of the
Nazarite sect. The word Nazarite meant to clear oft' the head
bare. Ques. How came the Nazarites, to afterwards take the
name of Kssenes? Ans. The name Essene is Phoenician, and
meant Sun baptism, or fire baptism. The initiation into the
sect of the Essenes required the candidate to pass through two
flames, one a bright and the other a pale one. 1 was twice at
Koine with Apollonius. I was there in 41 and in i>2 and (>.'5 A.
I). Ques. Were you at Rome when Apollonius was tried before
Domitian? Ans. No, I was not. I was then at Alexandria in
Egypt, where I died. I left my writings and other property to
my sister, Samostra. After my death she came to Alexandria
and carried my writings to Tyana in Cappadocia. Other
Spirits will follow me, Pore i us Eestus, Agrippa and I think
Joseph us. Ques. How came it that Josephus made no mention
of Apollonius of Tyana? Ans. Josephus, Apollonius and
myself, were all initiated in the secret order called the "Sons
of Sun." The Emperors Claudius, Vespasian, Titus, Domitian,
Nerva, and Trajan, were all initiated in that order, and it was

DAMIS. 37

therefore made a binding rule upon the members, that they
should manifest no outward relation to one another, so that if
the brethren of the order had occasion to favor each other, or
afford mutual protection in times of trouble and danger to them,
their secret relations to each other should not be known.
Marcion and Lucian obtained mutilated copies of my Memoirs
concerning Apollonius and used them in shaping their gospel
tragedies. If further information is needed about those matters
it will be given through Aronamar."

We regard this communication as of the very highest import
and value as a means towards solving some of the most per-
plexing problems connected w T ith the origin and real nature of
the Christian religion. It was intended that this communica-
tion should have been given at the sitting, one week previously ;
but the opposing spirit influences were so strong that it became
necessary to defer giving it until a more favorable opportunity.
As it was, when given, the opposition at times was so great as
to compel frequent breaks in the continuation of the testimony
of this thoroughly informed spirit, and he could only proceed
by the greatest power of will and the complete control of the
medium's organism. Very little can be gleaned from biograph-
ical or historical sources concerning Damis, and very little of
that can be relied upon, on account of the efforts that have
been made to conceal everything possible that was true in
relation to Apollonius of Tyana and his Nazarite disciples. We
take the following brief reference to him from the Nouvelle
Biographie Generale :

"Damis a Greek historian, of Assyrian origin. He wrote in
the first century A. D., and was an inhabitant of New Nineveh.
He joined Apollonius of Tyana in that city, and accompanied
that thaumaturg in his journeys. He wrote an account of those
journeyings, in which he inserted the discourses and prophecies
of his master. This work seems to have served as the basis of
the Life of Apollonius by Philostratus. The style of it was rude
and indicated him to be a foreigner raised among barbarians."

The Biographic Universelle in treating of Apollonius of
Tyana, alludes to Damis as follows :

"He (Apollonius) quitted Antioch, followed only by two
servants, and went to Nineveh, when chance offered him a
new disciple, named Damis, who became his faithful compan-
ion and remained attached to him as long as he lived. This
young man who was versed in the languages of the East, was
very useful to his master on his journey, and constantly

38 ANTIQUITY UNVEILED.

expressed for him a religious veneration that often amounted
to superstition.

"Damis had written very full details concerning his master.
These writings bequeathed by him to one of his relatives, at a
later period became the property of Julia, the wife of Septimius
Severus. This princess entrusted to Philostratus, an eloquent
sophist of high reputation, the duty of editing the Life of
Apollonius, the philosopher of Tyana."

This is about the extent of what has been preserved to us of
references to Damis by name; but in the Pauline Epistles,
there can be little doubt that he is referred to as Demas. In
that connection I cite the following reference to Demas from
McClintock and Strong's Cyclopaedia of Biblical Literature ;

" Demas, a companion of the apostle Paul during his first
imprisonment at Rome (A. D. 41), called by him his fellow
laborer, Synesgos, in Philemon, 24; see also Col. iv, 14. At a
later period (2d Tim. iv, 10) we find him mentioned as having
deserted the apostle through love of this present world, and
gone to Thessalonica (A. D. 64). This departure has been
magnified by tradition into an apostacy from Christianity (See
Epiphanius, Heres li. 0), which is by no means implied in the
passage."

There may seem to be a contradiction between the two claims
on the part of the spirit that he was both Damis or Demas and
Timotheus or Timothy, and yet there may be no such contra-
diction after all. The spirit tells us he was called by the
Thessalonians Timotheus. I will show, I think, very clearly
that the testimony of the spirit is fully born out by the testi-
mony of the New Testament, but I will defer this until it is
reached in its proper order.

It seems from the spirit's testimony that there is hardly
anything said of him, even in the biography of Apollonius by
Philostratus, which is strictly true, and much that cannot be
true; but, for this, Philostratus may not have been to blame.
No one can now tell what Philostratus really wrote concerning
Apollonius and his disciples, for his work has been mutilated
and interpolated to such an extent as to leave it of little value
on many points of the history of the Cappadoeian saviour.
Philostratus, as his work has come down to us, is made to say
that Apollonius of Tyana made only one jourmy to India,
while it is certain that lie must have made two; and the
events of the two journeys have been so interblended and
confounded as t<> leave the ni<>>t perplexing uncertainly almost

DAMIS. 3D

at every step. This could hardly have been possible, if the
Memoirs of Damis had been followed in good faith by Philos-
tratus, as it, no doubt, was. The confusion, probably, was the
result of the bad faith of the subsequent copiers of Philostratus's
work. We are told in that work, as we now have it, that
Apollonius first met Damis at Nineveh when he was on his
way to India from Ephesus the first time. The spirit tells us
that this was not the fact. For he was himself an Ephesian,
and had known and was a companion of Apollonius in his
youth. That he was a pupil and Disciple of Apollonius, while
the latter was at Ephesus, as he claims to have been, is so
highly probable, and so consistent with what we know of the
intimate relations existing between Damis and Apollonius as
to render the fact certain. It is known that Apollonius could
not induce any of his Ephesian disciples to accompany him to
India, and he was compelled to set out with only two serving
attendants. Spirit Damis claims that he was one of the disci-
ples who declined to accompany Apollonius on that journey,
and says he was at Ephesus and Thessalonica during the
absence of Apollonius while on that journey. Damis explains
the nature of the bond of unity that existed between him and
his master, and makes known the fact that they were both
mediums through whom spirits materialized in a remarkable
manner when they were mutually present and controlled by
the operating spirit influences together. A grander band of
spiritual influences never before or since united and held two
men together throughout their protracted lives. From what
the spirit says, it would appear that Apollonius made his first
journey to India about A. D. 36, at which time he obtained a
comparatively few portions of the Hindoo gospels.

And here we come to a statement of the spirit, which, to say
the least, is of surprising import. Damis tells us that it was
Apollonius of Tyana, who, after his return from India, about
A. D. 38, founded the communistic sect of the Nazarites at a
village near Gaza, which was called Nazarita, and that he
modelled it after Gymosophic ideas of ethics, theology, social
polity and religious observances. If this is the fact there cannot
be a doubt as to the common identity of Apollonius, the
Founder of the Nazarite sect, and Saul of Tarsus or Paul, who
was charged before Felix, governor of Judea, by Ananias the
high priest of the Jews, through the orator Tertullus, in the
following words (Acts xxiv, 5) :

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" For we have found this man a pestilent fellow, and a mover
of sedition among all the Jews throughout the world, and a
ringleader of the seet of the Nazarenes."

As I say in commenting on the communication of Ananias,
the Jewish highpriest, it is as certain as can be, that there
never was a religious seet in Judea or elsewhere that was called
the seet of the Nazarenes, while it is just as certain that there
was a Nazarite seet, and as it appears, it took its rise in Judea,
near its southern border. If Paul wasaNazarene and the ring-
leader of that sect, is it not very strange that none of the Epis-
tles which are attributed to him say anything whatever about
him, Paul, having been, or being a Nazarene. Indeed if we
may believe the gospel of St. Matthew, to be a Nazarene did
not denote membership in any religious sect, but merely a
residence in a city called Nazareth. See Matthew ii, 23, where
it is said :

"And he (Joseph) came out and dwelt in a; city called Naza-
reth ; that it might be fulfilled which was spoken by the
prophets. He shall be called a Nazarene."

If to be a Nazarene, then, was to belong to a sect called
Nazarenes, that which was spoken by the prophets, has never
yet been fulfilled. It has been supposed that Nazarenes was a
name given to the first Christians by their adversaries. It is a
conceded fact that no seet that called themselves Nazarenes
had any existence before the second century, and, therefore,
that Paul, who did not survive the first century, could not witli
any propriety have been charged with being the ringleader of
the Nazarenes. On the other hand, if Apollonius was the ring-
leader of the Nazarites, a well known religious sect of that time,
and if that sect was bitterly hated by tiie Jews, as was the ease,
it becomes almost certain that the man accused before Felix
was Apollonius of Tyana, a Cappadocian Greek, and not a Jew
at all. In view of the further facts, that the man accused did
not deny that lie was the ringleader of the sect which was so
hated by the Jews, and that lie claimed to be a Roman citizen
and only amenable to the Roman law, what was almost a
certainty, with those facts added, became a certainty, and the
common identity of Paul and Apollonius is settled beyond
successful contradiction. Not only so, but the truth of the
spirit's testimony in relation to the founding of the Nazarite
sect, and the nature of their worship and social polity is equally
set at rest. The people, who, in the second century and after,

DAMIS. 41

were called, or called themselves Nazarenes, were not Christ-
ians. "They believed it was necessary to unite the Jewish
ceremonial law with the precepts of Jesus, and refer to a
Hebrew gospel of Matthew." In fact they were even more
Jews than Christians, and it is hardly likely that St. Paul was
one of that sect, although the writer of Acts has exhausted his
ingenuity and convicted himself of falsehood in trying to do so.

What the spirit says in regard to the passage of Scripture :
"Thou art a priest after the order of Melchisedec," is very
peculiar as being a formula of initiation among the Nazarites.
We are told by the spirit that this ceremonial expression origi-
nally meant "a priest after the order of the sun," and was
used in that sense by the Parsees and that it was at a remote
period derived from the " Golden Rules " of JJerm.es Trisme-
gistus, or from Hesiod. Nothing is more certain than that
Hermes Trismegistus and Hesiod were priests after the order
of the Sun, the one as of Oromazda or Ormuzd, and the other
as of Prometheus. There is something so peculiar, not only
about the text or passage to which the spirit of Damis refers,
but that it should be so positively connected with Apollonius
and the Nazarite sect, which he seems to have founded, that I
will quote the passage of the New Testament in which it is
used or referred to. In Heb. iii, 1, we read :

"Wherefore, holy brethren, partakers of the heavenly call-
ing, consider the Apostle and High Priest of our profession,
Christ Jesus."

Here we have Christ Jesus made an Apostle and High Priest
of the profession of the holy brethren, partakers of the heavenly
calling. Who were those holy brethren ? What was their
profession? In what manner were they partakers of the
heavenly calling? Who made Christ Jesus the Apostle and
High Priest of those holy brethren ? When those questions are
answered, we will find that the spirit of Damis has suggested
the answer to them all. It has been strongly contended that
the author of the other Pauline Epistles was not the author of
the Epistles to the Hebrews. Why ? Because it comes too near
to disclosing the true authorship of all those epistles. In none
of the other epistles was Christ Jesus made to figure as an
Apostle and a High Priest. In Heb. iii, 14, we read :

" Seeing then that we have a great high priest, that is passed
into the heavens, Jesus the Son of God, let us hold fast our
profession."

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Here we have the same Christ Jesus figuring as a great High
Priest that is passed into the "heavens." If the expression
had been, is passed into heaven, it would not so plainly have
been indicated that this great High Priest was the great lumi-
nary of day which so grandly presides over the celestial
hierarchy. We have no doubt that the words "Jesus the Sou
of God" in that passage are a fraudulent interpolation in a
Nazarite epistle to the Hebrews, and that that Nazarite epistle
was written by the founder of the Nazarite sect, Apollonius of
Tyana ; and more than that, that it was for writing that very
epistle to the Hebrews, that Ananias, High Priest of the
Jews, through Tertullus, charged him, Apollonius, before Felix,
with being " a mover of sedition among all the Jews, through-
out the world." In Heb. v, 4, 5, 6, we read :

"And no man taketh this honor unto himself, but he that is
called of God, as was Aaron.

"Bo also Christ glorified not himself to be made an High
Priest ; but he that said unto him, Thou art my Son, to day
have I begotten thee.

" As he saith also in another place, Thou art a priest forever
after the order of Melchisedec."

Now it is very evident that neither of those sayings could
have been addressed to Christ Jesus, for the first saying was
used in Psalms ii, 7, and the second in Psalms ex, 4. There
will hardly be any one who will be rash enough to claim that
either of those sayings was addressed to Christ Jesus, for the
latter was never heard of as god, man or myth, until many
hundred years after those Psalms were composed. In Heb. vii,
1,2, 3, 4, we read :

" For this Melchisedec, king of Salem, priest of the most high
God, who met Abraham returning from the slaughter of the
kings and blessed him ;

"To whom also Abraham gavea tenth part of all ; first being
by interpretation king of righteousness, and after that, also,
king of Salem, which is King of Peace ;

"Without father, without mother, without descent, having
neither beginning of days nor end of life ; but made like unto
the Son of God ; abidcth a priest continually.

"Now consider how great this man was, unto whom even
the patriarch Abraham gave the tenth of the spoils."

Yes we will consider how great this man was without a
father, without a mother, and without descent, and who had
neither twginning nor vu<\ of life; and we have come to the

DAMIS. 43

conclusion that he was no man at all, and no high priest or
king who ever reigned among mankind. This Melehisedec
was something else than a man, and we conclude that he was
what the spirit of Damis says he was, the King of Day, and
High Priest in the heavens, the Solar orb, personified as a
human king and high priest. It would be irrational to conclude
otherwise. The Sun is a king without father, or mother, or
descent, and without beginning or end of life, and the only
such king that human imagination can even plausibly conjure
up. In Heb. ii, 11, we read :

"If therefore perfection were by the Levitical priesthood,
(for under it the people received the law,) what further need
was there that another priest should rise after the order of
Melehisedec, and not be called after the order of Aaron."

Here we can see that it was this attempt on the part of
Apollonius, the founder of the Nazarites, to subvert the Jewish
priesthood, who claimed their priestly authority from the high
priest Aaron, and to raise in its stead a priesthood after the
order of Melehisedec or the order of the Sun ; that was also the
ground of the hatred toward him by the Jews and the cause of
the charge that he sought to create sedition everywhere among
the Jews. I will close my quotations in connection with this re-
markable spirit disclosure with the following from Heb. vii, 21 :

" For those ' ' (the Jewish priests) "priests were made without
an oath ; but this," (the High Priests of the Nazarites) "with
an oath by him who said unto him. The Lord Sware and will
not repent. Thou art a priest forever after the order of
Melehisedec."

Now the language there referred to is used in Psalms ex, 4,
and was evidently used by some priest, perhaps some high
priest, according to the order of the Sun, which order of priests
was in very ancient times designated as of the order of Mel-
ehisedec ; or, as the spirit of Damis testifies, it was but a
modification of a similar expression used by both Hermes
Trismegistus and Hesiod as follows : " Thou art a priest Mechel
forever after the order of the Sun." I certainly have adduced
sufficient evidence to show the substantial correctness of this
surprising testimony of the spirit of Damis, that Apollonius
was the founder of the Nazarite sect, and that the passages in
which the New Testament gives the expression "Thou art a
priest after the order of Melehisedec" is taken directly from
the formula of priestly ordination among the Nazarites; and

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indeed, enough to show that the Epistles to the Hebrews, is
the appeal of the great founder and high priest of the Nazarites
to the Jews to abandon their sacerdotal organization, and join
the holy brethren, partakers of the heavenly calling, by
becoming priests forever of the order of the Sun, designated as
Melchisedec, King of Salem. Thus, point after point that has
completely confounded theologians for centuries, is being ex-
plained clearly and satisfactorily through the testimony of
returning spirits who have personal knowledge of the matters
on which their communications bear. The great probability is
that the Epistle to the Hebrews was written at an earlier period
than the other Pauline Epistles, and just after he founded the
Nazarite sect at Nazarita. On his second journey to India, he
obtained the full Reformed Hindoo Gospels of Deva Bodhis-
atoua which had been drawn up by Deva, and adopted at the
Council of Asoka, by the Buddhist followers of Christos.

These are points of information in relation to the second
journey of Apollonius to India that are worthy of especial
attention. The attempt of Azabelle, king of Asoka, to reform
the Hindoo religion and weaken the arbitrary power and
rapacity of the Buddhist priesthood, as a matter of course,
called forth a deadly hostility on the part of the Brahman
priesthood ; and, although Azabelle was powerful enough to
carry his reform over the greater part of India, as the monu-
ments still standing in various parts of that vast country show,
yet it is known that in later years the Buddhist reformers were
driven into Southern India and finally out of the country, as
priests of an established religion, the last Buddhist patriarch,
Bodhishormah, taking his departure for China in the early part
of the Christian era. The Buddhist reformation took place
about from 250 to 290 B. C. When Apollonius went to India in
A. I). 4) or 46 in search of the reformed Buddhist gospels, he
was compelled to travel into Farther India, as Damis tells us,
to find them, on which journey, Damis says lie accompanied
him. It was there, near Singapore, at the extreme southern
limit of Farther India that Apollonius found Iarchus, and
through the kind offices of Phraotes, king of Taxila, obtained
from him the reformed Hindoo Gospels, of Deva Bodhisatoua
with which he returned to his Nazarite followers, and began
those modifications of his original plan which led to such bitter
opposition on the part of Apollonius of Alexandria, Phygellus

DAMIS. 45

and Hermogenes, which Apollonius in his letter to Timotheus,
or Damis, refers to as follows, 2d Tim. i, 15 :

"This thou knowest, that all they whieh are in Asia be
turned away from me ; of whom are Phygellus and Hermoge-
nes."

The spirit of Hermogenes, in his communication, fully ex-
plains the nature of the controversy between himself and his
Essenian associates and Apollonius which grew out of Apollo-
nius's saccrdotalizing tendencies, which were considered by his
opponents as destructive of the communistic polity of the
Nazarite sect. If Azabelle was a Tamil king, that was another
reason why the Brahmans, who were Aryans, and who used
the Sanscrit tongue, sought the more determinedly to drive
out the Tamil reformation. At all events the Tamil population
of India, still remaining there, are to be found in Southern
India and on the island of Ceylon. It would seem that Iarchus
found a refuge in the jungles amid the tigers, whose numbers
gave the name to the neighboring city of Singapore, which
meant the City of Tigers. In that distant and last refuge of
the reformed Buddhism of Deva Bodhisatoua from the hands
of Iarchus, the chief of the reformed religion, Apollonius ob-
tained the gospels which he afterward used in propagating the
Essenian faith, and which have been since modified into what
are called the Christian Gospels. Of these facts there can be
no reasonable doubt. It has long been known that the Christian
Scriptures could not possibly be what they purported to be, by
those who sought, without prejudice, to comprehend them, but
to find out where they originated and what they really were,
has never been possible until these spirit testimonies in relation
to them were given.

What the spirit says about the reigns of the Roman emperors
during which the most distinguished part of the labors of
Apollonius of Tyana were performed is certainly true, for they
extended from A. D. 33 to A. D. 98 or 99. It has never been
known how long Damis lived or whether he survived Apollo-
nius. He tells us he did not, but that he died ten or twelve
years before him at Alexandria in Egypt. This accounts for
the fact that Damis gave no account of Apollonius's work while
in retirement on the island of Patmos, and his subsequent
publication of the Gospel of St John and the Apocalypse, as
they are called, at Ephesus, where he closed his long and
remarkable labors.

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The spirit explains another point which has heen lost sight
of in the confusion of the history of the first three centuries of
the so-called Christian era, and that is, that the Greek and
Roman priestly followers of the God Prometheus were bitterly
hostile to the Nazarite and Essenian propagation of the teach-
ings and doctrines relating to the Hindoo Saviour Christos
(Chrishna, as he has been miscalled) and not less hostile to
Apollonius himself. They no doubt, did all they could to create
prejudice and doubt concerning the Christosite teachings of
that real founder of the Christian religion. It is impossible to
now judge how far the writings of Apollonius came into the
hands of Marcion and Lucian in their original shape ; those
two Greek writers being none others than the St. Mark and
St. Luke of the Synoptical gospels ; and it is equally impossible
to know to what extent the latter altered them before they
came into the hands of Eusebius of Caesarea and his contempo-
raries and coadjutors of the Council of Nice. It is enough to
know that in spite of all this modifying by the priests of
Prometheus, and the priestly founders of the Orthodox Chris-
tian religion, the Apollonian or Essenian Christosism is shown
to pervade it from beginning to end, and that there is nothing
original or true connected with it as a distinctive or original
religion.

We now come to tho consideration of what the spirit says in
relation to Apollonius of Tyana being the real Paul, rendered
plain by the epistles of Paul to Timothy. Damis tells us that
he was himself called Timotheus by the Thessalonians among
whom he resided at the time the Epistles to Timothy were
written. It appears that he had gone into Thessalonica years
before as a subordinate teacher of the philosophical, theological
and soeial doctrines of the Nazarites, and when Apollonius was
sent to Rome, after his return from his second journey to India,
that Damis, whose name had been changed to Dumas, left him
and went again to Thessalonica. It is proper to here say t hat
in reply to my question : Why were you called Timotheus by
the Thessalonians? he replied : "In the Thessalonian dialect
Timotheus meant the same as leader or bishop." No one can
read the two Epistles to Timothy and not see that the person
to whom they were addressed was one who had been the im-
mediate pupil of the writer of them. The words addressed to
Timothy are : " Unto Timothy, my own son in the faith." It is

DAMIS. 47

true that it has been represented and supposed that Timotheus
was at Ephesus when those two letters were written, but if we
understand the import of what the spirit said upon that point,
this is a mistake, the result no doubt, of the purpose to conceal
the identity of the Timotheus who was addressed by Apollo-
nius, who was none other than his devoted disciple Damis.
These letters to Timothy do not follow the Epistles of Paul to
the Ephesians, as they would naturally have done if they had
been addressed to an Essenian bishop of Ephesus. They follow
the 2d Epistle to the Thessalonians, thus showing very strongly
that the statement of Damis that he was the Timotheus
addressed is substantially correct. The name Timotheus was
therefore rather the theological rank of the person addressed
than the given name of that person. The one circumstance that
seems to strongly weigh against this claim of spirit Damis is,
that in the 2d Epistle to Timothy there seems to be a manifest
reference to Damis himself where in chapter iV, 9, 10, we read :
"Do thy diligence to come shortly unto me. For Demas
(manifestly Damis) has forsaken me, having loved this present
world and is departed unto Thessalonica." Whatever seeming
confusion and inconsistency there may appear about this matter
it can all be the result of the bungling alterations that are
manifest throughout the so-called Pauline Epistles. Why
should we not prefer to accept the testimony of this spirit who
has given so many proofs of his personal knowledge of the
things about which he testifies, to the untruthful versions of
these same things, which have been produced to conceal the
truth about them? I, at least, think it is safer to do so.
I cannot prolong these comments, but I have adduced
sufficient proof to show that the communication is authentic
and substantially true. That being so, it seems certain that
through this testimony of Damis we have been taken to the
source of Christianity which we find to have been in India,
and that instead of its having any relation to Jesus Christ or
Jesus of Nazareth, it relates to the Hindoo saviour Christos ;
and was carried in to the Roman empire by Apollonius of
Tyana about the time when it is alleged the mission of Jesus
Christ began.

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t)EVfl BODHISATOUA.

A Buddhist Prophet.

"Saib, I Salute You : In all things pertaining to the
spirit and mortal life, experience must be the guide and reason
the teacher. It is my duty as a spirit, being appointed by the
higher order to come here, to tell you what 1 know of what are
termed the Christian Gospels more particularly those relating
to what are termed Matthew, Mark, Luke and John. Right
here I might go into a personal history of myself, in order that
you may understand more thoroughly what I herein set forth.
I am of a line of teachers or prophets from Buddha down.
Whether you can obtain, through the encyclopaedias of to-day,
the information I shall give you I cannot tell. But if you can
obtain the Japanese Encyclopaedia of 1821, translated by Abel
Ilemusat, you will be able to learn a great deal about myself.
In the Sanerit tongue my name was Deva Bodhisatoua ; in the
Chinese tongue my name was Phou-sa, and in the Hindoo
tongue it was Ma-Ming. I commenced exactly as this man I am
using to-day a trance medium, in the Mahabarata country, and
it was I who first taught, in India, long before the Christian
era, the metaphysical-allegorical style claimed to have come
from one who never existed, called Jesus of Nazareth. These
gospels were transferred to Singapore, where they afterwards
fell into the possession of Apollonius of Tyana, Their original
names, in your modern tongue, would represent the four
seasons; but were afterward used, or misused, to typify a
saviour of men. The originals, as understood by the Hindoos,
werein this way. First, the preparation of the ground the
planting of the seed the harvest time the gathering in and
the feast time or harvest home. This was what those books,
interpreted by the aid of certain stars, in what is now termed
the zodiac, meant. The 'Star in the East' was simply a signal
of seeding time or planting time. Now, these mysteries were
used by Hindoos, to show certain things occurring in the life
of man that resembled the offices of nature, such as the infancy,
youth, maturity and old age or death, of man. You see the
beauty of these things when properly understood. First, the

DEVA BODHISATOUA. 49

stars used then as an almanac ; second, the seed time and har-
vest, and third, their analogy to the life of man. These writings
or gospels were given to me, first, as I have set forth in the
beginning of this communication, by experiences in the way of
trance ; second, by my reasoning upon them ; and third, by my
intuitional nature coming in contact with the higher relations
of spirit life. And here again, I must remark that in my time
they wore not original, but they w r ere simply the reflex of
spirits on my receptive organism. In an allegorical sense these
writings can injure no one ; but when used by priests to gain
power and as they keep the key to themselves end in enslaving
the intellects of their fellow-men. We believed in re-incarna-
tion ; we believed, in the language of Buddha, that, as long as
there was a decline of virtue in the world, a good man was
raised up to re-establish morality ; and that this man was
either Buddha himself, or that, at his conception, he was over-
shadowed by the holy spirit of Buddha. These epistles or
gospels brought from India by Apollonius, were modified by
him to suit his spiritual nature. Much of the force and sub-
limity of language in them is lost in their translation through
so many different tongues. As near as I can give you their
name, they would be called, in your language, translated from
the Hindoo, "The Code of the Initiated." There was at that
time, in India, a sacred order, in which all persons of good
blood not that there is anything in caste were to become
pupils, and gradually go from one degree to another, similar to
modern Freemasonry. No one was admitted as a pupil unless
first examined to see whether he had any spiritual gifts, and
this was tested in different ways. One of the principal tests
was looking through a hollow tube on a piece of glass or piece
of skin. If he discovered any sign on either, this was evidence
of clairvoyance. Others were tested by a tube shaped like a
horn placed to the ear. If they heard a voice, or any noise, or
anything was photographed upon their brain, they were admit-
ted on the ground of clairaudience. By this method we were
always enabled to have mediums that not only preached our
philosophy, but proved it also. I have certified to all I think
that is necessary, and I have fulfilled my duty to the best of
my present ability ; and if I am not mistaken, this communi-
cation, which is launched in this humble home to-day, will
undoubtedly be looked upon, in the future, as one of the mar-
vels of Spiritualism, considering the source from which it
conies. Wise spirits not that I lay claim to wisdom never
enter where pride shuts them out. Humility is the best prep-
aration any medium needs to receive the whole truth and
nothing but the truth."

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We can find no historical reference to any such person as
Deva Bodhisatoua, Phou-sa, or Ma-Ming, and are therefore
compelled to confine our test of its genuineness and authenticity
to what we can learn regarding Abel Bemusat, referred to in
the communication. We take the following facts concerning
Remusat from theNouvelle Biographic Generate :

"Jean-Pierre- Abel Remusat, a celebrated Orientalist, born at
Paris, the 5th of September, 1788, died of cholera, in the same
city, the 4th of June, 1832. The circumstances that awakened
in him a taste which was soon to develop into a true vocation,
were as follows : The Abbey of Tersan hud united to the Abbey-
aux-Bois a precious collection of antiquities and objects of
curiosity, to which was joined a library composed of rare books,
relating to the different objects of the museum. Amid these
amateur treasures was a Chinese pastoral poem. Abel Remusat
being permitted to visit this collection of the Abbey of Tersan,
from the first gave special attention to that work and deter-
mined to give a translation of it. Animated by his tastes and
his desire for the distinction, because it had defied the learning
of the time, he surrounded himself with all the works, small in
number and insufficient as they were, which treated of sinology
or the Chinese writing. The track was rough and almost im-
practicable in the state in which he found the undertaking ;
but he persevered because he felt he had found the May. With-
out neglecting his profession of medicine, he found time to
learn the Tartar language, copied all the alphabets he could
procure, and in a manner made a vocabulary for his own use.
After five years of labor he published his Essay on the Chinese
Language and Literature. In doing this he gave his attention
particularly to the Chinese writing, the composition, origin,
form and variety of characters. From this he pursued the art
of reading and writing the Chinese tongue ; and finally treated
of the influence of accentuation exercised over the phonetic
value of words."

This essay was followed by a work, in 1811, entitled, The
Study of Foreign Languages Among the Chinese, which
attracted the greatest attention, in 1813 he published his
Uranographic Mongole and his Dissertation on the monosylla-
bic nature commonly attributed to the Chinese language. On
the 19th of November, 1*14, he was appointed Professor of
Chinese, in the College of France. From that time his life was
devoted to the study of the languages of the extreme Orient.
In 1820 lie made public his Researches Concerning the Tartar
Language, or Memoirs on different points of the Grammar and

DEVA B0DH1SAT0UA. 51

Literature of the Ouigours and Thibetans. After mentioning
several other essays and works of Remusat, the writer in the
Nouvelle Biographie Generate says :

" The study of Chinese documents, both printed and in man-
uscript, enabled the learned sinologue, to indicate to Cordier,
according to the Japanese Encyclopaedia, the locality where
the Calmouks collected the salts of ammonia, and to reveal the
existence of two burning volcanoes, situated in Central Asia,
four hundred leagues from the sea, information of which
Humboldt, travelling in Chinese Tartary, was pleased to recog-
nize as correct. The Japanese Encyclopaedia, is the most
important work in relation to information concerning the state
of the sciences, arts and occupations in China. Its entire civi-
lization is therein described. Abel Remusat early gave a
translation of the titles of the chapters of it, with that of an
entire article relative to the tapir, that the imagination of the
Chinese had transformed into a sort of fabulous animal. * *

"Historically Abel Remusat was particularly occupied with
the Tartar nations, and he know how to profit by the relations
of the Chinese with them to solve many historical problems.
Instead of making the barbarians who overrun the Roman
Empire descend from the North he showed their oriental origin
and the different localities of them in the countries of Asia. *
* * The true object of the researches of Abel Remusat con-
cerning the religions of China was Buddhism. Three memoirs
from his pen appeared on this subject in the ' Journal des
Savants' of 1831. Soon after he published his translation of
the ' Book of Rewards and Punishments,' of the popular moral
code. His labors on the history of Buddhism are numerous.
The discovery that he made in the Japanese Encyclopaedia of
the list of thirty-three first patriarchs of Buddhism, with the
date of the birth and death of the greater number among them,
relative to the Chinese chronology, entitled him, at least
approximately to fix the epoch of the death of Buddha, which
would have taken place nine hundred and fifty years before
Jesus Christ. One of the centres of Buddhism was Rotan,
which also became a great centre of civilization. Abel Remusat
translated the history of that city. It was at this period that
the pentaglot dictionary, called by the author the ' Somme or
Whole of Buddhism,' was conceived. The translation of that
collection, undertaken by Abel Remusat and E. Bournouf, was
only begun. The former of these savants also intended to
translate the journeyings of the religious votaries of China,
going on pilgrimages to visit the places consecrated by the
Buddhistic legends. Death surprised him, so to speak, with
pen in hand."

52 ANTIQUITY UNVEILED.

Such was the learned Oriental scholar to whom the Hindoo
spirit prophet referred. Whether this Buddhistic patriarch
either under, the name of Deva Bodhisatoua, or Phou-sa,
or Ma-Ming was found recorded in the line of patriarchs
of Buddhism, by Remusat, in the Japanese Encyclopaedia, or
not, we cannot tell. Should it be there, it would hardly be
possible to doubt the authenticity of this strange, and as we
incline to believe it, most important communication. In the
absence of positive knowledge upon this point we are warranted
in giving great weight to the reference of this Buddhistic spirit
to the Japanese Encyclopaedia, and its partial translation by
Remusat in 1821. But most signiricent of all is the fact that
Remusat in his labor of translating that noted Oriental work,
discovered a chronological list of the names of the thirty-three
first Buddhistic patriarchs with the time of the birth and death
of most of them, so fully given as to determine with considerable
certainty, that the Buddhistic religion had its origin about nine
hundred and fifty years before the Christian era, so-called. If
we could obtain that chronological list of the first thirty-three
patriarchs of Buddhism, and if it should prove that Ma-Ming
was among them, and that he was the Buddhistic patriarch
about two hundred years before the Christian era, as the
communication seems to imply, it would be impossible to
doubt the genuineness and authenticity of that communication.

We will now proceed to analyze this very remarkable com-
munication, when the indirect evidence of its authenticity will
become almost irresistible. The spirit tells us that he was a
trance medium, and that under the control of spirits he wrote
several books that they were written in the Mahabarata
country, which we understand to mean in that portion of India,
where the Vedic Poem called "The Mahabarata," was com-
posed and held as sacred that he it was who first taught in
the metaphysical-allegorical style, two hundred B. C. that he
afterwards sent the books thus written to Singapore that
Apollonius of Tyana two hundred and fifty years afterwards
found them in that centre of Buddhism that Apollonius bore
them away with him, making such alterations in them as
better suited his spiritual philosophy that they were originally
used to typify the four seasons, caused by the annual revolution
of the earth around the sun, but that they were used, or mis-
used to typify a Saviour of men that as understood by the

DEVA BODHISATOUA. 53

Hindoo priesthood they implied the time for preparing the
ground, planting the seed, the harvest and gathering in time,
and the feasting time or harvest home that those books were
interpreted by the successive appearance of the Stars of the
Zodiac, " the Star in the East," simply being the signal of
seeding or planting time that these books were also used by
the Hindoo priests to show certain things in the life of man
that resembled the offices of nature that stars were used by
them as an almanac, as a rural calendar, and as relating to the
life of man and he might have added a fourth use of them as
relating to the atmospheric or meteoric changes of the four
seasons.

No one who has given any attention to the subject of the
Brahminical, Buddhistic, Zoroastrian, Egyptian, Grecian, and
Roman religions, which all preceded the so-called Christian
religion, can doubt or question the fact that they were one and
all based upon the annual revolution of the earth around the
sun, and the natural changes which were thus produced on the
earth, and which especially affected the comforts, interests and
happiness, or the misery, misfortunes and calamities of the
human race. Such were the religions and philosophies, every-
where met with by Apollonius of Tyana, in his long and active
journeyings throughout the then civilized world. That the
books obtained by him at Singapore, India, were of that nature,
cannot be reasonably questioned.

Those Buddhistic books were afterwards written, as has been
alleged by the spirit of Ulphilas, bishop of the Goths, and
Apollonius himself, in the Hebraic-Samaritan tongue ; the
written language of his native country. They were afterwards
copied by Hegessippus in the same tongue, and from the copy
of Hegessippus, Ulphilas made his translation into the Gothic
tongue. This Gothic bible of Ulphilas is sufficiently extant
to-day in the Codex Argenteus to show that it is identical with
the canonical books of the New Testament. We have thus a
direct connection between the Gothic bible of Ulphilas and the
Hindoo writings brought from India by Apollonius. This
singularly disclosed transmission of Hindoo theology to Europe
seems to be fully confirmed by the otherwise meaningless deco-
rations of Christian churches, and the ceremonial mummeries
of the Christian hierarchies, which are identical with the deco-
rations of the caves and temples of India, and the feasts and

64 ANTIQUITY UNVEILED.

fasts and ceremonies observed and enforced by the Brahmanical
and Buddhistic Hindoo priesthoods.

Now it is a positive fact, especially noted by the learned
Charles Francis Dupuis in his great work, " The History of A!l
Systems of Worship," that upon the door of the main entrance
to the Church of Notre Dame, at Paris, dedicated to the
worship of Mary the alleged mother of Jesus Christ, are
delineated in basso-relievo, our series of ideas, alluded to by the
spirit purporting to be Ma-Ming. They consist first of a series
of twelve panels arranged around the outer margin of the door,
corresponding with the signs of the Zodiac, arranged in groups
of three, each corresponding with the four seasons. The panels
of eleven of those signs contain each the respective symbol
representing it, to wit : Aries, Taurus, Gemini, Cancer, Leo,
etc. But in the square corresponding with Virgo or the Celes-
tial or Zodiacal Virgin, the symbol, a young woman, is absent,
and in its place is a figure of the sculptor himself, at his work.
The Virgin of the Zodiac which should have occupied that
panel, is placed in the large central panel of the door, holding
in her arms an infant effigy or representation of the new born
Sun, which, according to all the so-called heathen systems of
religion was supposed to be born of the zodiacal Virgin, at
midnight, at the winter solstice, an event which Christians
celebrate, in concert with the heathens of every hue, or condi-
tion of savagery or civilization, at that precise hour. The
church of Notre Dame or " Our Lady," stands on the site of a
sacred grove of the ancient Gallic Druids, consecrated to the
mother goddess of the northern nations ; afterward appropri-
ated by the Roman conquerors of Gaul as the site of a temple
consecrated to Venus, the Roman goddess of love and beauty,
and now consecrated to Mary, the Christian successor of the
same zodiacal virgin mother of the Hun. On the same door of
this noted Christian church is another series of panels, in which
are arranged figures of men, denoting the different stages of
each individual life on earth, the dress and garments of which
denote the changes of the temperature of the seasons. On the
same door is still another series of figures showing the various
rural occupations of the year. Similar devices, says Dupuis,
ornament the doors of the church of St. Denis, also in Paris,
showing beyond all question that the Christian religion is
nothing more than the same old theological Monsieur Tonson

DEVA BODHISATOUA. 55

of heathendom come again in a Christian garb. In view of
such facts as these, who can doubt the pagan origin and nature
of the Christian religion? We feel sure, as these spirit revela-
tions are continued, that every possible doubt as to this point
will be done away with.

What this Hindoo spirit says as to the incarnation of the
Deity, the mediumistic character of the Buddhistic priesthood
their methods of selecting their priests and teachers the
spiritual origin of their religion and sacred writings, and
indeed, all that he says, is worthy of the deepest consideration
of all who desire to know the truth, the whole truth, and
nothing but the truth, concerning the mutual relations of the
world of mortals and the world of spirits. If they will give it
this consideration, they will wonder more and more how such
important information is given through the mediumship of an
unlearned man ; and why it has been so long withheld. We
confess our own amazement as we proceed in our researches, at
the prospective store of knowledge that is soon to be poured, in
one unbroken flood upon the minds of thoughtful and intelligent
people.

[As may be seen by the above comments, Mr. Roberts
states that he had been unable to find any historical refer-
ence concerning Deva Bodhisatoua. This was written by
him July % 2, M. S. 34. Two years later, September 1, M.
S. 36, he records the following. "The reader may judge of
our surprise when in searching for some historical reference
concerning Ardilua Babekra, two years after the communi-
cation of Deva Bodhisatoua was published in Mind and
Matter, we came across the following account of the
remarkable man, whose spirit gave that grand explanation
of the Buddhism of his time, which we translate from
the French of Abel Remusat's work, ' Melanges Asiatiques.' "
Compiler.]

"The eleventh of the line of patriarchs was Founayche, who
was succeeded by Ma-Ming or the celebrated Phou-sa, his name
in Sanscrit was Deva Bodhisatoua. This one who was of the
order of the incarnate divinities coming immediately after
Buddha has given into the whole class of gods of the second
order, the different names that he has received in the lan-
guages of the various Buddhistic people. The Hindoos calls
him Bodhisatoua, which signifies sensitive intelligence, the
Tibetians have changed his name into Djangtchhoub or

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Djangtchhoubsemspah. The Chinese have abbreviated it into
Phou-sa, which by a very ridiculous misunderstanding, some
Chinese idolaters, and following them many missionaries have
given him the name of Goddess of Porcelain, they have lavished
most honorable titles on him, such as most intelligent, most
victorious, omnipotent, most holy son of Bouddha, born of ins
mouth. We do not have at present to seek the allegorical
sense of all these names, but it is very important to determine
the age of the historical personage to whom they attributed
them, for Bodhisatoua seems to have been one of the reformers
to whom the Buddhist philosophy is most indebted. Georgi
has given vent to a crowd of conjectures upon this subject, he
takes Bodhisatoua for Somonakodom or Bouddha, and besides
for a celebrated religious person in China in the 4th century
after our era under the name of Fo-thou-tchhing, and even for
Scythianus or Manes. By reason of this error he makes him
live in the 3d century of our era. I must confess that Chinese
authors themselves differ upon the epoch of this celebrated
man, some make him live three hundred years after Bouddha
others makesix hundred years interval, other still eight hun-
dred years interval, but the Book of Mahaya whence is
borrowed the succession of the Patriarchs, cuts this difficulty,
since it makes Bodhisatoua die in the thirty-seventh year of
Hian-Wang, 332 before J. C, or 018 years after the death of
Chaikia-Mouni. He was born in the kingdom of Po-lo-nai, and
had received from Founayche the deposit of the doctrine which
he transmitted to the thirteenth Patriarch named Kabimara ;
this one travelled in the west part of Indies and delivered his
body to the flames in the forty-first year of Nan-Wang, 1274
before J. C."

[Our readers will notice that the spirit of Bodhisatoua says
he received the gospels, which afterward laid the foundation of
the Christian religion, from spirit sources, he being a trance
medium. The translation of Remusat claims, however, that he
received them from his predecessor, Founayche. This evident
contradiction is easily accounted for, as it is not likely that
after taking so much trouble to suppress all evidence of the real
origin of the Christian gospels, that an attempt would not be
made to mislead in this direction. The great wonder is that at
this late day, so much evidence can be obtained, which only
shows, that at some point in their calculations, a misstep was
made and that this evidence was overlooked, which makes it
possible that in this the nineteenth century the true facts may
be brought to light. The manner in which this last in forma-

PLOTINUS. 57

tion was obtained is of itself, strong testimony, to the fact that
though truth may be suppressed for a time, it cannot be so
crushed that it will not come uppermost at last. Our readers
will do well to carefully study this communication, as it will
shed more light upon the supposed divine origin of the Christian
gospels than any other information extant, proving that the
priesthood after obtaining them changed them to suit their
own views and purposes, thus perverting the truth to the
detriment of all mankind. Compiler.]

PliOTIflUS.

The Neo~Platonist.

" Ours is a War for Truth : As it was with me in the
mortal form, so it is now with me in the spirit. While you
right with benighted souls in the mortal form, I am fighting
with the deluded millions in spirit. The school to which I
belonged is known to you moderns as the Neo-Platonic ; by us
it was called the Eclectic. The founder of this school was
Ammonius the Peripatetic ; but the person who really furnished
the materials for this school was Apollonius of Tyana ; and all
the ideas that this school ever gave forth under Potamon,
Ammonius Saccas and myself, were gathered from the originals
of the school of that famous Hindoo, known to us by his
Sanscrit name of Deva Bodhisatoua. His writings were the
foundation, combined with some Platonic writings, which form
the whole of what the Eclectic school taught. In the first
place, the whole history of Jesus of Nazareth, so-called, was
started by that Hindoo representing the life of Buddha, and
afterward taught by Apollonius of Tyana. In my mortal life
I was a particular friend of the Emperor Gallienus. I had
frequent conversations with those who claimed to know any-
thing of this Jesus, and proved to them so conclusively that
Apollonius was the real Jesus, that my works were destroyed
by the Christians ; and the next spirit that communicates after
me, shall be the one to tell you when and where they were
destroyed. This pope comes here by the force of my medium-
istic power. I acted in precisely the same capacity to the
Emperor Gallienus that Apollonius did to Vespasian, that is, I
was his oracle. I obtained almost all your modern physical
phenomena. I had independent writing on copper plates,

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which were closed and sealed together, and the writing was
produced on the inside of those plates. I also taught in my
own house on two days of the week while in trance or an
ecstatic state. It is by the mediumistic power of us so-called
heathens, that the Christian interpolators and destroyers of
other men's good works are compelled to come back here and
confess their rascality. Fight them faithfully on your side, my
good brother, and you will find that one Plotinus will ever
help you when he can. I have exhausted the time allotted me
for this sitting. Good-bye."

[For the historical record of Plotinus, we refer the reader to
the Encyclopaedia Britannica, also Nouvelle Biographie Gen-
erale. Compiler.]

We have found enough evidence in the works referred to
above to show that Plotinus was beyond all question a medium ;
and no one will deny that he was the first Neo-Platonic Eclectic
author of whose writings we have any trace. It is the spirit
of this truly great and good man who comes back to testify to
facts regarding the Christian Scriptures and religion, which
absolutely confirms the spirit testimony of Ulphilas, Apollonius
of Tyana, Vespasian, Deva Bodhisatoua, Felix, Ignatius,
Gregory, Hegessippus and many others ; that the original
source of all that is called Christianity was the Scriptures of
Buddhism, introduced into Western Asia, Europe and Africa,
by Apollonius of Tyana, afterward modified by Amonius the
Peripatetic, Potamon, Amonius Saccas, and Plotinus himself.
Thus do the facts accumulate that must render as clear
as the noonday sun that Christianity is a monstrous fraud
and delusion, that has desolated the earth and filled the
spirit world with demons. The reader may imagine with
what curiosity we awaited the next control, that was to
show the power of Plotinus, the spirit medium, to compel a
Christian pope to disclose the most important secrets of his
church. Reader, we are about to bring to your notice facts that
must prove beyond all question, not only the authenticity and
truthfulness of these astounding communications, but also the
wonderful attributes of the medium through whom they are
given. Read attentively the facts that we are about to lay
before you, and doubt if you can that high and beneficent
spirits are behind the revelations of truth being made through
him and recorded and published by ourself. The communica-
tion referred to was from the spirit of Pope Gregory.

POPE GREGORY. 59

POPE G^EGO^V VII.

By Whose Order the Library of the Palatine Apollo
Was Destroyed in the 11th Century.

" Good Day : I come here by force, as the preceding speaker
(the spirit of Plotinus) told you ; and what is worse, I am forced
to tell you exactly what I did, when here in the mortal form.
When living on earth I was known as Pope Gregory, and what
I am here for to-day is to own to the destruction of the Library
of the Palatine Apollo, which contained the whole of the
writings of the School of Alexandria from the days of Potamon
to the days of one Maximus. And what was my excuse for its
destruction? Religious bigotry. I made the excuse for it, that
I did not want the clergy to have their minds diverted from
their holy work by studying heathen literature. But the real
cause of my action in that matter was, that there were recorded
in that library all the facts that would prove that no such
person as Jesus of Nazareth ever existed ; and therefore, feeling
the weakness and insecurity of my position, I did all I could to
strengthen it, by letting as few as possible know what the real
contents of that library were. I am here also to state that there
is a power a band of spirits now occupying a position that
enables them, when they want a man to return here and atone
for the wrongs he has done during his mortal life, to force him
to come back and communicate the truth. By the force of truth
itself, he is compelled to come back and acknowledge his
wrongs. It is the same with spirits as with mortals ; they love
power and hate opposition as much there as they did here.
That is all I have to say."

Consult Chambers' Encyclopaedia for sketch of Pope Gregory.

When I was told by this spirit, through the lips of the
medium, that he had destroyed the library of the Palatine
Apollo, which contained the whole of the writings of the Alex-
andrian (or Neo-Platonic) school, from the days of Potamon to
the days of one Maximus; or, in other words, from the early
part of the first to the middle of the fourth century, I wondered
whether it could be true ; for it seemed to me that no man
possessed of the learning Avhich such a library was said to
contain, could have been so lost to every sense of moral princi-

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pie, as to be guilty of such a cruel, heartless destruction of
invaluable literature. When I came to seek for light upon this
point I was surprised to find that there was no historical
reference to the fate of the Palatine Apollo Library, and indeed
no historical reference in many scores of works to such a library,
subsequent to the reign of Julian the Apostate (so-called by
Christians) in the fourth century. I found references to the
fact that the Emperor Augustus had erected a temple to Apollo
on the Palatine Hill in Pome, and had founded a library in
connection with it. This temple was burned in the reign of
the Emperor Julian, on the same night that the Temple of
Apollo at Daphne, near Antioch, was burned. It was further
stated that it was with the greatest difficulty that the Sibyline
books were saved. Whether the library shared the fate of the
temple was not stated. I infer however that it was not burned
at that time, but existed until it was destroyed by the order of
Pope Gregory.

[It seems to be a disputed question among writers as to
whether Gregory I, or Gregory VII, ordered the destruction of
the library Palatine Apollo. It is well known, however, that
this library was wholly or partially destroyed several times. It
is possible, in fact probable, that both of these Popes caused its
destruction in the time of their various reigns, and this may be
the solution of the much discussed question, which arises from
the fact that John of Salisbury is the only authority for the
statement that the Palatine Apollo library was destroyed by
the order of Gregory, and cites his proclamation to that efiect
in his work, " The Policraticus." Who was John of Salisbury?
A historian who was the private secretary of the Archbishop of
Canterbury, and through him ambassador to the Papal See,
which very fact gave him opportunities to obtain knowledge,
the nature of which is not to lie carelessly estimated in consid-
ering his works, which even to-day, are regarded invaluable.
Men like Gregory I, and Gregory VII, whose whole lives were
given to perpetuating the power of their church, would
certainly not stop at the burning of a library to accomplish their
object. Therefore, whether Gregory I, or Gregory VII, caused
the destruction of the valuable library in question, the facts
which come down to us show that it was destroyed in the
interests of the so-called Christian church. Compiler.]

EUTHALIUS. 61

EUTHALlItJS.

A Greek Theologian.

"Good Evening, Sir: My name was Euthalius of Alex-
andria. I lived in the fifth century and was a commentator on
the Pauline Epistles. Those epistles are those which were
brought from India by Apollonius, and obtained by the latter
through King Phraotes of Taxilla. The Gospel according to
Matthew is not original, but is of Armenian origin. The Gospel
according St. Mark, was left by Apollonius with the Thessalon-
ians according to the text of the epistle to them. The Gospel
according to St. Luke is but a modified version of the legend of
Prometheus Bound as rendered by Lucian and Marcion at
Rome. The Gospel according to St. John was written by
Apollonius of Tyana toward the later part of his life, when he
was an old man, on the island of Patmos, where he retired to
end his days, in isolation from the human race. That gospel is
a blending with what the inspired seer hoped for, and the
knowledge which he feared to impart in such terms as unedu-
cated mortals could understand. The Acts of the Apostles
relate the doings of Apollonius and his disciples, and this was
fully understood by the Gnostics and Neo-Platonists up to the
time of Eusebius of Csesarea. Ammonius Saccas, Plotinus, and
their followers, were Gymnosophists, Gnostics and Neo-Platon-
ists combined. They had no idea nor intention of promulgating
anything but what they regarded as truth. Truer or better
men than were Ammonius and Plotinus never lived. This was
made plain to me by the study of their writings. Apollonius,
Ammonius and Plotinus were the purest and best of men, and
their only desire was to elevate the human race. Their teach-
ings had relation to the Brahmanical and Buddhistic canonical
narratives concerning the Indian Saviour Krishna. I now see
an ethereal spirit of light which appears behind and over you
[These words were addressed to us.] who says he is Krishna,
of whom the story of his divine origin, persecution by the
tyrant Kansa, and miraculous performances were exaggerations;
and that his sole work was that of a moral reformer, and his
only object to make the people of his country happy. For

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these services he was worshipped, and regarded as an incarnation
of Brahma, or the spirit of the universe. He shows me the
figure three repeated four times, by which I understand him to
imply that he was born 3333 B. C , in India, at the foot of a
mountain near Mathura on the Junna. [We remarked we had
always supposed Krishna to have been a myth.] No, lie was a
man, and the original of all the world's modern Saviours. The
canonical epistles as far as I knew anything about them, were
all derived from the writings of Apollonius of Tyana, who, to
conceal that fact, has been called Paul or Paulus. The names
of James, Peter, John, and Jude, were attached to the other
epistles sent to communities too insignificant to be mentioned.
All these teachings were appropriated, either successfully or
unsuccessfully, by Eusebius of Ciesarea, to make good his
theological Christian scheme. But, he failing in his purpose to
some extent, and I seeing that it was a grand opportunity for
me to gain renown, acknowledged their authority and set about
establishing what Eusebius had failed to prove true regarding
them from his standpoint. I put these Indian writings of
Apollonius into my own shape and eliminated from them every
mention of Apollonius or Krishna, and substituted therefor
Paul, and the Christ idea. This work of Eusebius and myself
became the better assured in proportion as the original writings
and the traces of them became destroyed. What I have told
you is the truth."

We refer to account of Euthalius, to Nouvelle Biographic
Generale.

According to the spirit statement of Euthalius, it is very
certain that the Gospels of Matthew and John were both the
production of Apollonius of Tyana. The former written at an
early period of his career, and closely in accordance with the
Gymnosophic theology or philosophy ; and the latter near the
close of his life after he had matured his theological conceptions.
There is no doubt that the theological and philosophical views
of Apollonius underwent very material modifications as he
advanced in his realization of the spiritual department of
natural forces and causes, and hence the spiritual nature of the
later gospel as compared with the crude, and less spiritually
developed characteristics of the first or original gospel of his
adoption. There is a singular analogy between the name of
Apollonius and John. They are both designations of the Light
that lighteth all men coming into the world, the Bun. The
sun among the Greeks was alike designated Apollo and Ion ;
Ion the Greek name of the sun etymologically speaking,

EUTHALIUS. 63

"I" the one, and "on" the being the one being. Eusebius and
his successors who have labored so hard to deprive Apolloniua
of the credit of his theological labors, have substituted Ion or
John for Apollonius. In view of all the facts we are led to
credit the spirit statement of Euthalius, and to accept his
statement that Apollonius wrote the Gospel of St. John, as it
is called, on the Island of Patmos, where he also under spirit
control wrote the Revelations.

The spirit of Euthalius tells us that the Acts of the Apostles
relate the doings of Apollonius and his disciples, and that this
was fully understood by the Gnostics and Neo-Platonists, up to
the time of Eusebius, A. D. 325 to 350. This is undoubtedly
the fact, since Saul of Tarsus or St. Paul was no other individ-
ual than Apollonius of Tyana himself. Ammonius Saccas,
Plotinus and Porphyry were undoubtedly Gnostic followers of
Apollonius, and all were what Euthalius testifies they were, as
good and pure men as ever lived. It is almost certain, that
the divine incarnation in Apollonius's system of philosophy
and theology, was Krishna of the Hindoo theologies called
Kristos in the Greek language and known in the various
other languages by still other titles, as will be found in other
communications.

The spirit says that the canonical Epistles, so far as he knew
anything about them, were all derived from the waitings of
Apollonius of Tyana ; and that to conceal their real authorship
Eusebius attributed them to Paul or Paulus, which was but a
modification of Pol, the abbreviated name of Apollonius.
Euthalius tells us that Eusebius did not perfectly succeed in
robbing Apollonius of the credit of his labors, and that he,
Euthalius, completed that work. In view of the facts that
Euthalius is acknowledged to have broken the Epistles, canon-
ical and Catholic, and the Acts of the Apostles into chapters
and verses, in order to add to the contents of the chapters, and
as it is also admitted historically, on the testimony of Euthalius
himself, that he collated them with the copies in the library of
Eusebius Pamphilus at Ca?sarea, there can be no doubt he was
fully acquainted with the alterations that had been made from
the originals by Eusebius. Indeed, he tells us that the Indian
writings of Apollonius were at that time in the Pamphilian
library at Csesarea, and that he modified them to suit himself,
and eliminated from them the names of Apollonius and
Krishna, and substituted therefor Paul and the Christ idea.

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POTAJVIOH.

The Great Alexandrian Reformer.

' ' Sir : There has never been a religious idea promulgated
on earth in latter times, that has not had its counterpart in
more ancient religious systems. The principal quarrels of the
Christian church have been over the doctrines of the Trinity,
or the effort to make three out of one. This has been the
occasion of a vast amount of bloodshed. In my day I tried to
reconcile these credal ideas of all religious systems, and to amal-
gamate them together ; but the same difficulties met my efforts
that meet yours to-day. Ecclesiastics have but one means to
keep their hold upon the people, and that is the encouragement
of ignorance and bigotry. Wrest these from them and their
power is gone. For trying to regenerate old ideas for trying
to make a better system or a more systematic religion, I was
met by curses, and I ended my life in exile. I was banished
because I tried to purify the then existing religious systems.
But you have a far better day to work in, because you have the
aid of the greatest art of modern times, namely, the art of
printing, and you can scatter truth all over the land. Keep on
with your work and although you maybe persecuted there is
one thing they cannot do they cannot banish you nor take
your life at this day. All the good you moderns enjoy has been
the work of men who were infidels to the prevailing creeds
and beliefs of their time. And in conelusion, I want to say a
few words on the absolute proofs of spirit existence. We dare
not as spirits give the masses of the present day absolute proofs
of spirit-life, for should we do so they would not perform their
mission here. Once in possession of the absolute proof of the
after-life you would find this people becoming a nation of
suicides. First they must understand the true duties of mortal
existence before 1 1 icy can safely receive the absolute proofs of
spirit existence I am Potamon."

On receiving the above communication, and having no
knowledge ourself of who Potamon was, we concluded to look
the matter up. With the exception of a four-line mention of
him, in the American Encyclopa?dia, we could find nothing

POTAMON. 65

concerning him in either of the English or American Encyclo-
paedias or Biographical Dictionaries. After a protracted search
we found the following reference to this great Religious Re-
former in the Nouvelle Biographie Generale, published in
Paris in 1862, of which we give our translation :

" Potamon, a Greek philosopher of the Alexandrian school,
was born at Alexandria and lived in the third century of the
Christian era. It is true that, according to Suidas, who speaks
of Airesis and Potamon, this philosopher should have been
contemporaneous with the Emperor Octavius-Augustus, but
Porphyry, in his life of Plotinus, (c. 9.), said positively that
Potamon, according to his understanding, treated of a new
philosophy of which he laid the foundation. Now Plotinus
was born about A. D. 250, and died at the age of sixty-five, and
evidently lived in the third century of our era. The same
ought to be the case with Potamon. Now what was this new
philosophy of which Porphyry speaks, and of which he repre-
sents Potamon as the founder, according to those descriptions
of Plotinus ? It is found contained in two works, one of which
Mas a commentary on the "Timeus" of Plato, and the other,
"A Treatise" on first principles. Of these treatises there re-
mains absolutely nothing ; but we know something of the
second from a passage of Diogenes Laertius in the introduction
of his book "On the Lives and Doctrines of Illustrious Philoso-
phers." 'It is but a short time,' said this biographer, 'since an
Eclectic school was instituted by Potamon of Alexandria,
which selected from the doctrines of all the different sects.
Two things,' Potamon explained, 'are necessary to discern
truth : on one part, the principle that judges, that is to say,
reason ; on the other, the exact representation of the objects of
our judgment. As to the principles of things he recognized
four matter, quality, action and place ; in other words, of
what and by whom a thing is made, how it is made, and
where it is made. He established as the aim to which all ought
to tend, a perfectly virtuous life, without excluding at all times
the needs of the body nor those things external to it.' The results
of this passage from Diogenes Laertius, combined with the
testimony of Porphyry, are, first, that Potamon was the founder
of the Eclectic school, and that, probably, this school owes its
name to him ; second, that he adopted the Peripatetic doctrine
relative to the principles of things ; and third, that in ethics he
had attempted a kind of conciliation between Stoicism and
Epicureanism. C. Mallet."

In the light of the foregoing spirit communication, it would
seem that Suidas was right as to the time in which Potamon

66 ANTIQUITY UNVEILED.

lived and taught Eclecticism, and that Porphyry, and M.
Mallet, the French author, were wrong. Potamon undoubtedly
lived and taught under the Roman Emperor Octavius- Augustus
at Alexandria, and not in the third century, as erroneously
claimed by M. Mallet, on the authority of Porphyry. It would
seem also to settle the question as to the disputed age in which
Diogenes Laertius lived and wrote. Speaking of the latter, M.
Aube says : " We know absolutely nothing of the life of Dioge-
nes Laertius. It can hardly be affirmed that he was born at
Laertia, a city of Cilicia ; in what year is unknown. We are
reduced to conjectures as to the epoch in which he lived ; and
on this point critics have widely differed. Some, by an evident
confusion, made him live under the reign of Augustus ; others,
in the time of Constantino." Now, as Diogenes Laertius said,
in writing of Potamon, that the latter had a short time before
established a new school of philosophy, it becomes almost cer-
tain that Diogenes was contemporaneous "with Potamon, and
that they both lived and wrote under the reign of the Roman
Emperor Augustus, at or about the time when it is said that
Jesus Christ lived and taught on earth. Is it not a most signifi-
cant fact that so little is now known of those two great Eclectic
authors, while their teachings and writings have been surrepti-
tiously appropriated by the Christian priesthood and attributed
to the fictitious man-god Jesus? In view of the importance
that we attach to the spirit return of Potamon, we cannot re-
frain from laying before our readers, the following translation
of a passage from M. Aube's sketch of the life of this great
author :

"The work of Diogenes Laertius has for its title, 'Lives and
Opinions of the Most Illustrious Philosophers.' It comprises
ten books, with a preface, which contains some general consid-
erations on the origin of philosophy, the division of the schools,
and the different parties among philosophers. Diogenes com-
mences by opposing the opinion of those who place the cradle
of philosophy in the East. Grecian philosophy, according to
him, was autochthonous (native to Greece). The first period
comprises the seven sages. The second, which is the age of
development and maturity, commenced with Anaximander
and Pythagoras and ended with Chrysippus and Epicurus, l(
is embraced entirely in two schools; the Ionian school, of
which Anaximander, the disciple of Thales, is the chief ami
Chrysippus was the last representative ; and the Italian school,
of which Pythagoras is the father, and which became extinct

POTAMON. 67

with Epicurus. Such was the plan of Diogenes as set forth in
the preface to his work. It cannot be denied that this plan was
extremely simple, but at the same time we cannot but be aston-
ished that this historian made, so readily, an abstract of the
most perceptible differences which distinguished the various
philosophical doctrines ; and that he mingled thus arbitrarily
the most opposite schools of philosophy."

It will be seen from that extract from Diogenes' writings that
as a historian he was governed by the Eclectic philosophy and
sought to co-operate with his contemporary Potamon in pro-
moting harmony among the rival religious partisans of their
epoch. It is a sad outcome of their benevolent efforts that the
Christian priesthood, who sought to turn their beneficent labors
to their personal advantage, should have succeeded in conceal-
ing from their fellow-men the true source of their stolen and
corrupted Eclectic treatises. The reason why Diogenes Laertius
had bo little to say about his contemporary, the greatest of all
reformers, Potamon, is rendered very evident from the state-
ment made in his communication, or the communication con-
cerning him, that he was banished for his efforts to bring a
religion of peace to his fellow-men. We would have the reader
to remark, especially, that the communicating spirit has
nothing to say about Potamon as the founder of a school of
philosophy, but expressly claims that he sought to reconcile
the varying credal ideas of all religions. For this humane and
benevolent effort he incurred the united animosity of the pre-
vailing religious sects of his country ; for which he was banished
and died in exile. The parallel which, as a sjririt, he draws
between his own experience and that which he reminds us we
are passing through, is not the least significant feature of that
communication.

Time and space will not now admit of a more extended pre-
sentation of the incidents connected with the receipt of that
communication. We will, therefore, point out a few things in
connection with it, that seem to us of pregnant importance.
There can be little, if any, reasonable doubt, that Potamon
lived at the very time when it is said Jesus lived that he sought
to institute, as the communication says, "A better system, or a
more systematic religion," that although the writings of all
the other founders of religious systems in Greece and at Alex-
andria, have been preserved and brought down to our time,
with the exception of the brief reference to him and writings,

68 ANTIQUITY UNVEILED.

by his contemporary Diogenes Laertius, there is not an authen-
tic trace of his writings preserved that he was an illustrious
philosopher and worthy to rank with the founders of the other
great Grecian schools, in the estimation of the Eclectic biogra-
pher Diogenes that the latter should have ventured to say so
little concerning Potamon and his writings, or if he said more
than has come down to us, that what he did say was suppressed
by those who sought to rob this great religious reformer of the
credit of his beneficent labors that his teachings were con-
demned by the more powerful of the great rival religious sects
or schools of philosophy, as they were called, that then pre-
vailed that, as the communication says, he was banished for
his attempt to reconcile the contradictory creeds and dogmas
of the various religious systems of his day and died in exile
that the original writings from which those of the present New
Testament, as it is called, were derived, were in the Greek
language that they are conceded to have been obtained from
Alexandria, the native city of Potamon and the scene of his
great attempt to reform the prevailing religious systems of his
time that the ChristianFathers, so-called, should have utterly
ignored Potamon, the great founder of the religious system that
they appropriated and attributed falsely to God, in order that
they might the more readily and thoroughly rule over their
ignorant and too confiding fellow-beings all these and many
other facts point most strongly, if not positively, to the conclu-
sion that Potamon, a great-souled, learned and benevolent
Greek, was the true author of the religious system which, no
doubt greatly modified and altered to suit the interests of
ambitious and tyrannical priests, has come down to us, as the
work of Jesus Christ.

Put by far the most significant fact of all is the labored efforts
of modern Christian sectaries and writers to show that Pota-
mon did not found his Eclectic system of religion until the
third century, and not at the very epoch at which it was said
Jesus Christ lived and taught, as Suidas stated when he said
"Potamon should have been contemporaneous with the Em-
peror Octavius-Augustus." It is equally significant that the
same efforts have been put forth to make it appear that Dioge-
nes Laertius did not live and write his biographical work "On
the Lives and Doctrines of Illustrious Philosophers" until
the third century or later; the latter having, as before men-

POTAMON. 69

tioned, said, in speaking of Potamon, " It is but a short time
since an Eclectic school was instituted by Potamon of Alexan-
dria, which chose from the doctrines among the different
sects." The Christian plagiarists" could not afford to have it
known that the author whose writings they were stealing,
lived at the very time when they pretended that their fictitious
man-god lived. It is amazing that so monstrous and manifest
a priestly fraud, as is the pretence that Jesus Christ was the
author of the contents of the New Testament should have re-
mained so long concealed. But for the fact that Potamon, the
Grecian sage and reformer, at last found the means, through a
poor, persecuted, and uneducated medium, to return after
nearly nineteen hundred years and assert his place in the history
of literature and learning, the great mysterious secret of the
real origin of the Christian religion would have remained with
the Catholic priesthood, the only Christian priesthood, in
existence. The Protestant clergy of the various dissenting
sects know nothing whatever of the religious system about
which they claim to know so much and at the same time con-
fess they know so little. Question them about what they preach
for positive truth and they will tell you that it is all mystery
mystery mystery.

How far the religious doctrines and practices selected by
Potamon from all the prevailing religions of his day, have been
retained by his Christian plagiarists may never be fully known,
but that the latter have coined them largely seems very obvious.
It is a conceded fact that The Gospels According to St. Matthew,
St. Mark, St. Luke and St. John, as well as the Acts of the
Apostles, are but modified versions of some older writing or
writings, the author or authors of which had been most unac-
countably concealed. It has not been pretended that Jesus
Christ ever wrote a line of the contents of the New r Testament,
nor can it be seriously pretended that such a founder of a new
religion lived at the time the Christian writers assign as the
epoch of his earthly career ; if it be once established that Diog-
enes Laertius lived and wrote during the reign of the Emperor
Augustus, as we are ready to show was the fact against the
world.

M. Aube has fully testified to the unprejudiced manner in
which Diogenes has presented the doctrinal tenets and creeds
of the prevailing religious sects of that early age, and there

70 ANTIQUITY UNVEILED.

cannot be a doubt that had any such founder of a religion, such
as Jesus is represented to have been, lived and taught the doc-
trines attributed to him, Diogenes Laertius would have inclu-
ded him in his biographical list of illustrious philosophers.

Even Suidas, the Greek lexicographer, who stated that
Diogenes Laertius, "should have been contemporaneous with
the Emperor Octavius- Augustus," has shared the same fate as
befel Potamon and Diogenes, at the hands of the Christian
priesthood who, prior to the discovery of the art of printing,
for fourteen hundred years monopolized the learning of the
world. Some Christian authors have sought to make it appear
that no such person as Suidas lived and that the name was
assumed by the author of the writings bearing his name ; others
have sought to show that he lived and wrote as late as the
fourth century, in order to remove him as far as possible from
the time in which he actually wrote ; but there can be little
doubt that Suidas lived and wrote in or near the reign of
Augustus, but where he lived seems not to be known. Giraldi,
the Italian poet and archaeologist, writing of Suidas, in the
sixteenth century, says that it was under the reign of Augustus
that he lived. Judging from the obscurity thrown over his
history by Christian writers generally, we conclude that Giraldi
was correct ; he deriving his knowledge upon the subject from
sufficient data in the Vatican, at Rome, where Leo X, allowed
him to reside while visiting Koine with his pupil, Hercules,
son of Count Rangone, afterwards known as Cardinal Rangone.
For some reason, sufficient to his papal masters, Adrian VI,
and Clement VII, he never acquired a higher position than
Apostolic Prothonotary. We infer that Giraldi in his archaeo-
logical researches, had learned too much concerning the true
origin of the Christian religion and hence he was neglected and
persecuted. The simple fact that he had discovered that
Potamon, Diogenes Laertius and Suidas, were contemporane-
ous authors, under the reign of Augustus at the time Jesus
Christ was falsely alleged to have lived, was enough to have
cost him his life, and no doubt it Mould have done so, only for
his influence with the people in the priest-ridden age and
country. In view, therefore, of the circumstances that we have
hurriedly thrown together in the great pressure of our general
editorial labors, all tending so strongly to corroborate the state-
ments of t be foregoing spirit communication, we conclude that

POTAMON. 71

the communication is authentically from the spirit of the
founder of the Eclectic school of Alexandria, that he lived at
the precise time when Jesus Christ is said to have lived, and
that he attempted the greatest and noblest religious reformation
that is known in the past history of the world. That Diogenes
Laertius and Suidas, contemporaneous writers of that day,
should have noticed Potamon as the founder of a grandly
beneficent school of religious reformers, and that they should
have made no mention of Jesus Christ, as engaged in such a
work, at the only period when it is pretended he was so en-
gaged, puts an end forever to the misrepresentation that the
teachings and inculcations of the New Testament were the
work of any such human or divine being as Jesus.

Every rational person might have known that the writings
of the New Testament, were the work of a man or a school of
men who sought to blend such portions of the preceding creeds,
doctrines, ceremonies, practices, and religious formulas into a
single religion, that would serve to harmonize and unite man-
kind in one common effort to advance the welfare of all. No
person can attentively read the New Testament writings, and
not perceive the fact that there is hardly a paragraph of them
which does not contain very clear evidence that it is but a
slightly modified reproduction of some tenet or doctrine of
some one or more of the various religious systems prevailing at
the time of their production, or that prevailed in the reign of
Augustus, when Potamon lived and founded the Eclectic
school of religious instruction. The religious systems of China,
India, Persia, Egypt, Greece, Rome, Palestine, and even the
Druidical system of Northern and Western Europe, were
largely drawn from to make up the Eclectic system of
religion founded by Potamon ; a religion which for a period of
more than a hundred years after he died in exile, was sup-
pressed, and then revived as being of divine origin, and attrib-
uted to "Ies," the Phoenician name of the god Bacchus or the
Sun personified ; the etymological meaning of that title being,
"i" the one and "es" the fire or light; or taken as one word
"ies" the one light. This is none other than the light of St.
John's gospel ; and this name is to be found everywhere on
Christian altars, both Protestant and Catholic, thus clearly
showing that the Christian religion is but a modification of the
Oriental Sun Worship, attributed to Zoroaster. The same

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letters I H S, which are in the Greek text, are read by Christ-
ians "Jes," and the Roman Christian priesthood added the
terminus "us," making the name of the fictitious author of the
Eclectic system of Potamon, "Jesus." This was a tub thrown
to the Parsee whale by the successors of Potamon. To that
name the latter added the name of the Hindoo deity Christau,
thus, as the representative of the new system, making not
Potamon its founder, but Jesus Christ, the compound deified
myth of the Orientals and Hindoos, the nominal head of the
church.

In view of what we have here submitted for the unprejudiced
consideration of our readers on a topic of transcendent import-
ance, if truth is ever to attain to its proper place in the estima-
tion of mankind, Ave claim to have taken a position in relation
to the true origin and nature of the so-called Christian system
of religion that cannot be shaken, and in order to test its value
we challenge the Christian world to show that we are in error,
in our claim that Potamon and his followers were the founders
of the so-called Christian religion, and not Jesus Christ, as they
claim. We ask our readers to invite the attention of the Christ-
ian ministry, everywhere, to this fact and require of them in
the cause of truth to explain, or like men acknowledge that the
religion they are teaching is false.

We will add in connection with what wo have previously
offered bearing upon the history of the great religious reformer
Potamon, that we have given such references to him as have
come down to us, or rather such references to him as the Ro-
man Catholic priesthood have permitted to reach the public.
Whether there is not in the Vatican library at Rome, among
the secret archives of the Pontificial church, much fuller
information in relation to this remarkable man, we may never
know. Enough, however, has been disclosed to show that
Potamon attempted to formulate a religious system by taking
the best portions of the various religious systems of his time,
and blending them so as to make a system that would be
adapted to take the place of all other religious systems.

We remarked that we were impressed by the fact that while
Diogenes Laertius, in the introduction to his inestimable work,
"The Lives and Opinions of Illustrious Philosophers," men-
tions Potamon, and makes a general statement of his views and
teachings in the introduction to his work, vet he does not pre-

POTAMON. 73

tend to notice him in the body of his work. We inferred that
Diogenes, had said so little concerning the teachings of Pota-
mon as is preserved, from fear of consequences personal to
himself, Potamon, having, as he says in his communication,
been banished on account of his attempt to found a new and
more perfect system of religion. On further investigation, we
conclude that Diogenes Laertius did set forth the personal
history and opinions of Potamon, as he did the personal history
and opinions of all the other celebrated philosophers of his time.
In his work over eighty illustrious philosophers are treated of
by Diogenes Laertius, all of them anterior to Potamon, and yet
not one word in the body of the work in relation to this the
greatest and most modern of them all. The fact that Diogenes
makes especial mention of him in the introduction to his work,
as the founder of a new sect, that selected its doctrines from all
the other sects, and the great end of which was to develop a
perfect and pure life, shows how far Potamon was before all the
other philosophers of Greece. His school was established at
Alexandria only a short time before Diogenes wrote, and yet
Potamon is not so much as mentioned in the list of philoso-
phers, whose teachings he sought to embody in his work.

It will not do to say that Diogenes either intentionally or
inadvertently omitted to give the life and opinions of Potamon.
The probabilities are so strong as almost to amount to a cer-
tainty, that Diogenes did give a history more or less in detail
of Potamon and his teachings. That this history of Potamon
is not in the biographical work of Diogenes as it has come down
to us, renders it most certain that it has been suppressed by
those into whose hands that work afterwards fell. Who were
the persons into whose hands the work of Diogenes fell?
Most certainly they were the Christian priesthood, into '
whose hands the whole literary treasures of ancient
times fell after the banishment and condemnation of
Potamon. Then, it was the Christian priesthood who for some
purpose suppressed that portion of the writings of Diogenes
Laertius relating to Potamon. As in the order of arrangement
adopted by Diogenes, in the preface to his work, he would have
sketched the history of Potamon and his opinions last, it was
an easy thing to eliminate that portion without in any way
interfering with the biographies that preceded the biography of
Potamon. Not so with the brief allusion in the preface to

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Potanion and his teachings. It would be impossible to erase or
remove it without showing that for some reason a part of the
preface had been destroyed, and hence that precious remnant
of the teachings of Potanion has been allowed to conic down to
us. These priestly foes to truth naturally thought that in those
few lines of that preface, no one would ever perceive their rela-
tion to the origin of the Christian religion, and hence it did not
share the fate of the biography itself. But for the return of the
spirit of Potanion, his declaring what he attempted to do, and
his ostracism and banishment, therefor, through the influence
of the rival religious sects, the wonderful significance of that
reference by Diogenes to Potanion would have continued to
escape public observation. In the light of his spirit communi-
cation its true significance is rendered plain.

What was there in the writings of Potanion that was so
obnoxious to his religious and philosophical contemporaries ;
and to those who have since sought to destroy every vestige of
the religious system he founded in Alexandria in the reign of
Augustus? Can there be a doubt but that he sought to blend
with the metaphysical theories of Greece and Rome, the ethical
and theological systems of the other peoples of his age, and
thus establish a new system that should contain and effect all
of good that could be derived from each and all of them? This
was the part of true wisdom, and shows that Potanion was as
far before the philosophers and priests of his time, as he was
before the Christian plagiarists who appropriated Ins labors
uncredited, in all that can give lustre to a human life.

As before said, we may never know exactly what Potanion
taught, but when we consider the care with which the Christ-
ian priesthood have sought to conceal the fact that Potanion
lived and taught at the very time when, it is said, the man-god
Jesus lived and taught, we may naturally infer that the teach-
ings and doctrines of Potanion were the same, or nearly the
same, as those which they have attributed falsely to .Jesus. To
give the weight of divine authority to these doctrines, it was
indispensable to destroy as far as possible all trace of their
human origin, and hence so little lias come down to us in the
name of tlie true author of those doctrines, the founder of the
Kclectic system of religion.

It lias been the boast of Christian writers thai there never
was so perfect a religious system established upon the earth as

POTAMON. 75

the Christian religion, and yet there is not a tenet, dogma,
doctrine, ceremony, form or prayer, fast or feast, title of deity,
form of church government, official rank or religious observance
of any kind, that is not identical with some prototype to be
found in one or more of the more ancient religious systems.
That being so, the originator of that religion was an Eclectic,
whether Potamon or Jesus ; and as both must have lived at or
about the same time, if the latter lived at all, and as Potamon
is by all authorities conceded to be the founder of Eclecticism
in religion, and as Jesus is not so much as mentioned by any
one as having been a teacher of Eclecticism, it becomes more
than a reasonable certainty that Potamon, and not Jesus, was
the founder of what has been called or miscalled Christianity.

We have found access to information that we feel confident
will show beyond all question that no such person, man, or
God, as Jesus Christ, had anything to do with establishing the
religion that has been taught in that name. We have at our
command many incidental facts, all tending to show that the
Christian religion is solely of human origin, and has nothing
especially divine connected with it.

For more than a hundred years there was little or no trace
left of the teachings of Potamon or of the Eclectic system of
religion which he founded. About that time the books com-
prised in the New Testament, so-called, were brought to light,
and were entitled the "Gospels According to St. Mathew, St.
Mark, St. Luke, St. John, and The Acts of the Apostles," etc.
Why they were so designated, and by whom they were so
designated, no one knows, or if they did know, none have told
us. Those titles show very plainly that they are not the Gospel
(or God-spell) according to Jesus Christ. If they had been the
latter, the Christian priesthood would not have hesitated to
say so. We have just as much right to infer that those writings
were different versions of the teachings of Jesus ; and we have
vastly more reason to think so, in view of the facts we have
stated and those which we intend to adduce in detail in the
course of this investigation.

The first follower of the teachings of Potamon who avowed
his conversion to the Eclectic religion was Ammonius Saccas,
of whom too little was known, or at least too little of whose
teachings have been permitted to come down to us. Of this
great teacher the Biographie Universelle says :

76 ANTIQUITY UNVEILED.

"Ammonius Saccus, thus called because, it is said, he was a
sack or bag bearer in his youth. He was a native of Alexandria
and lived toward the end of the second century. His parents
were poor and Christians; they raised him in their religion.
Disgusted with his wearing calling, he left it to give himself up
to the study of Philosophy, in which it is believed he had
Panhenus as his master. After some years he opened a school
and drew around him a great number of disciples of whom the
most celebrated were Herrenius, Origen and Plotinus. This
school is ordinarily regarded as the first of the Eclectic philos-
ophy. This opinion, nevertheless, needs rectification. Eclec-
ticism is the doctrine of those who, without embracing any
particular system, take from each system that which is most
conformable to truth, and of these various selections arranging
a new system as a whole. It was in this manner that Potamon
proceeded. But it is impossible to give the name of Eclecticism
to the philosophy [why not religion?] of Ammonius, a mon-
strous and singular collection of the most contradictory opin-
ions, indeed, not content with having amalgamated without
arrangement the fundamental systems of the different Greek
sects, Epicureanism excepted, he fell into the same confusion
relative to religious principles; so that the chaos of his doc-
trines embraced alike philosophic opinions and sacred dogmas.
He ought then to be regarded rather as the founder of Theoso-
phy or the Illuminated. Ammonius never wrote anything.
He confided his principles only to a small number of disciples
and under the veil of mystery. Meantime, some historians
make him the author of an 'Evangelical Concordance,' which
is found in the seventh volume of 'Bibliotheque de Peres,' and
that others attributed with better reason to a bishop Ammo-
nius."

The Encyclopaedia Britannica says of Ammonius :

"Ammonius, surnamed Saccas or \Saek Carrier,' from the
fact of his having been obliged in the early part of his life to
gain his livelihood by acting as a porter in the market, lived at
Alexandria during the second century A. I)., and died there
"41 A. I). Very little is known of the events of his life. He is
said by Porphyry to have been born of Christian parents, and
to have belonged originally to their faith from which he after-
wards apostatized. Eusebius (Church History, vi, 1!),) denies
this apostacy, and affirms that Ammonius continued a Christ-
ian to the end of his life. It is clear, however, that Eusebius
is referring to another Ammonius, a Christian, who lived in
Alexandria during the third century. Ammonius, after long
study and meditation, opened a school for philosophy at Alex-

POTAMON. 77

andria. Among his pupils were Herennius, the two Origens,
Longinus, and, most distinguished of all, Plotinus, who in his
search for true wisdom found himself irresistibly attracted by
Ammonius, remained his close companion for eleven years,
and in all his later philosophy professed to be the mere expo-
nent of his great master. Ammonius himself designedly wrote
nothing, and the doctrines taught in his school were, at least
during his life, kept secret, after the fashion of the old Pythago-
rean philosophy. Thus while all the later developments of
Neo-Platonism are in a general way referred to him as their
originator, little is known of his special tenets. From the
notices of Hierocles, a scholar of Plutarch, in the early part of
the fifth century A. D., preserved in Photius, we learn that his
fundamental doctrine was an eclecticism or union of Plato and
Aristotle. He attempted to show that a system of philosophy,
common to both and higher than their special views, was
contained in their writings. He thus, according to his admirers,
put an end to the interminable disputes of the rival schools.
What other elements Ammonius included in his Eclectic sys-
tem, and in particular how he stood related to the Jewish and
Christian theosophies are points on which no information can
be procured. Few direct references to him exist, and these are
not of unquestionable authority. He undoubtedly originated
the Neo-Platonic movement, but it cannot be determined to
what extent that philosophy, as known to us, through Plotinus
and Proclus, represents his ideas. Eusebius mentions some
Christian works by Ammonius. As Porphyry expressly tells
us that Ammonius, the philosopher, wrote nothing, Eusebius
must be referring to the later Christian of the same name. To
this later Ammonius belongs the 'Diatesaron, or Harmony of
the Four Gospels/ sometimes ascribed to the philosopher."

We here see another attempt, on the part of a Christian
writer, to get rid of all trace of the teachings of Potamon and
to prevent the discovery of the great secret of the Roman
Catholic priesthood that Potamon and not Jesus was the
founder of the Christian religion. Both of the writers cited,
concede that Ammonius Saccas was reared a Christian by his
parents. The English writer quotes Porphyry to show that
Ammonius apostatized, but admits that Eusebius in his
" Church History " denied this apostacy and affirms that Am-
monius continued to live a Christian to the end of his life. It
is true lie attempts to get rid of that testimony of the most
erudite and thoroughly informed Christian Father by saying:
" It is clear, however, that Eusebius is referring to another

78 ANTIQUITY UNVEILED.

Ammonius, a Christian, who lived in Alexandria during the
third century." We are not, however, told by this very astute
writer that there was any reason to believe that the Ammonius
whom Porphyry alleged apostatized from the Christian faith
was the Christian Ammonius of the third century ; nor has he
pretended that the latter Ammonius was ever charged by
Forphyry with having apostati/.ed from the Christian faith.
There can, therefore, be little or no doubt that Eusebius referred
to Ammonius Saccas when he claimed that he continued a
Christian to the end of his life. Now, it being a fact, according
to Eusebius, that Ammonius Saccas was a Christian, and that
the Christian doctrines which he taught were kept secret while
he lived, it becomes a matter of the deepest interest to know
what those Christian teachings were which Ammonius kept
secret. This English writer does not pretend that those secret
Christian teachings were, what afterwards became known as
the doctrines of the Neo-Platonists. It is true that the French
writer above quoted says that the secret doctrines of the Eclectic
school of religionists founded by Potamon, as the inception of
what afterwards became Christianity were not the doctrines of
Eclecticism ; but we will show before we close this treatise,
that Ammonius Saccas was a follower of the Eclectic system of
religion founded by Potamon at the very period when the
Christian religion is universally admitted to have originated.

We have again, in the case of Ammonius Saccas, the evidence
that his contemporaries sought to befog his history and teach-
ings. Thanks to his followers, Herrenius, Origen and Plotinus,
this attempt at Christian concealment was less successful than
in the case of Potamon.

There can lie but little room for question, in view of all the
facts which have been and which will yet he adduced, that the
teachings of Ammonius were only kept secret because of the
certain destruction that would have awaited him had he pub-
licly disclosed the fact that Christianity was not of divine origin,
and that human spirits held direct communion with mortals.
Those secrets are as carefully guarded to-day, by the Christian
priesthood, as they were by Ammonius Saccas in the third
century. Finding that they can no longer resist the light which
Modern Spiritualism is throwing into the dark chambers of
mystery in which God's living truths have been buried by
impious priestly craft, these sanctimonious swindlers cry out,

VESPASIAN. 79

"It is the Devil it's the Devil's work have nothing to do
with it." We answer them and say, " It has been the Devil's
work that these most important truths have been so long con-
cealed." It will yet prove that the proscribed Potamon and
his followers, have been the saviours of their fellow-men, and
not the cowled deceivers of their race, who have stolen the
garments of sanctity, the more effectually to accomplish the
enslavement of the people.

VESPflSIflfl.

Tenth Roman Emperor.

" I Greet You, Sir : I might as well introduce myself be-
fore I proceed to give my communication. I am sent here by
Apollonius of Tyana, and my name was Vespasian. I com-
manded the forces at the taking of Jerusalem. I was afterwards
an emperor. Amongst the Jews, at that time, there was no
account of such a person as Jesus of Nazareth. But there were
several Jesuses commanding the mutineers ; yet neither Greek,
Roman nor Jew knew aught of what is now known as the
Christian Saviour. There was there, Apollonius, who was what
you would certainly term, at the present day, a great medium.
By laying his hands upon a roll, upon which nothing whatever
was written, communications would come from the spirits of
our ancestors. In that way this man was of immense benefit
to me in the reduction of Jerusalem. He was deified after his
death. His features and hair resembled very much the statues
of the God Jupiter. He was looked upon in our camp as the
reincarnation of the God Apollo. By reincarnation, I do not
mean it in the sense in which you understand it to-day, but
that he was a god in flesh. The real truth of the whole affair
was, that this man was a medium, and all his teachings were
identical with those in the God-book of the Christians. He
re'ouked fevers and diseases, and they left those afflicted with
them. Our idea of disease was, that they were the result of
denionology that is, that they were produced by spirits that

80 ANTIQUITY UNVEILED.

were only elementary. But this idea was incorrect, for since I
became a spirit, I have failed to find such elementary spirits.
But I have found diseased spirits, who are attracted to mortals
by their diseases, and they make sick, and help to kill those
they obtain control of. Another thing T cannot understand is,
that with all my endeavors to get possession of the old books of
the Jews, I did not succeed in getting one ; for the Jews de-
stroyed them rather than that they should be desecrated by
heathens. Now, how Christians can claim that they have
copies of the ancient Hebrew prophets, when I could not obtain
one, I cannot understand. This is something I leave the present
Christians and Jews to explain ; because I searched their dead,
their houses, their captives, but could obtain nothing of them
except the acknowledgment that the Jews had such books, and
none of them were allowed to fall into Roman hands. My main
purpose in giving Josephus his life was, to get through him
those books; but I failed even in that case. The reason why
Josephus never mentioned this Apollonius was, because the
Jews, and especially the Pharisees, would have nothing to do
with a heathen prophet or philosopher. In fact the Jews were
the lowest heathens of my time on earth. They worshipped
everything they felt like worshipping. They had no especial
code or system of laws. The man that succeeded in gaining
the most followers governed everything for the time ; and that
was the reason we Romans were so severe with them. If they
caught a Roman soldier by himself, they would cut his throat
with as little hesitation as they would kill a dog. You will
receive further particulars from Felix, procurator of Judea.
He says he wants to give his solemn spirit testimony that he
never heard of one St. Raul, who, it is said, pleaded his cause
before him. I thank you for giving me this hearing."

We refer to the Penny Cyclopaedia for account of Vespasian.

Such was the emperor who testifies as a spirit that Apollonius
of Tyana was with him at the siege of Jerusalem, and acted as
his medium for communication with the spirits of his ancestors.
As shown in our remarks upon Apollonius, both Vespasian and
Titus admitted in letters to Apollonius that they were under
the greatest obligation to him for services rendered to them as
an oracle or medium. The testimony of this spirit that there
was nothing known at Jerusalem, at the time of its capture by
the Romans, of any such person as the Christian Saviour, is
most important as cumulative evidence that no such person
lived at the time claimed as the period of his alleged earthly
teaching. That Apollonius was looked upon in the Roman

VESPASIAN. 81

camp as the reincarnation of the God Apollo or as an incarna-
ted God, and the fact that he was a medium whose teachings
were identical with the Christian Scriptures, affords the strong-
est evidence that Apollonius was the real origin of the Christian
Saviour. His rehuking fevers and diseases, and driving them
from the sick, was hut the healing process so successfully
practiced to-day hy healing mediums. The suggestion or
statement that spirits are sometimes diseased and that they are
attracted to mortals, imparting to them disease and sometimes
causing death, is a startling fact that seems to be largely borne
out by observed events. Especially is this the case with epilepsy,
as we have had much reason to know. Who knows how the
books of the Jewish scriptures came into the hands of the
Christian priesthood? Nothing of them was known to the
most learned of the Greeks and Romans as late as the time of
Vespasian. That Apollonius had much to do with saving the
life of Josephus there is little doubt from what Vespasian says;
for it was the work of Apollonius's whole life to master the re-
ligions and mysteries of every people then known to civilization.
He undoubtedly used all his influence with Vespasian to save
Josephus in the hope that he would learn the secrets of the
Jewish religion through him. Vespasian states that he spared
Josephus on that account. This whole communication of
Vespasian is singularly confirmatory of the communication of
Apollonius. Thus facts accumulate, all pointing to the one
result that there is nothing original in connection with the
Christian religion.

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HEf^ODES AG^IPPI II.
King of Judea.

"I WILL SALUTE YOU, SIB, BY SAYING : Those who would

obstruct these communications confirm the saying, 'Fools rush
in where Angels fear to tread.' I was born into the mortal life
about A. D. 30, and departed to the spirit life about A. D. 85. I
lived at the time of the great triumphs and renowned career
of Apollouius of Tyana, a man and a medium who, ( if people
must have a God and a Saviour) ought to be the leading char-
acter in that direction, to-day. I most positively assert, that
under the name of Paulinus or Polionos, Apollonius was
brought before me for disturbing the peace of the country ; but
nothing could be proven against him, except that he knew
more about the Jewish religion than my own people did. In
those days, the Jews gladly killed any Gentile who knew more
of their religion, and who could expound it better than their
learned Rabbies. As I could find no harm in the man except
what I have stated, he was discharged. He was brought before
me a second time about the time of the downfall of the Jewish
state, which was about A. D. 67 or 68, when he was again
charged with disturbing the country, by advancing ideas that
were derogatory to the Jewish Jehovah. But again his accu-
sers failed to prove their point. Apollonius was, in fact, a
disciple and initiated memher of the school of Gamaliel, and so
well did he argue with his accusers, that they failed in all their
attempts to prove anything against him. That Apolloiiius
was the St. Paul of the present Christian religion is plainly
proven, by reading the various epistles attributed to him.
Those epistles will show to any candid inquirer or thinker,
that Paul was not a Jew. Everything therein goes to show
that he must have been a person well versed in Greek, and just
such a writer and thinker as was the jjreat Cappadocian sage,
Apollonius of Tyana. The last time, during my mortal career,
that 1 met Apollonius, was in the camp of Titus, Ix'fore Jeru-
salem, about A. I). 70, where I saw such spiritual manifesta-
tions occurring through his mediumship, or in his presence, us
Joseph us relates as having occurred through Eleazer the Jew.
Joseph us was in the camp of Titus at that time. Those mani-
festations were similar to the various phenomena now well
known to be produced by spirits through mediums, and were

AGRIPPA. 83

such as to incite Vespasian and Titus to greater endeavors to
overthrow the Jewish state. I have further to say, that there
was no Jewish history or book, written in my time, that could
prove my people to have a history extending over five hundred
years before my time. The sacred writings all took their pres-
ent shape in the days of Ezra the scribe. This communication
is not from a 'Jew of the Jews,' but is from one who despised
them because they would never submit to be properly ruled,
and were always in a state of anarchy. They were bigoted on
all points, and it was their bigotry that destroyed them as a
nation. My name was Agrippa Herodes the Younger. I was
king of Judea."

For account of Agrippa Herodes II, we refer to Smith's
Greek and Roman Biography.

If the communication of Herodes Agrippa the Younger is
authentic and true, then have we positive proof that Apollo-
nius of Tyana was the St. Paul, or the Apostle Paul, of the so-
called Christian Scriptures, and the true nature of the so-called
New Testament is clearly and certainly known. We do not
believe that any untruthful spirit, however bent on deceiving,
could invent a story so consistent with so many and widely
variant historical facts. We therefore conclude that the whole
communication came from the controlling spirit intelligence of
him who was known as Agrippa Herodes II. The only other
question that remains to be determined, is the substantial
truthfulness of the communication.

That Agrippa lived, as he says, during the great triumphs
and renowned career of Apollonius of Tyana, is very certain ;
and, that he was thoroughly acquainted with the distinguished
reformatory labors of Apollonius, is equally certain. Therefore,
when, as a spirit, he conies back and testifies that Apollonius
under the name of Paulinue or Polionos was twice brought
before him on the complaint of the Jews, and was twice acquit-
ted by him, he states what we have every just reason to believe
was the fact. Agrippa was king from A. D. 48, until the eon-
quest of Jerusalem, and the dispersion of the Jews, A. D. 70. It
was during that time that Apollonius was brought before him,
as he states. The complaint, in the first instance, was, that he
was disturbing the peace of the country, which disturbance
arose from his showing the people that he knew more about
the Jewish religion than the Jewish priests knew themselves.
As that was no offence under the law, Agrippa discharged him.

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The charge in the second instance was that Apollonius was
disturbing the country by advancing ideas that were deroga-
tory to the Jewish Jehovah. But, on this charge too, he w:is
acquitted. Why? Because as the spirit tells us, he, Apollonius,
was a disciple of the great Jewish philosopher Gamaliel, and
an initiate of his school, and was thus enabled to confound
and defeat his Jewish accusers. This was, as the spirit states,
about A.D. G7 or G8. At that time Apolloniusmust have been in
his sixty-fifth or sixty-sixth year.

The spirit states that Apollonius was undoubtedly the St.
Paul of the present Christian religion, and calls attention to
the fact that the epistles attributed to the latter, were the work
of a person thoroughly conversant with the Greek language
and literature, and not of a Jew at all. Tiiis is undoubtedly
the fact, and because it is the fact, Christian writers have
labored so hard to break the force of it. Now in order to show
our readers the positive identity of the Christian St. Paid and
Apollonius the Cappadocian sage and Saviour, as he was called
by his followers, we refer our readers to the account of the trial
of the apostle Paul before Agrippa. Acts xxiv, xxv, xxvi.

As to the version of the trial of Apollonius before king
Agrippa, as set forth in the Acts of the Apostles, by what per-
son, or when written, the writer did not dare to disclose. It
is a well known fact that this fictitious book was not written
until after all the other books of the New Testament, as it is
called, were written ; and that it was written to explain the
connection between the so-called Christian Gospels and the
Pauline Epistles. Everything about that account of the accu-
sation of Paul by the Jews, his defence, and of bis being sent
to Rome, shows that it was a concocted affair, to git away from
the fact that it was Apollonius of Tyana, who created such an
excitement among the Jews ; and who was the real author of
the Pauline Epistles. This trial, about which Christians make
such an ado, is no where mentioned in Josephus's histories,
which shows one of two things; either that it was considered
by Josephus as a matter of too little account to be worthy of
mention, or the mention of it lias been destroyed. That neither
Apollonius nor Paid, who are said to have figured so promi-
nently at that epoch, should be mentioned by Josephus or any
writer of that time, in any connection whatever, would show
that there was sonic gnat reason for this- studied silence.

AGR1PPA. 85

Apollonius was certainly in Judea while the Jewish war was
in progress, and there made the acquaintance of Vespasian
whose prophet and seer he became. It was just before the
breaking out of the war, that the trial before Agrippa took
place, most probably not in A. D. GO, as has been supposed, but
in A. D. G7 or 68, as the spirit states. It was no doubt this
accusation of Apollonius before Agrippa, and his discharge,
that constitutes the whole ground work of the fabulous account
of the same occurrence in the Acts of the Apostles: It was
most natural that a Greek, such as Apollonius was, who was a
remarkable medium, and who created an uproar wherever he
went, on account of the wonderful spirit manifestations which
took place through him or in his presence, should have aroused
the deadly enmity of the Jewish priests ; but it was most un-
natural that any Jew, and especially any Pharisee, should
have caused such a commotion, and caused so long a detention
in custody, as more than two years. Besides, the writer of
Acts, inadvertently no doubt, says, that one of the charges
brought against the accused by the Jews, was that he was " a
ringleader of the sect of the Nazarenes." This charge could
apply to no Jew of the sect of the Pharisees, as it is claimed
that Paul was. It did, however, apply especially to Apollonius
who was one of those persons whom the Jews, in derision,
called Nazarites, who, about that time, assumed the designa-
tion of Essenes. Besides, it is very certain that Apollonius as
a Nazarite or Essene, believed in the resurrection of the dead.

Indeed, however critically the statement of the spirit of
Agrippa is compared with the account of this occurrence in
Acts, the fact will become the more clear that Apollonius, and
not the Christian St. Paul, was the individual to which the
account in Acts relates. The spirit then tells us that the last
time he met Apollonius was in the camp of Titus, before Jeru-
salem, about A. D. 70, where he saw such spiritual manifesta-
tions take place in his presence as Josephus relates as having
occurred through Eleazer the Jew. The part of Josephus's
writings referred to by the spirit, is to be found in the Antiqui-
ties of the Jews, Book viii.,chap. ii, Section 5.

What the spirit of Agrippa sa3*s as to the antiquity of the
sacred books of the Jews is certainly substantially correct.
Whether none of them were earlier than Ezra the Scribe, wo
do not know, and have no time to ascertain. We have only

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time and space to give the following facts concerning Ezra the
seril>e. We quote from MeClintock and Strong's Encyclopaedia
of Theological Literature, article Ezra :

"Ezra, the celebrated Jewish scribe and priest, who, in the
year B. C. 4o9, led the second expedition of the Jews back from
the Babylonian exile into Palestine, and the author of one of
the canonical books of Scripture. * * All that is really
known of Ezra is contained in the last four chapters of the
Book of Ezra and Neb. viii and xii, 20. In addition to the
information there given, that he was a 'scribe,' a 'ready scribe
of the law of Moses,' a 'scribe of the words of the command-
ments of the Lord and of his statutes to Israel,' ' a scribe of the
law of God in heaven,' and 'a priest,' we are told by Josephus
that he was a high priest of the Jews who were left in Babylon,
that he was particularly conversant with the lawof Moses, ami
was held in universal esteem on account of his righteousness
and virtue."

These historical facts, if they are facts, would point to Ezra
and his time for the establishment of the Jewish canons, which
were no doubt largely derived from the Chaldean annals.
Whatever Jewish literature existed before that period must
have amounted to very little. What Leva Bodhisatoua did for
the Buddhist religion, and Pamphilusand Eusebiusof Ctesarea
for the Christian religion, it would seem Ezra did for the Jew-
ish religion. In closing we do not hesitate to say that we
regard Agrippa's communication as true, and that it proves
beyond all question that Apollonius of Tyana was the St. Paul
of the so-called New Testament.

PLINY THE YOUNGEK. 87

PM^Y THE YOUriGEtt.

"Sir: Time is nothing to a spirit. We never grow old;
but we are cramped by our mortal conditions. I was
appointed to the position of consul or procurator of Bythinia
and Pontus about the last part of the first century of
the Christian era, by Trajan of Home ; and as I am an import-
ant witness in the settlement of the dispute concerning the
reality of Jesus Christ, I come here to-day, by the invitation of
a Persian sage, Aronamar. [The latter is the controlling guide
of the medium.] One of the greatest proofs that the Christians
bring forward to establish the historical existence of Jesus, is
my letter to Trajan. I did write such a letter but the name
Christian was not to be found in it. That word is a forgery.
The word I used was Essenes not Christians. The cause of my
inquiry into the nature and customs of the sect calling them-
selves Essenes was, they were what you moderns call Commu-
nists, and Trajan wanted to know whether they interfered with
the rights of other people. I found them a very quiet and
inoffensive class of people, holding everything in common ;
and I so reported to the Emperor. I had no knowledge what-
ever of the so-called Christian religion. I do not come here in
malice to give this communication, but I do come because I
wish to testify to the truth. As I hope for future happiness I
affirm that what I have stated here is the positive and absolute
truth. I have fulfilled my mission. Sign me Pliny the Younger."

If that communication is genuine, then the disputed points
as to the letter of Pliny to Trajan are clearly explained and set
at rest. That it is genuine I confidently believe. The letter to
Trajan was by Pliny, but made no reference to a sect called
Christians, but to the sect of the Essenes, from whom the
Christian priesthood borrowed much of what they claim was
divine and infallible truth. The Essenes were not Christians,
having existed as a sect long before the alleged birth of their
god-man.

Refer to Biographic Universelle for sketch of Pliny the
Younger. For letter refer to Biblical, Theological and Eccle-
siastical Encyclopaedia, of McClintock and Strong.

Who can read that letter attributed to Pliny, as set forth in
the above work, and believe that he, the friend and pro-consul
of the beneficent and gentle Trajan, ever wrote it. From

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beginning to end it bears the marks of the pious errors of the
Christian priesthood, who sought to find or produce some
plausible historical evidence that Jesus had an existence at some
time and in some place. But they have manifested greater
desperation of ever being able to produce such evidence, in
seeking to make Pliny a witness for them, than we supposed
possible. These pretended Christians of Bythinia and Pontus,
Pliny is made to tell us, worshipped the image of Trajan and
the statues of the Gods and that the Temples of the pagan
Romans which had been almost forsaken began to be more
frequented ; that the sacred pagan solemnities, after a long
interval, had revived ; that victims for sacrifice were bought up,
whereas for a time there were few purchasers. What kind of
Christians were those ?

In the light of the above communication of the spirit of Pliny
and the internal evidence of fraud and forgery in the letter
attributed to Pliny, we may conclude beyond all doubt or ques-
tion that the letter was a pious fraud of a most unpardonable
character. It is no wonder that independent investigators of
Christian evidences have regarded it as spurious. Pliny says
he did write a letter to Trajan reporting the result of his inves-
tigation of the practices of a religious sect of communists calling
themselves Essenes, made at the request of the Roman Emperor
Trajan ; and that he found them a quiet, inoffensive people.
That this is certain the historical character of the Essenes will
show. And out of these few facts the spurious letter was man-
ufactured. Is there any limit to the baseness of the founders of
the Christian religion? We have failed to reach it yet.

Applied to the mystico-ascetics, the Essenes, the letter of
Pliny becomes most appropriate and intelligible, but as applied
to the Christian sect, wholly irrelevant and absurd. But, in
tlu- light of the explanation contained in the foregoing commu-
nication, the true import of Pliny's letter becomes clear ; and
th.it as late as the beginning of the second century, A. I), no
such person as Jesus Christ was known, and no such people as
Christians had ever been heard of. Thus do facts pile up to
show (he magnitude of the religious fraud that under the title
of Christianity has been practiced upon the civilized world. In
view of such spiritual developments as the above, if it is asked,
"Of wh.it use is Spiritualism?" we in turn ask, "Of what use
is truth?"

ORIQEN. 89

O^IGBflES OH O^IGEfi.

Claimed to have been a Christian Father.

"Sir : Many persons ask this question? Why do you and
the spirits coining through this medium keep constantly agita-
ting the question 'did Jesus Christ really live?' To those who
are free from this, or at least to many of them, it makes no
difference, but to the millions held in slavery to this soul-killing
doctrine of redemption by his blood, this question is of vital
importance. Centuries of time have elapsed since I entered the
spirit life. I was reared a Pagan. I embraced this doctrine in
my mortal life, but realized the foolishness of all its teachings
before I entered spirit life. I regret that I ever wrote one sen-
tence toward fostering and upholding the so-called Christian
religion. The misfortune has been this. The Christian priest-
hood have been careful to preserve everything that I wrote in
favor of their religion, but they have been equally careful to
destroy all my written denunciations of it, at least so far as they
possibly could. I was young when I first learned of Christian-
ity. It appealed to my ardent nature so strongly, that it
subjected my reason to a passion for religion, and especially
for that religion. But as I matured in years, I became perfectly
aware of the weak points of Christianity, and the more I studied
it, the weaker the fabric became, and because I became an
Infidel to that foolish teaching, I was accused by my contem-
poraries of having relapsed into Paganism. By the great Divine,
I heartily wish I had never had anything to do with it. I am
called one of the Christian Fathers. I deny the statement,
because I do not want to be understood as the father of any
religion. All religions are founded upon untruths, and they
must and will all go down together. I here declare that
Christianity and so-called Paganism are identical, for the one is
the outgrowth of the other. All the evidence I could collect in
my mortal life about their so-called Jesus, convinced me that
no such person ever lived, and turned me against the Christian
religion. I could find no evidence as to the existence or place
of the birth of this Christ. There was not a scrap of authentic
evidence to be found as late as the year ISO of the Christian era,
that afforded any reliable information in. relation to this so-

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called Jesus Christ. The whole of the narratives in relation to
such a person, were derived from the Greek and Egyptian god-
makers I believed as a mortal, and as a spirit, I now know to
be the fact. There never has been, and there never will be, so
far as 1 can learn as a spirit, any interference whatever between
God and man. But men and women have been interfered with
by spirits ; many of them with good purposes, but legions of
them the devils of the spirit life. It is these poisoned and
darkened human spirits that hang like a whip of scorpions o'er
the earth to lash mortals for the errors they have made, and
are still propagating. I have acquired a true knowledge of
these things as a spirit, therefore I affirm that I have made
this communication honestly, and have told the truth and
nothing but the truth as I hope for eternal happiness. I was
known when here as Origen."

Refer to Smith's Dictionary of Greek and Roman Biography.

We think if our readers will carefully read the account of
Origen's life by the light of the foregoing communication from
the spirit of that great and learned man, they cannot fail to see
the vast importance of that spirit communication. It makes
plain all disputed questions in relation to the views and career
of Origen. The statement of Porphyry that he was reared a
Pagan, which can be found in the account of Origen given in
Smith's Dictionary of Greek and Roman Biography, is posi-
tively attested by the spirit, and there can be no doubt of its
truth. As he says at an early age he learned of Christianity,
and during his youth and earlier manhood was ardently
attached to that faith. This change in religious convictions in
all probability continued until his visit to Greece where he at-
tended the school of Ammonius Saccas, the follower of the
founder of Eclecticism, Potamon of Alexandria, after which
time he no doubt adopted the teachings of Ammonius, who was
himself a spiritual medium, and addressed his hearers while
entranced, as do our modern mediums. From that time, no
doubt, dated the alienation of Origen from the doctrines of
Christianity which were all shown to be untrue by the teachings
of spirits. From that time forward Origen was no more a
Christian than was Ammonius Saccas ; although ranked among
the fathers of Christianity. For the Christian Church to claim
Origen as one of its greatest lights is a desperate resource, view
the mailer in any light we may; but such was the paucity of
evidence for the first two hundred years of the Christian era,
that the Christian priesthood were glad to avail themselves of

JOSEPHUS. 91

such writings of the excommunicated and heretical Origen as
they could turn to their account, while all the rest of the volum-
inous writings of his mature life have been carefully destroyed
or conveniently lost. The cat is, however, effectually let out of
the bag by the spirit of Origen himself, who says he lived for
many years an infidel to the Christian faith, and died so, after
satisfying himself by the most thorough researches that there
was no more truth in it than in Paganism, both being identi-
cally the same. His positive declaration that the writings
concerning Jesus Christ in his time were unauthentic and
untrue, ought to settle the question, especially when it is so
fully borne out by all that has come down to us concerning the
truly learned and steadfast Origen. That Origen did not know
as much concerning the spirit life when on earth as we do
to-day, his communication plainly shows. Space will not
allow us to enlarge upon this subject. To do it justice would
require a volume.

FIiflVlDS JOSEPHS.

Jewish Historian.

" I greet YOU, SIR : Centuries have rolled away since I
passed from my earthly labors. There are things in the spirit
life that are too deep for mortal comprehension. Away in the
higher realms of spirit life there are prepared for you such
stores of spiritual manna as you cannot conceive of, which will
be poured down upon you as soon as you open up the conditions
that will render this possible. The obstructions to this event,
is not so much in spirit life as among mortals. On account of
the density of your organism as compared with the spirit
organism, you have the atmosphere around so psychologized
that it is wonderful that a refined spirit can come to you at all.
To do so, for such a spirit, is like a strong swimmer almost
exhausted by buffeting a swift current. For a sensitive and
refined spirit to force itself back to earth, and manifest through
a medium is in every way more exhausting. [To this point the
control of the medium seemed imperfect.] That is preliminary
to what I want to say to you at this time. My life was an

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eventful one. I lived at the time of the final overthrow of the
Jewish nation, which was foretold by our seers, clairvoyants
and trance mediums. I am here to-day, to testify in regard to
a question which is of vital importance to humanity, and to
untold millions of spirits also. It is in relation to the correct-
ness of the doctrine of salvation through a Saviour. It has
been claimed by historians and writers, that I was an Ebionito
Christian. I positively deny the truth of that statement. I
was a Jew of the sect of Pharisees, and at no time leaned toward
the Badducees or to the doctrines of the Essenes. I lived to see
my nation dispersed and scattered. At the time when I wrote
my histories, there was no such man as Jesus of Nazareth a
doer of wonderful works ; and any person of ordinary compre-
hension, can see that the passage in which it is said I referred
historically to such a man, was fraudulently interpolated by
some Christian copier of my history. First, it interrupts the
narrative which I was writing at that time ; and in the second
place, I always gave all the facts that I could glean concerning
those persons of whom I wrote, and if so important a person,
as this Jesus has been represented to have been, had lived at
that time, I would have given a full description of him. There
were no Christians at the time of my retirement from public life,
in the year, 100, in the reign of Trajan. Christianity was the
subsequent outgrowth of all the mystical religious systems
previously existing. If any person will attentively examine
the four Gospels, it will be found that all kinds of pagan wor-
ships are there expressed to the understanding of those who
were initiated into a knowledge of their true meaning, and the
final secret of the whole affair is to be found in the blue vault
of heaven, being none other than a modified Sabaisin, the
worship of the Sun, Moon, Planets and Stars. The Jews were
in many respects the same, and their idolatry consisted in
symbolizing the signs of the zodiac. So general was this kind
of star worship at the outset of the so-called Christian move-
ment, that the founders of that religious system, at first, but
slightly deviated from the older religious teachings, but as that
system struck deeper, they sought to disguise by chicanery and
interpolation of new expressions in the writings of the older
authors, the nature of their religion, in order that the masses
should never know that important fact. There is no priest nor
clergyman living to-day, who can deny what I have here set
forth, if they tell the truth. The only alternative for those who
still persist in this work of concealment is, whether they w ill
eon less this truth before mortals, or whether they will wait to be
forced to confess it before the immortal spirits. It is only a
question of time. To all these so-called spiritual leaders I will

JOSEPHUS. 93

say, you will have to return to the only religion ever given by
God to man, and that is direct communion with the spirit
world pure and uneontaminated with pride and selfishness.
This is the Christ this is the Messiah this is the light that
is to save all men. Yours for the perpetuation of truth, Josephus.

Refer to the Encyclopaedia Britannica and McClintock and
Strong's Ecclesiastical Cyclopaedia.

We especially invite the attention of our readers to that most
remarkable communication from the spirit of Josephus. Read
it again in the light of what is said of him and his works by
Christian writers, and doubt if you can its authenticity. It
leaves nothing that has been doubtful concerning Josephus and
his writings unexplained. To suppose it is the work of the
medium's mind, or our own who took down the words as they
fell from the medium's lips, is preposterous. The medium was
insensibly entranced, and we were so busy writing as to have
no time to think of anything else.

After nearly 1800 years in spirit life, after much preparation
and effort on the part of- high and learned spirits, who are co-
operating with us in our efforts to get the naked truth before
the world, this purified, refined and exalted Jewish historian's
spirit returns, and through an illiterate medium, imparts the
most important information that has ever come to mortals.
The spirit of Josephus testifies most positively that for the first
hundred years of the Christian era, nothing was known of such
a person as Jesus of Nazareth, and nothing known of any
religion called Christianity nor of any sect called Christians.
In the face of that spirit testimony the authenticity of which
can not be successfully questioned, we ask what earthly reason
there can be to cling to the idea that Jesus Christ had an
historical or personal existence.

The communication settles the question as to why Josephus
wrote nothing concerning Jesus of Nazareth. That reason was
that no such person lived in the only period of the world's
history in which such a man could have lived. The charge,
therefore, that Josephus was governed by prejudice in taking
no notice of Jesus and his alleged history, falls to the ground.
Josephus fully confirms the astro-theological nature of the four
gospels and the astronomical origin of the Jewish, as well as
the Christian religion. We regard the communication of
Josephus, as a whole, as most important.

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FIiAVlUS PHlliOST^flTUS.

The Biographer of Apollonius of Tyana.

"I Salute you, SIR : I wrote the life and adventures of
Apollonius of Tyana, by the order of Julia Domna ; and no
reasonable person would suppose for an instant that she would
have desired an adept in Oriental languages to have transcribed
them for her, if the character to whom they related had not
been of great note. Whoever denies the statements of critics,
that Apollonius of Tyana was a great man in his day and
generation, denies the truth. Among the first and most remark-
able discoveries of the Empress Julia, was the identity or
striking resemblance of the sculptured features of the faces of
the Roman deity, Apollo, and of Apollonius of Tyana, as they
were then represented at Rome. I took the facts of my history
of Apollonius from the Memoirs of Damis, (the St. John or
beloved disciple of that great man) from his birth to the begin-
ning of the second century ; and from Moeragenes to the time
of Euasthenes. All these men were biographers of Apollonius
before my time, and from their works I wrote my history of
him. Rut every effort has been made by succeeding popes and
emperors since the reign of Constantine the Great, to destroy
what I wrote of Apollonius. Rut it is a fact that he, Apollonius,
was, by the Romans, worshipped in the days of Septimus
Severus as the great Prometheus or the saviour of men, and
this continued up to the time when I wrote his history. The
feasts in honor of him were always celebrated, in connection
with a certain star (such as the star of Bethlehem), and this
star was in the constellation Aries or the Land). He was
worshipped as the centre of God's eternal circle. Under the
idea of propitiatory sacrifice, mankind had sacrificed every
animal from a frog to a horse, and finally ended with human
blood offerings; and this was deemed a necessity in my age to
purify a soul. This was concurrent with the purification related
by Kuxencs. From his days to my time there was just as much
of sacrifice observed as in previous times. The purest virgin of
Rome had to die in honor of the god Apollo, and her soul
passed to Apollonius in Paradise. Now I will say in conclusion,

PHILOSTRATUS. 95

I saw hundreds of persons kissing the Greek cross and offering
up that last dying prayer of the Promethean saviour, accom-
panied with the burning of myrrh and frank-incense as incense,
the same as you see this done in the Christian churches at your
approaching Easter festival. The Catholic spirits are so shut
up in their earthly acquired dependence upon their priests that
they cannot ascend as spirits out of that condition, and they
are forced back to the earth. No ascent is possible for them,
while thus held, and they react upon you mortals with disas-
trous force. There was no such religion as the Christian religion
in my day. There was a sect who worshipped the Hindoo
Christos. Their religion was a mixture of Buddhism, Platonism
and Greco-Gymnosophism ; and their first and most important
rite was circumcision. But they were not very numerous or
widespread. They resided mainly at Ephesus, Cairo and Rome.
The chief symbol of their religion was a circle within which
were represented the human sexual organs. They were
very secret in their movements and their teachings were very
obscure. No one knew of such a person as Jesus of Nazareth at
that time. The Nazarites were held in the greatest contempt
by the Jews, and it was for that reason the Christian priesthood
chose that obscure village of Judea for the scene of Jesus's
abode. I am Flavius Philostratus."

Befer to Smith's Dictionary of Greek and Roman Biography.

It is not a little singular that this most invaluable work of
Philostratus has never been wholly translated into English. It
is very evident that the scholars of English speaking peoples,
have too much regard for their popularity to venture to give
their patrons an English translation of this Christianity
annihilating narrative of the life, adventures and teachings of
the real author and founder of that ecclesiastical fraud. It is
impossible for want of space to give all the extracts which seem
important to get a true idea of the value of this communication.
To those of our readers who wish to pursue the investigation of
the subject of this sketch in connection with Apollonius, we
would say that if they will refer to the account of Apollonius
by Benjamin Jowett, M. A. Fellows and Tutor of Baliol College,
Oxford, England, as published in Smith's Dictionary of Greek
and Roman Biography, they will there find in connection with
the life of Apollonius, a brief discussion of three very important
questions, namely : I. The historical groundwork on which the
narrative of Philostratus was founded. II. How far, if at all
it was designed as a rival to the Gospel History. III. The real

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character of Apollonius himself. Those discussions will show
how Christian critics flounder fruitlessly about to reconcile
undoubted historical facts with the fraudulent pretences of the
"Gospel history," as they are pleased to designate their string
of theological fables. It is a fact that must end all possible
controversy as to whether Philostratus borrowed any part of
the "general story of our Lord's life," or whether the latter was
not bodily stolen from the life and writings of Apollonius of
Tyana, that Philostratus does not mention Jesus Christ, or his
twelve apostles, or either of the so-called Christian gospels, as
having furnished him any of the materials for his biography ;
but that the main source of his information was the memoirs
of Damis and Maximus of /Ega?, of the life doings and teachings
of Apollonius the beloved master, written while yet Apollonius
was living. It is certain that when Philostratus wrote his
biography, Jesus of Nazareth had never been heard of. That
there is, therefore, any striking analogy between the life of
Apollonius and the life attributed to the Christian Jesus, is
sufficient to show that the latter is but a bungling parody, on,
or plagiarism of Philostratus' s Life of Apollonius. Of this fact
we have now in hand ample spirit and historical testimony to
fully establish. We also call attention to the third chapter of
Charles Blount's English translation of Philostratus's Greek
text, where will be found the sources from which Philostratus
drew his materials for the biography of Apollonius.

According to Charles Blount it appears that while in his
work, Philostratus speaks disparagingly of Moeragenes as a
reliable authority, he mentions him in his communication, as
his authority for the facts appertaining to some portions of his
work. On the other hand, he mentions Maximus of JEgai as
one of his authorities in his work, while in the communication
he does not mention him, but mentions Euasthenes. Why he
does not mention the Testament written by Apollonius himself,
in the communication we do not know, unless he made but
little use of it in composing his biography. All the facts would
seem to indicate that Damis did not commence his Memoirs or
Commentaries on the life and labors of Apollonius, until after
he met t lie latter at Nineveh, when he was on his way to India.
At that time, Apollonius was past forty years of age. It seems
that Maximus, had made a record of t lie events of his life while
at /Rgse, in the Temple of yEsculapius, where, young as he then

PHILOSTRATUS. 97

was, he gained the greatest renown as a healer and philosopher.
After leaving JEgte, there seems to have been no record kept of
his doings, until he determined to set out on the wonderings
in the search, and in the dissemination of knowledge, which
only ended with his great old age. Prof. Jowett says there
seems to have been a gap in his history of nearly twenty years.
That is true so far as historic records go, but not true so far as
the spirit testimony of Apollonius is concerned. After his
wanderings through the countries of Asia Minor, fulfilling his
Pythagorean probation of long years of silence and contempla-
tion, he went to Antioch and opened a school where he taught
the modified Essenian philosophy which he had conceived,
and which it was to be his life's mission to give to the world.
It was there he held fellowship with the great Essenian patri-
arch Ignatius of Antioch ; and in time gained the highest name
for learning and wisdom of all the philosophers of his time.
Especially did he gain renown as a healer of all human mala-
dies by virtue of his sympathetic and magnetic nature. At that
period there seemsto have beenagreat outpouring of spirit power
upon the people of southwestern Asia, and especially upon the
people of Judea. Hearing of the wonderful doings of Apollonius
at Antioch, the Jews became importunate that he should appear
among them, and at length prevailed upon him to visit Jerusalem
for which place he set out. Apollonius in his spirit communication
recounts the incidents attending his entrance into Jerusalem,
and the result substantially as is related in the gospels of the
Christians concerning Jesus of Nazareth. The jealousy of the
Jewish priesthood was so aroused against him, on account of
the popular excitement occasioned by his wonderful work of
healing among them, that he was compelled to seek safety by
flight. Returning to Antioch, he resumed his teachings there,
and continued them until he decided to start for India. There
is no doubt some good reason why that portion of Apollonius's
life work is not forth-coming at this time, which will be dis-
closed in the future. It is by no means certain but that the
copy of Philostratus's work that has been permitted to come
down to us, has been largely suppressed by the Christian
pontiffs or their kingly tools. That gap covers the precise time
when it is said Jesus of Nazareth was performing those mira-
cles of spiritual power, for performing which he has been
worshipped as God. In this connection we are led to notice
one passage in the Gospel According to Matthew, which shows

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that the hero of that Gospel was not a Galilean, but quite
another person. Matthew iv, 23, 24.

"And Jesus went about all Galilee teaching in their syna-
gogues, and preaching the gospel of the kingdom, and healing
all manner of sickness and all manner of disease among the
people.

"And his fame went throughout all Syria ; and they brought
unto him all sick people that were taken with divers diseases
and torments, and those which were possessed with devils, and
those which were lunatic, and those that had the palsy ; and
he healed them."

Now so far as Syria is concerned, that was certainly the case
with Apollonius, who at Antioch, the capital city of Syria, was
overwhelmed with his labors as a mediumistic healer. That
Apollonius, who had for many years been performing his
miraculous cures in the very heart of Syria, should have
acquired fame in that extensive country was natural, but that
Jesus of Nazareth of whom no one had heard until then, should
have had such an extensive fame in so short a time was per-
fectly absurd. "VVe venture to say that that brief mission,
attributed to Jesus of Nazareth in after centuries as having
been performed in Galilee and Judea, was nothing more nor
less than a parody on the account of the journey made by
Apollonius from Antioch to Jerusalem, and his stay among the
priest-ridden and superstitious Jews. He would naturally have
gone by way of Galilee, and no doubt preached and healed as
he went, creating the very excitement among the Jews that
he created wherever he went afterwards, from India and Egypt,
to the most polished cities of ancient Greece and Rome. Reader,
is not this a most natural and unavoidable inference? It is just
this part of the grand and unprecedented career of Apollonius
that has been blotted out. Is it not most significant that it
is during the period of this journey of Apollonius to Jerusalem
by way of Damascus and Galilee that the only part of the life
of Jesus Christ our Lord that amounted to anything is fixed?

Hut more than all else, is the testimony of the spirit of Phi-
lostratus important, when he tells us that in the third century
at Rome, the especial and original scat of the Christian Church,
that Apollonius of Tyana was worshipped as the Saviour of
men, at the very time he, Philostratus, wrote his biography.
Is this not a most significant fact, for fact it is, as Christian
writers are forced to admit? Had Jesus of Nazareth been so

PHILOSTRATUS. 99

worshipped at that time, what sense or reason would there have
been in the Emperor Severus and his subjects to have wor-
shipped Apollonius as a saviour? But this is not all, the star
dedicated to Apollonius, was a star in the zodiacal constellation
Aries or Agnis, the Lamb, in which the Sun crossed the equi-
noctial line, at the vernal equinox, thus identifying Apollonius
as the crucified lamb, whose crucifixion redeemed the world
from the desolation and death of winter. The sacrifice of the
purest virgin of Rome to Apollo, the Sun-god, and the supposi-
tion that her soul passed to Apollonius in Paradise, shows the
veneration in which the memory of the latter was held, at least
one hundred and fifty years after his transition to spirit life.

We know from dear bought experience, that the spirit of
Philostratus is correct when he says that Roman Catholic and
other Christian spirits are the curse of humanity on account of
their spiritually but voluntarily enslaved condition, and their
earth-bound purgatorial despair.

It is certainly true that there was no Christian religion at
Rome until more than fifty years after Philostratus's transition
from earth. The religion relating to the worship of the Hindoo
Christos was not openly taught and the sect was without
influence. Their symbol, the phallic cross, showed the Indian
origin of their belief. No such person as Jesus of Nazareth
was then known, and the great probability is that Apollonius
was the Nazarite who went through Galilee to Jerusalem. He
was undoubtedly an Essene, and the Essenes were called
Nazarites by the Jews as a term of reproach. It is impossible
for us to dwell more fully on this most valuable communication,
but we have adduced more than amply enough to show its
substantial correctness from beginning to end.

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COSJVTAS IfiDlCOPLiEUSTES.
A Greek Geographer and Antiquarian.

" May we be blessed in the service of truth : I lived
in the sixth century and I was a traveller. I am known in
connection with what is called the Adulian Marble. It is
claimed that this marble has inscribed upon it the life and
career of Ptolemy Euergetes. Such is not the fact. I was the
first one to call this to the notice of the learned of my day. The
real facts of the case are these. I did not know them as a mortal,
but I now understand them as a spirit. Upon that marble are
the keys of the Christian religion. That is, the symbols are
there. The learned of to-day treat this marble as if it were the
history of a single king, when in reality it contains all such
things as the doctrine of the trinity the communion the
blood of Bacchus the feast of the goddess Ceres, and other
things analogous to Christian doctrines and observances. But
the Christian priesthood are blind to things which they know
to be true. They will never read inscriptions right, that are
dangerous to their infernal superstition ; but light will be
thrown upon these things. If mortals do not stand up to their
duty, truthful spirits will. We want no interference by priests
with the truth. Even now, in the excavations that are being
made for ancient ruins, they are continually manufacturing
plates, in imitation of ancient ones, to support the Old Testa-
ment, and their operations should be closely watched by Spirit-
ualists and Materialists. No tricks are too dark for them, that
they think will help them to prolong their power. If this
communication is thought upon and acted upon, it will do a
vast amount of good. My name here was Cosmas Indieopleustes.

For account of Cosmas Indieopleustes we refer to Encyclo-
paedia Britannica.

When Cosmas tells us that "the Christian priesthood are
blind to tilings which they know to be true; that they will
never read inscriptions right that are dangerous to their infernal
superstition," he undoubtedly speaks whereof he knows, and
plainly implies that, they have acted upon that policy in regard
to the Adulian inscription. Cosmas tells us that even now, that

BARTHELEMY. 101

priesthood under the pretence of honestly searching for the
buried evidence of the truth of the Old Testament, are engaged
in counterfeiting relics to bolster up that foundation of the
Christian Scripture. But it Avill not avail. The truth is to be
found, not buried beneath the mouldering ruins of mortal, and
perishable antiquity, but in those realms of light and truth
where dwell the truly great, and good and wise of all the ages.
Brethren, sisters, look up into the beaming sky above you, if
you would enjoy the sunburst of living light not adown the
dark vistas of the still lingering gloom of the dying and dead
past. " Let the dead past bury its dead," and let us seek light
and guidance from the teachings of true, good, and wise who
are before us ; not from those who insist on groping backward
into the darkness that grows deeper and deeper, the further it
is penetrated. At least this to me seems the true way of
wisdom.

kJURJi JACQUES BA^THELiEJVEY.

A French Scholar.

" Good day, sir : The great difficulty that an antiquarian
and searcher into the mysteries of the past has to contend with
is the opposition to anything that will throw light on the
origin of the Christian religion. In the first place, you are all
more or less dependent upon persons who subscribe their money
to help you, in various ways, in your researches into the mys-
teries of the past ; and you must be careful, no matter what you
may discover, of not trespassing upon their religious beliefs.
But no antiquarian that ever lived has failed to discover that
the whole of the modern Christian religion, under the different
forms of symbolic worship, is written upon all the temples and
tombs of antiquity. But not being able, when I lived on earth,
to do as I pleased, I left a key for those who desired to use it, or
who had the means to show up the subject of the Christian
religion in its true light, and this was called the Alphabet of
Palmyra, by means of which certain inscriptions upon the
ruins of the temples of that ancient city could be used to throw
a flood of light upon all the ceremonies of Christianity. There,

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is set forth the doctrine of the Trinity ; there, is to he found the
censor ; there, is represented the eucharist in the feast of
Bacchus ; there, are the priestly robes ; there, are the mitre and
other insignia of popes, cardinals and bishops ; there, are offi-
ciating priests, all paraded before you on those ancient ruins;
and on other ruins in Kartoum, Egypt, and in what is known
as the Abyssinian desert, these things have been frequently
seen. There, also you will find the identical head that is to be
found engraved in Christian bibles, as the representation of
Jesus of Nazareth, carved as the object of heathen veneration.
On tombs especially this may be found. It was my belief at
first, from the knowledge I obtained, that this face or head was
the representation of Ptolemy Euergetes ; but I have found out,
as a spirit, that it was of much later origin, and represents the
likeness of the reviewer of ancient symbolism Apollonius of
Tyana. I have also, from the examination of drafts made by
Sir Warren Hastings, of the cave of Elephanta, in India, found
that instead of the Jews wearing the robe or dress that is set
down in history as having been worn by Herod, that it was
worn by the tyrant Causa, representing the slaughter of the
innocents, in the cave of Elephanta. I am also satisfied that
the Adulian marble represents the life, adventures and miracles
of Apollonius of Tyana and not of Ptolemy Euergetes ; because
the characters that are there engraved or cut do not belong to
the time or age of that king, but they do belong to an age about
three hundred years later, which would bring them down to
the death of Apollonius. Besides, I know that there were to
be found in basso-relievo, on tombs and temples, the faee and
effigy of that extraordinary man. Another fact bearing on this
point is this : In our antiquarian researches we acquire the
faculty of distinguishing difierenees of character and style
between the antiquities of different ages. I might possibly,
after controlling this man for a certain length of time, be able
to show you what we antiquarians understand as to these
difierenees of face, form, symbols and signs, and thus distin-
guish those of one age from another ; but to do this upon the
first control of this medium would be impossible for me. 1 want
to say further, that there may be scholars who come here from
the spirit world who will convey their ideas more clearly and
explicitly than I have done ; for under the circumstances, it is
with the greatest difficulty I have been able to force this com-
munication through the medium. My name was Jean Jacques
Barthelemy. I passed to spirit life in 1795. I was the author
of the travels of Anacharsis the Younger."

liefer to account of Barthelemy in the Nouvellc Biographic
CJencrale.

BARTHELEMY. 103

The spirit of this learned antiquarian and reader of inscrip-
tions that returns and confesses that he did not dare to disclose
what he knew to be the truth in regard to them, doubtless gives
us a true account of facts as he knows them. As a spirit he
congratulates himself that he at least left behind him in his
essay on the language and alphabet of Palmyra, the key by
which what he left undone may be attained. But the fact of
greatest significance is that the monuments in Upper Egypt
and Abyssinia that have been supposed to have been erected in
honor of King Ptolemy Euergetes, are in reality the monu-
ments erected by the Gymnosophists of Upper Egypt and the
regions still higher up the Nile, in honor of the great philoso-
pher, medium and teacher, Apollonius of Tyana. It is a
historical fact that Apollonius travelled all over those regions
after his famous interview with Vespasian at Alexandria and
made a deep and lasting impression among the meditative and
philosophical religionists of those distant regions.

In relation to the Adulian inscription, in view of all the facte,
I conclude that the throne or monument at that time was
erected by Ptolemy Euergetes about 220 B. C, and that a part
at least of the inscription upon it relates to that Egyptian king.
But when Apollonius visited Adulis three hundred years later,
his followers, who were then in control of affairs in that city,
made an inscription upon it, commemorative of the doctrines
and religious observances inculcated by Apollonius. In noticing
the communication from the spirit of Cosmas Indicopleustes,
I searched the works of various writers for information in
reference to the Adulian inscription and found that a part
of the inscription had disappeared. This is, to say the
least, very significant. Is it not more than probable that some
pious Christian priests have recognized the importance of
erasing that tell-tale portion of the inscription? I do not hesi-
tate to say, from my large experience in testing spirit commu-
nications, that the statements coming from Cosmas and Bar-
thelemy are true. It is a fact, amply attested by truthful spirits,
that they have vastly more opportunity of knowing what is
true, even as to the affairs of earth, than they had when they
were here in the mortal form ; and having nothing to lose by
telling the truth, and everything to gain by doing so, their
statement may be depended on when not inconsistent with
probabilities or known facte. The positive evidence of the truth

104 ANTIQUITY UNVEILED.

of these spirit statements is within reach, and they will doubt-
less be fully verified in time. According to the Penny Cyclo-
paedia the inscription may be found in Montfitucon's Collectia
Nova Patrum, also in Fabricus' Bibliotheca Graeca, and Chia-
hull's Antiquita Asiaticaj.

HEfi^V SflLiT.

An Eminent English Traveller.

" Good day, sir : There is noantiquarian no inscriptionist
no linguist, but absolutely understands that all historic reli-
gions, either through relics, monuments or scrolls, have their
origin in the sun ; and that all the ancients, although their
religions may be diversified, started on that central pivot, the
Sun. And after a most laborious effort to come here to-day,
and through an uneducated man to state what I know, I find
it most difficult (as you mortals cannot and will not know, until
you become spirits,) to carry out my purpose. We will com-
mence with this, (what has been said being only preliminary.)
1 Abrasax.' You will find that this word wherever written or
carved, is claimed to have been derived from the Hebrew Ab
Pen, and lias been said to designate what might be termed in
Hebrew 'father ;' but in no case can the learned claim that
tins is true, for in reality it relates to the Persian god Mithras ;
and the Abraxas or Abrasax, means the amulet worn by the
ancients ; and jn all cases is traced to Mithras, as typical of the
Sun. 1 will next refer to G. Belzoni's great discovery at Thebes,
where basso-relievos cover the sides of a tomb that no antiqua-
rian can claim to understand in any other light than astronom-
ical. Also in the works of Edward liuppcl, and his discoveries
in Egypt, Nubia, and Kordofan, it will be found that all the
temple inscriptions and tombs, are, in every ease, either built
according to the ancient system of astrology ; or, they are so
sculptured, outside and in, as to render their astrological rela-
tions apparent. The first thing that strikes the attention of an
antiquarian, are certain symbols always known as representing
the sun, or the cent re of the solar system. You will also find in
the writings of IJel/oni, concerning the Oasis of Jupiter Amnion,
that the whole ancient system is a combination of the Sun with

HENRY SALT. 105

the first sign of the zodiac, or with Aries, the Ram or Lamb.
The same kinds of basso-relievos, only of a ruder character, are
found in the bases of the temples of India ; among the principal
of which are the caves of Elora and Elephanta. And that this
principle is just as much observed to-day, in these ancient
countries, I am prepared to prove, by the temples of Shoemadoo
near Pegu in Birmah, called in English, the Golden Supreme ;
also by the temple near Rangoon of the Shoe Dagon or Golden
Dagon. These temples are built upon exact astronomical prin-
ciples. This last modern Dagon throws a full light upon the
nature of the temple of the Philistines, spoken of in the Hebrew
text, where Dagon fell down before the ark. No learned com-
mentator can deny the identity of the modern Dagon with the
ancient one. And now for my final effort through this man, to
show where, from inscriptions and ruins still existing, I think
it will be found that true civilization began ; and to do this I
shall have to go back before real history begins, and show that
man having left his rude home upon the Asiatic plains beyond
the Himalayas, made his descent into the fertile plains of India,
with all his rude barbarian health not yet enervated by luxury.
There, finding the soil to yield him the necessaries of life with-
out labor, and everything that goes to make up material happi-
ness, he naturally became mentally developed. And in those
regions, I think, between 12,000 and 15,000 years ago, was
invented and introduced what is termed by the learned, the
Sanscrit tongue, the language of the real Sun worship ; and
which has governed every system of religion since. If there is
any religion without the symbol of the Sun in Aries, or in the
first sign of the zodiac, I have failed to discover it. All kinds
of life that have taken on form have been worshipped, simply
as types or way-marks to the great material god the Sun. In
writing they almost always, or as nearly as possible, wrote from
East to West. It is a well known fact that all the early Christ-
ians worshipped, or manifested their adoration, by bowing
toward the East the counterpart of pagan Sun-worship. And,
in Palmyra and Thebes, the principal object worshipped by the
forerunners of Christianity, was Aries the Ram or Lamb ; and
the Therapcutpe also worshipped the same symbol. You will
find (his proven in Sir William Jones' Asiatic Researches. I
am sorry, as a spirit, that I allowed Christianity to blind my
eyes to the truth. As I did so, I owe it to my mortal brethren
here on earth to set them right. If this succeeds in doing what
I intend it shall, (and I have no doubt it will if properly fol-
lowed up,) I will have done my part toward retrieving my
mistake. And now I have this to say to you, that whilst I leave
you to withstand the concussion of error, I as a spirit will

106 ANTIQUITY UNVEILED.

always be with you in what I have here uttered. Yours for the
public good, Henry Salt."

Refer to the Biographie Universelle for account of Henry Salt.

Such a man was Henry Salt, whose spirit, after a half
century, returns to inform the world as to certain points of
ancient history which his Christian prejudices prevented him
from acknowledging when in the mortal form. Header, think
of what the world has been deprived of thiough the Christian
training of this truly learned and accomplished antiquarian.
If Henry Salt had, in 1809, when the result of his investigations
into the antiquities of Hindostan, Abyssinia and Egypt was
first published, then asserted what he now positively asserts,
to wit: that all religions had their origin in the"sun,"from
which they all started as from one pivotal point, it would
not be necessary for me to draw down upon myself the
opposition and enmity of religious bigots, in laying bare t be
truth in relation to those time-honored delusions, called Christ-
ian truths. That he should have found it most difficult to use
the medium as well as he did, I can well understand, although
bethinks that cannot be possible. I have not a doubt of the
correctness of his interpretation of the Abraxas or Abrasax,
which has been so clearly misunderstood. It is undoubtedly a
Persian, and not a Grecian symbol, as has been erroneously
supposed, and no doubt had relation to the sun in its annual
revolution.

For account of Wilhelm Ruppel and Belzoni, we refer to
Thomas's Dictionary of Biography.

The spirit of Salt no doubt recalls what he was perfectly
familiar with in his earth life, when he speaks of the astrologico-
theological discoveries of Belzoni and Ruppel. He must have
been personally acquainted with both, and they no doubt con-
curred in opinions as to the astro-theological origin and char-
acter of Christianity. No well informed antiquarian will
question the assertion of this spirit, that the temples of India
and Egypt corresponded as to their respective symbols, and the
signification of them. That the Burman Dagon of modern
times is identical with the fish-god of the Philistines, there is
no doubt. They represent, alike, the Sun in the sign of the
Fishes, and.because of that fact the former is called the Golden
Dagon, everything being considered golden that expressed the
solar light. But here we have the spirit of one of the most

HENRY SALT. 107

learned men of the beginning of the present century, in the
light of his mortal and spirit knowledge, asserting that the first
written language was the Sanscrit, and that it had its origin
between 12,000 and 15,000 years ago, in the elevated plains of
Southern and Central Asia, among a people themselves fresh
from a barbaric state ; and what is most significant of all, that
that language was invented to express the worship of the Sun
by that rude and early people. Even at that early period, the
Sun, in the sign of Aries, was a leading feature of the religion
of the primitive Aryan people. It was on account of the fact
of the Sun's apparent movement from east to west, says the
spirit of Salt, that the Asiatic peoples usually wrote from right
to left instead of from left to right as we do. It is equally certain
that the Essenes, who were the primitive Christians, wor-
shipped the Sun, and always bowed or knelt toward the east in
adoration of the Sun. It is equally certain that the principal
object of worship by the Palmyrans and Thebuns who were
the people from whom the Christians derived their religion in
great part, was the Sun, in the sign of the Lamb. This spirit
frankly confesses that he allowed himself to be blinded by
Christianity, and comes to us, he says, to make amends so far
as he may for his error, by disclosing wdiat he could of truth.
Header, could you know the labor of testing the truth of these
communications, you would regard them as more precious than
gold, as sources of the most reliable knowledge as to the affairs
of the past.

108 ANTIQUITY UNVEILED.

JVL SE^VlIiLilUS fiOfHAflUS.

Roman Consul and Historian.

" I salute you, siu : All the Christians that ever lived, or
ever will live, will find their ideal Jesus but a phantom a
myth. They can chase it as a child would a butterfly through
a meadow on a summer's afternoon, and it will elude theirgrasp.
The Christian Jesus is nothing more than the Chrishna of the
Hindoos; the Heal or Hell of the Babylonians; the Apollo of
the Greeks ; and Roma or Romulus of the Romans ; modified
in forms and ceremonies suited to modern superstition. All
this I have learned in spirit life through the desire to be histor-
ically correct. When here I was a historian. As a spirit my
inclinations lead me the same way. All the kings and princes
of ancient times were worshipped at the same time the Christian
Saviour Mas said to be on the earth. Now, I am here to tell the
truth. There were no Christians nor Christianity in the time
of Nero, from A. 1). 4o to 08. We knew nothing of such a reli-
gion, nor was it in existence at that time. And I want it
expressly understood that 1 was a historian, at that time gath-
ering all the facts I could. If there had been the slightest
evidence of it, 1 would have acknowledged it. Hut in my day,
nobody knew anything of the Christian Saviour nor his apos-
tles. There were two religions in the time of Nero that held
supremacy, one was the 'Sun' and the other the 'Son.' You
may ask me what was the difference between them. 1 answer
the first was the sun worshipped in a material sense, ami the
second was the same solar orb spiritually or symbolically wor-
shipped, in the Ahnnian of Zoroaster of Persia. These were the
predominating religions, and all the priests understood them
as I have stated. My name was M. Servillius Nonianus. 1
lived about from A. I). 50 to 70."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of .Nonianus.

Nothing whatever is said in the biography about his historical
works, from which we may infer that they shared the fate of the
lahois of ot her historians who lived and wrote at the time when it
was said Jesus and his Apostles were creating such a sensation in

PHILADELPHIA. 109

the world. That this communication is genuine we cannot
doubt from the circumstances under which it was given. Here
is another spirit who must have known of Jesus and his doings,
if what is related of him was in any respect true ; who comes
back and positively denies that there was any such person,
prior to A. D. 60, as Jesus Christ, or Jesus the Christ, or Jesus
of Nazareth, or the Nazarene, or the Saviour of Men ; or any
Apostles who taught the religion of such a being.

PTOUEJVTY PHlLiAtJELiPHUS.

" Good Day : Humility is one of the attributes of true great-
ness, therefore I come here to-day, after the lapse of centuries,
to try to bring to you as much light as possible under the cir-
cumstances. I was born and brought up in a way that devel-
oped in me a taste for literature. I was absorbed by a passion
for books, and through my library-keeper Demetrius, I suc-
ceeded in securing about 280,000 rolls or books. What did
all this vast mass of learning do to benefit humanity? There
are no religious systems existing to-day but what obtained the
principal parts of their creeds and tenets from the Alexandrian
Library. Learned men of all nations and religions resorted to
Alexandria, and from them I bought the principal works relating
to their religions. In the course of time those men after inves-
tigating the works on religion in the Alexandrian Library
modified and remodeled their respective religions. If you ex-
amine the ancient Egyptian coins of the date of my reign you
will find myself and queen represented as divine brother and
sister; for in order to preserve the cast of features of the royal
family unaltered it was regarded as necessary to marry your
own sister ; and Arsinoe was my sister. I always desired to
receive the truth, come whence and from whom it might. I
intended, had not my life ended too early to accomplish the
work, to have founded a system of morality and spirituality, to
comprise all that was good, true and valuable in the religions
of every people that I could reach. I would have saved untold
numbers of human lives, and wouid have led the development
of mankind to a point far beyond that which has been reached
to-day. Spiritual mediumship has been the light of all nations

110 ANTIQUITY UNVEILED.

and all peoples through all time. The nation or sect that scorns
mediumship may flourish for a time, but they will soon perish
beneath the wheels of progress. I had another object in mak-
ing the vast collection of books before mentioned. I expected to
be able to furnish to the world a legal code that would have
established justice and abolished human slavery. It was this
that caused me to liberate 100,000 Jews. But to accomplish
tiiis Herculean task, a mortal life was too short, amid the bigotry
and ignorance of my age. Since passing to spirit life, I have
been seeking mediums and have manifested myself through
them, but never before have I found a medium I could control
so well as the present one. You are absolutely correct in the
stand you have taken regarding the Christian religion ; and the
more you search out and investigate the matter the more posi-
tive will become the conclusion that the Christian religion is
the outgrowth of the library of Ptolemy Philadelphus. You
can then throw down the gauntlet and challenge the world to
an investigation of the facts. I will also say that your chrono-
logical tables are not correct. Perhaps at some future time I
may be able to return and again communicate with you, when
I will prove to you by comparing the works yet in existence
that you are not living in the nineteenth century of the Chris-
tian era, but in the twenty-second. The originators of the
Christian religion were many, each contributing something to
the aggregate of what it represents. Potamon, in the reign of
Augustus, more than two hundred years after the enterprise of
projecting a new religion that should take the place of all pre-
vious religions that had been begun, arranged the incongruous
materials in what he called the Eclectic system of religious
observances and maxims. I am Ptolomy Philadelphus.

liefer to Biographic Universelle for account of Ptolemy Phila-
delphus.

When this communication was received, we had no knowl-
edge of the history of such a king, beyond the fact that lie
reigned in Egypt at some period of history. This communica-
tion seems to settle the disputed question as to whether Deme-
trius was really the keeper of the Alexandrian Library under
Ptolemy Philadelphus a fact which has been strongly ques-
tioned, and which is another example of the manner adopted
by these ancient spirits to correct history as it has come down
to us, and give information to he obtained in no other way.

[The value of this communication, is not to be estimated
lightly. We call the attention of our readers to the accounts now
extant of that vast library, bearing upon the history of antiquity.

PHIL.ADKL.PHUS. Ill

Wlien we realize the difficulty attending the collection of
hooks and manuscripts in ancient times, compared with the
present, we can readily understand what a valuable collection
it was for that period. Three times this vast accumulation of
literature was destroyed, but not before many learned men had
visited it and founded new systems of religion upon the knowl-
edge there obtained. The library was considered the most
valuable in existence, and even to-day scholars bemoan its de-
struction, although not giving credence to the report that it was
destroyed by Christian vandals in the interest of their religion.
To-day the world is agog because of the discovery of a few lines
of ancient manuscript in Egypt. (We refer to the manuscript
lately discovered by Mr. Petrie, found in the sands of Fayoum,
along Western Egypt. Some of which are to be seen in the
Egyptian Collection of the University of Pennsylvania.) In
these manuscripts reference is made to thirty-five lines of Iliad,
five of which it is claimed by scholars are not in existence in the
copies which have come down to us, after being copied and re-
copied by the Alexandrine and Byzantine scribes; also with the
four or five pages of Plato, found at the same time the discovery
is made that Plato's text as we have it was touched up to suit
the taste of the different critics and writers. If scholars admit
these facts, how much ground it gives to the statements of these
ancient spirits that their manuscripts have been mutilated and
interpolated in copying in the interests of the Christian church
by its writers, until they have entirely lost their original mean-
ing at many points. Yet how little the information contained
in the above mentioned and recently found manuscripts by Mr.
Petrie is, compared to what has been obtained through these
spirit communications which if accepted, Mill bring knowledge
to the world of the greatest importance, and settle once for all,
the truth, as to the source from whence the Christian religion
sprung. Compiler.]

112 ANTIQUITY LNVKUiKI).

PONTIUS PlIiflTE.

Procurator of Judea.

" My obketino to you is this : I was appointed Procura-
tor of Judea in the commencement of the reign of Octavius
Augustus. At that time the Jewish nation was in a very tur-
bulent state. Many men were brought before me on all kinds
of charges, for these Jews were the most bitter sectarian bigots
in regard to their religious views that I have ever met with as
a mortal or spirit. There never was brought before mo such a
man or so-called God as the present Christian system claims.
There was a Jesus Onanias who was tried before me for high-
way robbery and was crucified by my soldiers ; but of the now
renowned Jesus 1 know nothing whatever. In their Jewish
ceremonies, conducted at their own temple in Jerusalem, they
were just that kind of element to control as are the Jews of the
present day. They were divided into three or four different
sects, and each of these was striving to become the master of
the others. It required the whole military forces under my
command to prevent them from murdering each other in their
own temple. At the time of my procuratorshipin Judea, there
was )>. great infiux of visitors from all over the East wise men,
so-called, who came there for the purpose of trying to under-
stand the Jewish rites and ceremonies; but they were so
strictly guarded in their worship that they would allow none
to communicate the secrets thereof. You know from history
that it was the Roman policy to conquer and rule all nations
by allowing them to enjoy without interference their respective
religious systems. We did this simply because we found that
religious ideas had become so rooted in the minds of different
people that they would be subservient to us just so long as we
would allow their religions free scope. Now I want to enter into
further particulars. Then; was a sect of Jews called Essenes.
They were what you moderns call Communists. They believed
in having every tin ng in common. They were also guided by
t he same principles tliat now govern the Shakers. The whole
Christian story was conceived and framed among the Essen ian
brotherhood, who were hermits and lived apart from society.
Christians to-day cannot prove anything about their man-God ;
and :ill their hopes would have been overturned and destroyed

PONTIUS PILATE. 113

but for the destruction, by the Mahommedans of the Alexandrian
library. Christianity would not to-day have any foothold if it
had not been for the Mahommedans. They can thank the bigotry
of the latter for the success of their own religion. 1 was Pro-
curator in Judea in the fourth year of the reign of Augustus. I
held the position nine years. In the latter part of my life I
was banished for participating in a revolt at Rome, and I died
at what is known to you as Trieste, in Austria, on account of
being banished. This is the whole sum and substance of my
career. As I hope for a happy spirit life, I can say I know
nothing of any person, Jew or Gentile, of any Jesus, excepting
the one mentioned in this communication. I am Pontius Pilate."

[This communication from Pontius Pilate is positively con-
firmed at the present time by the gifted and learned "Rabbi
Wise," who recently journeyed to Jerusalem ostensibly for the
purpose of ascertaining if the Gospel account of Christ's trial
before Pontius Pilate, and condemnation to be nailed to the
cross was true. The learned Doctor says he searched diligently
the records of Pilate's Court, which are preserved, for the trial
of Jesus, but it was not recorded. He found the record of all
sorts of criminals, both of a high and low degree, but the name
of "Jesus of Nazareth" was not there and never had been.
Thus it appears that \this most important spirit testimony
as to the trial, is confirmed by one of the most gifted
minds of our day, who personally investigated the records of
the court of Pontius Pilate, only to find that what is taught in
the Christian churches to-day relating to the so-called pei'sonage
Jesus Christ, is entirely without foundation. This testimony
from Rabbi Wise comes to us almost ten years after the spirit of
Pontius Pilate had voiced through the medium his important
statement, viz : that no such person as Jesus of Nazareth was
ever tried before him as set forth by Christian writers. Rabbi
Wise no doubt after making the long journey to Jerusalem
earnestly and truly investigated the matter to learn whether
the Christian Gospels were correct. This testimony is disinter-
ested but goes far to prove that these ancient spirits are coming
to earth for the sole purpose of bringing light to mankind who
have been misled and are groping in darkness, mystified by
these false teachings. Day by day and Sunday after Sunday,
according to what is termed the "Apostles'Creed." millions of
Christians repeat in their religious exercises " Crucified under
Pontius Pilate," etc., yet in this nineteenth century, evidence

114 ANTIQUITY UNVEILED.

which cannot be set aside reaches us, not only from the spirit
of Pontius Pilate, who, above all others, should know the truth
pertaining to the question under consideration, but from a
distinguished individual on the mortal plane who unknowingly
corroborates the spirit's testimony. We can readily infer from
the investigation by the learned Rabbi Wise that other claims
of the so-called Christian religion if fully investigated would
prove to be myths also. In view of these remarks we leave the
reader to his own reflections, believing that the key we have
furnished, is sufficient to unravel the mysteries hitherto
concealed. Com pi lek. ]

CYf*ILiLiUS LiUCHA^.

Greek Patriarch.

"Sir: The vicissitudes of life are great both in the mortal
and spirit condition. No more ardent follower of Jesus Christ
ever appeared upon this planet than I was, but my prospect
my hop^s my realization, as a spirit, have all been blasted.
By what? By the non-realization of what I expected. All tins
is sad to think of ; and, far better is it for me to return from the
spirit world and state my actual realization of spirit life to all
people, so that none can be deceived. Vain is that hope that
rests upon another's merits. Cultivate the purity of your own
mortal spirit and rely upon nothing but a determination to do
right. Oh ! sir, if I had to-day 1000 tongues, and as many
transmigrations as the Buddha of old, I should ever aim to
teach the truth and realities of a spirit life as I know them to
be. Honesty in religion is no proof of its truth. Christianity
lias caused more blood to flow more' widows to weep and
more children to be fatherless, than have all other religions on
earth to-day. I ask, can infinite love conceive" deeper infamy
than Christianity has brought to this planet? Millions on
millions of ruined souls in the after-life and untold numbers on
earth weep, when they reach tho finality of common sense and
reason, over what they have reaped from the teachings of
Christianity. Oh ! my heart is sad to-day. I feel the weight
of the years that have elapsed since I left the mortal state, ami

CYRILLUS LUCHAR. 115

would ask mankind to pause and reflect, now ; for the time
will come when it will be far more difficult to act as a spirit
than it is now for them to act as mortals. Christianity is not
from the Jews, but from the Greeks. It is a combination of the
Platonic and Alexandrian doctrines, with the doctrines of
Apollonius of Tyana, the Syrian Christ, about thirty-two years
after the birth of the alleged Christ. Out of these, together
with the forged letter to the Roman Emperor Trajan, from
Pliny the Younger, A. D. 103, has grown Christianity. Deny
these facts who can. In the British Museum, Library Depart-
ment, you will find that I, Cyrillus, Patriarch of Alexandria,
sent a copy of the scriptures, known as the Alexandrian manu-
script, by Sir Thomas Rowe to Charles the First, King of
England, and that manuscript was transcribed from the
writings of Potamon of Alexandria, about the year 475, by
Thecla, an Egyptian lady, and out of that transcribed copy, has
their celebrated Alexandrian manuscript grown ; as any one
will find to be true who will examine into the historical facts of
the case ; and they are indisputable by the advocates of Chris-
tianity. I would say in conclusion, let the light of truth shine
and let it drive away all darkness from the human mind.
Cyrillus Luchar, Patriarch of Constantinople."

Cyrillus Luchar was a Greek Patriarch of Constantinople,
noted for his efforts to introduce into his church the doctrines
of the Reformed (Calvanistic) churches. He was born about
15G8 in Candia, which at that time was under the sovereignty
of Venice and the chief seat of Greek scholarship. In 1602
Cyrillus succeeded Meletius as patriarch of Alexandria. After
the death of Timotheus, patriarch of Constantinople, he was
elected his successor by a unanimous vote of the synod. His
life as patriarch was full of vicissitudes. The Jesuits, in union
with agents of France, several times procured his banishment,
while his friends, supported by the ambassadors of the Protestant
powers in Constantinople, obtained by means of large sums of
money, his recall. His attempt to Protestantize his church
created many enemies against him in the Greek Church, and
in 1638 a synod convened at Constantinople to try him. Put,
before sentence was pronounced upon him, the Janissaries
arrested him by order of the government, carried him to a boat,
strangled him and cast the corpse into the sea. Some friends
found the corpse and buried it on an island, and ten years later
a solemn funeral was held at Constantinople.

In view of the facts connected with the communication of

116 ANTIQUITY UNVEILED.

Cyrillus we deem it one of the most remarkable and important
thai has ever come from any spirit since the dawn of Modern
Spiritualism. The positive identification it affords of the origin
of the so-called Christian Bible is so nearly perfect as only to
require such collateral facts as are within reach to render it
absolute and beyond question. The source and nature of the
Alexandrian Manuscript of the British Museum is so clearly
stated by the spirit of Cyrillus as to leave not a doubt that he
had positive knowledge of the truth of ins statement in regard
to Potamon the Alexandrian having been the author of the
original writings of which the Alexandrian Manuscript was a
transcribed copy. It therefore becomes more and more clear
that no man, nor man-god, such as Jesus Christ ever had any-
thing to do with the " Holy Bible," as has been erroneously
supposed and wrongly insisted on.

Refer to the Encyclopaedia Britannica for the history of the
celebrated Alexandrian Manuscript which will show the ma-
terial correctness of the communication. It is no wonder that
the giving of that communication was so cunningly resisted by
interfering priestly spirits through the earlier part of that
sitting. The same Jesuits who, in the interest of the Roman
Catholic Church, sought the ruin and death of Cyrillus, because
he was possessed of the dread secret of the entirely human
origin of the Christian religion, might well fear the disclosure
of that returning spirit. Hence their manifest attempt to prevent
its being given, or to so couple it with deceptive communications
as to cause it to be discredited. But in spite of all opposition the
gnat secret is out and recorded.

Alter reading the history of the celebrated Alexandrian man-
uscript in the Encyclopaedia Britannica, we can readily under-
stand why the Christian critics of the Church of England in
this age, seek to conceal the source of the Christian Bible. Why
did not the learned Tregelles tell us how the name of Thecla,
the martyred Egyptian lady came to be associated with the
Alexandrian manuscript, by being placed upon the margin of
the codex? Who placed it there? Why was it placed there ?
When was it placed there? Is it there in characters executed
by a different hand than the body of the codex ? Is the ink
different? Is there any appearance whatever of difference in
the age of the writing of the name Thecla, and the writing of
the body of MS. Who was Thecla ? When did she live ? Why

CYRILLUS LUCHAR. 117

was she martyred ? Who martyred her? Why was she canon-
ized by the Greek Church? When was she canonized by that
church? When these most natural questions are answered it
will appear that, " that shrewd conjecture " of Tregelles is an
absurdity ; and that the Latin inscription of Cyrillus is certain
to demonstration. But apart from these unanswered questions,
we have the spirit Cyrillus coming back and communicating
through an almost unlettered medium, not only that Thecla,
the Egyptian lady, transcribed the Alexandrian MS. but that
she did it about 475, the period which paheographical criticism
and analysis assign to its production, making known the most
important fact of all that this noble Egyptian lady transcribed
that manuscript from the writings of Potamon. It is hardly
possible, if Spiritualism be true, that the spirit of Cyrillus should
not have met the spirit of the canonized Egyptian Thecla and
thus learned beyond all peradventurethe nature of the writings
that the latter transcribed. Those writings were, then, undoubt-
edly those of Potamon.

In view of the fact that Cyrillus, in his Latin inscription on
the codex, mentions that Thecla lived shortly after the council
of Nice, and that she transcribed Potamon's writings, we can
readily understand the cause of her martyrdom. She knew
that which the Roman Catholic priesthood could not afford to
have the world know, and that was that Potamon was the
author of the teachings that they had corruptly attributed to a
deific man called Jesus who had nothing whatever to do with
them. Thecla, the learned and noble woman, paid the penalty
of her erudition with her life.

,113 ANTIQUITY UNVEILED.

QUl^TILiliIAfl.

A Latin Grammarian.

" My best greeting to you: When here, in mortal life,
I was known as Quintillian, the grammarian, and lived at
Rome from about A. D. 40 to A. D. DO. I Mas the master and
teacher of Pliny the Younger ; and it is by his invitation that I
urn here to-day. I am glad to bear witness to the truth. I was
a teacher at Rome at the time when there was not a single
man of any education but that was engaged in making prose-
lytes to some religious views of his own. All of their religious
views had a pantheistic tendency^ In fact Pantheism had set
men crazy, each and every one desiring to add another god to
his household idols. In such a state were the religions of my
day. In regard to that celebrated personage, whom the Christ-
ians claim once lived in Judea, there was no account of such a
personage in my day; nor have I been able to find a single
honest, unbiased spirit, in his or her religious views, who knows
aught of Jesus Christ. Another thing that occurs to me in
relation to the story of Jesus. It is my clear and positive
conviction that the real Jesus was Apollonius of Tyana.
While in mortal life I saw Apollonius. I was young then, and
I heard him speak at Antioch. lie preached the very same
sermon or nearly so, that is called Christ's sermon on the
mount. Being young then I thought his sermon wonderful,
but when T had grown older, and had seen other philoso-
phers at Rome, I heard from them just as much truth
expressed more clearly and in fewer words Hum ever fell from
the lips of Apollonius. 1 tun also clear in this, that the cross
has been the symbol of various countries and religions since
(lie days of Rameses 1 1., of Egypt. There is not a single rite,
form of baptism, ceremony or prayer but what has been stolen
almost bodily from China or India, which any traveller in
t hose count lies can see for himself. As the ancient philosophers
only taught as much truth as they could conceive, so you
should examine everything submitted to you by the light of
reason ami analogy. If you do this no Christian teacher will
dare to deny the facts which we spirits are bringing forward,
from day to day. These spirit voices will make all false religious

QUINTIL.LIAN. 119

bow at the shrine of eternal truth. This will finish my
discourse."

Refer to the Encyclopaedia Britannica for account of Q.uin-
tillian.

It was this amiable and accomplished Roman whose spirit
returned and, through a medium communicated the important
facts which we have given. But for that communication we
should never have heard of such a person. It would seem from
his communication, that ho was neither born in Spain nor in
Rome, as has always been supposed, but in Syria, as he says
that when quite young he, at Antioch, heard Apollonius of
Tyana preach, and this before going to Rome where he heard
the transcendent oratory of the Roman philosophers. His
mention of the fact that he came at the invitation of his
old friend and pupil, Pliny the Younger, very fully accounts
for his finding his way to us, Pliny already having com-
municated several weeks before. If this communication
is genuine and to be relied on, then it is very clear that
nothing was known of such a historical personage as Jesus
Christ or Jesus of Nazareth, as early as the middle of the first
century of the so-called Christian era. It is equally clear that
although the learned Quintillian has been in spirit-life for
eighteen hundred years, he has never met a spirit who knew
aught of Jesus Christ. His opinion that the real character or
hero of the Christian story was Apollonius of Tyana, he having
heard that remarkable man preach, is most significant ; and
his testimony that the Sermon on the Mount, is substantially
plagiarized from the preaching of Apollonius, leaves no reason
to believe that there is anything original in the Christian
scriptures, especially so far as its ethical and doctrinal features
are concerned. It would seem equally clear that the cross, the
forms, ceremonies and church ordinances, practiced and
reverenced by Christians, are not original, but borrowed from
the religions of China and India, through Egypt after the
reign of Rameses II. one of the greatest sovereigns of that
country (1300 B. C). Truly, in view of such spirit testimony
as this, " These spirit voices will make all false religions bow at
the shrine of eternal truth."

120 ANTIQUITY UNVEILED.

JULilUS LiUClUS FLtO^US,

A Roman Historian.

11 1 greet you, sir : My mortal life came to an end about A.
D. K50. in the time when 1 lived on earth all was confusion.
Mankind was struggling for more light. The spirit of progress
was strong, hut it afterwards became buried beneath Christ-
ianity. To that religion we owe the long dark night of mental
slavery. This religion was in its infancy in Home, in my day ;
but I think 1 can truly affirm from what I positively knew,
that not only did the man called Jesus Christ never live, but
this that none of his apostles, so-called, were known of at
Rome when I lived there. I was engaged in writing a history
of the Roman emperors at that time, and all sources of infor-
mation were open to me, so that I could investigate all existing
evidence and write a correct history of what I had taken in
hand. Only a portion of my writings have been preserved and
are in existence to-day. The reason of this was that there
were three pages devoted to denouncing the Christian religion,
which were condemned and destroyed by a pope called Urban
IV., I think. The Christian popes were cunning, but enough
ha esc tped their destroying power to prove that their religion
is founded on mythology, and that there is no so-called revela-
tions in the Christian scriptures that have not been taken from
works antedating the time of Christ. The so-called revelation
of Jesus lias nothing new in it. It contains nothing that was
not known to the ancients before that time. So much in
relation to my mortal knowledge. I will now tell you that in
thospirit life, I find that the ancient pagan idolater has a better
opportunity to progress as a spirit than a bigoted and self-willed
Christian. There are millions of Christian spirits in spirit life,
many of whom know that their religion is a fraud, ami yet
will not acknowledge it to be so. They seek to keep up that
mental slavery in spirit life which t hey maintained when here.
The difficulty in the way of reforming these spirits is, that you
are constantly sending fresh additions to them to swell their
ranks. So long ns this state of affairs continues, you must not
wonder at the spiritual darkness that overshadows mankind.
The enemies of truth that you meet here on the mortal plane
are as nothing compared to the infinite number of spirits that

JULIUS LUCIUS FLORUS. 121

are contending against you on the side of life. But all that
a true progressionist can do is to fight the good fight for truth
here, and then become translated to spirit life as a missionary
on the other side. In this work you cannot fail to attain
infinite happiness. My name was Julius Lucius Florus, a
Roman historian. I was in the height of my work about
A. D. 12-5."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Florus.

We feel assured that our readers will not begrudge the space
we have given to this account of Florus. The remarkable
analogy existing between the spirit account of himself and the
fragmentary facts which have been permitted to come down to
us concerning him, constitutes a most important proof of the
power of spirits to return and correct the historical, as well as
the religious errors of the past. This communication fully
confirms Joubert's conjecture which will be found in the
account of Florus written fortheNouvelle Biographie Generale
as to the fact that but one and not three Floruses wrote con-
cerning Roman history. The name of that Florus was Julius
Lucius, and not either of the names that have been attributed
to him. Here we have another historian, writing at the very
time when Christian theologians claimed that the Christian
Scriptures were being composed, and who had access to all
sources of information of that period, who declares that there
was nothing then extant in relation to any man Jesus Christ
or his alleged apostles. He admits that the religion that after-
wards was called Christianity, was then in its infancy at Rome,
but its Scriptures had no existence then. He says that he
devoted three pages to denouncing the Christian religion, which
was then taking shape, and for that reason a part of his
writings were destroyed by one of the popes, he thinks by
Urban IV. The Roman Catholic Church authorities, had a
much better reason than that for destroying or mutilating the
writings of Florus, and that was the fact that there was no
reference in them to any of the events which are claimed as
historical in the Holy Bible. To get rid of the damning fact
that there is no historical basis for their theological fictions,
the Christian priesthood have been guilty of the heinous crime
of destroying nearly all trace of the concurrent history of the
first two centuries of the Christian era. What little of it they
have permitted to come down to us, they have so altered and

122 ANTIQUITY UNVEILED.

changed, as to destroy its historical value. Thanks to benefi-
cent and all powerful spirits the way is rapidly opening to
restore to the world, the knowledge which those religious
bigots thought they had forever destroyed. Rut precious
testimony is that truly, when Florus, the Roman historian,
returns from spirit life, and attests the fact that religious
bigotry is as rife in spirit as in mortal affairs. He speaks truly
when he says that state of affairs must continue, so long as we
continue to manufacture religious bigots, and send them to
swell the bigoted spirit hosts. No greater curse ever scourged
humanity than religious bigotry.

U^BAfi VIII.

Roman Pontiff.

" Good day, my son: I was known when here as Urban
VI II., and 1 want to say this, that as a Tope and having been
educated fully in Catholicism, I am able to give faets in regard
to the mingling of paganism and Christianity. As Pope I took
from the Pantheon at Rome, 4ou,000 pounds of bronzes to deco-
rate St. Peter's at Rome, and the bronzes were used with little
if any alteration in their ornamental designs. There you may
see the gods of antiquity converted into the Christian saints.
Let those who have charge of that editiee deny this if they can.
To my certain knowledge most of the churches at Rome are
built on the ruins of heathen temples and of the material of the
latter. Christianity has borrowed everything from paganism ;
and there is no Catholic priest who holds any office of conse-
quence in the Catholic Church who does not know the common
identity of a ceremony of the Eleusinian mysteries in Greece
and the Lord's Supper. They will not admit this as mortals,
hut there will come a time to them in the spirit life when re-
morse for their untruthfulness will lash them into giving the
truth. ' Why,' ask these milk and water people, 'do yon so
roughly attack Christianity?' Because it claims for itself divine
powers, and it has none. There is only one religion, and that
is tin' religion of reason. There never was a spirit on this planet
that i:i the end will possess any more power than another. So

AQUILA. 123

they can rely, that each one will get their just deserts exactly.
You can make the road long and tedious, or you can have the
light. It is for you to choose, both in the mortal and the spirit
life. I will close by saying, I hope for the success of truth and
the banishment of error."

Refer to Chambers' Encyclopaedia for account of Urban VIII.
' There are many points of great interest and importance in
the communication of Urban. His emphatic testimony to the
fact, that Christianity is only another name for paganism, is
one. But of especial interest is the declaration, that in St.
Peter's at Rome, the bronze statues of the Greek and Roman
gods now figure as the Christian saints, where some of them
were placed by Urban himself. Not less significant is the
declaration, that the ceremony of the Lord's Supper is identical
with a ceremony performed in the Eleusinian mysteries, and
that the Bishops, Archbishops, Cardinals and Popes of the
Catholic Church, have always known this great fact.

RQVIUR.

A Cappadocian Philosopher.

"I have been set down in history as a Jew Afterwards as a
Christian. There has been a great mistake. I was neither a
Jew nor Christian. I was a Cappadocian, and they say I wrote
a Greek version of the Old Testament. I did nothing of the
kind. I combined extracts from the alleged teachings of the
God Apollo with certain alleged facts in relation to Jove or
Jehovah, but how these men succeeded in tacking my name to
a Greek Testament I have been unable to find out even as a
spirit. I lived in 128 A. D., and kept philosophical schools in
certain portions of Judea and Cappadocia. In those schools I
taught a mixture of Egyptian, Grecian and Judean doctrines,
by which I gave great offence to the Jews, and on being sum-
moned before a Jewish tribunal refused to recant anything that
I had taught. The Jews, in consequence raised a sedition, and
I was put to death by the Romans to appease them. But, as a
spirit, I am no better or worse off for having taught my theology
than the Jews for teaching the doctrines of their Jehovah ; or

124 ANTIQUITY UNVEILED.

the Christians for establishing the religion of their myth-god
Erroneous teachings are not immortal. It is true that some are
longer lived than others, but they all die of the dry-rot. Killed
in the end by "old Father Time." Good and kind actions form
the incense that is eternal in its freshness, and wafts the spirit
who performs those actions upward and onward toward the
great Infinite. My name was Aquila no Jew nor Christian,
but a Cappadocian philosopher."

Refer to the Biographic Universelle for account of Aquila.

Who can read that communication from the spirit purporting
to be Aquila, and the accounts that have come down to us
concerning him, and not be impressed with the identity of the
communicating spirit? No one has attempted to tell us, what
was the manner or time of Aquila's death, lie, however,
explains it. lie was neither a Jew nor Christian, but a Greek
teacher, of a mixture of the doctrines of the Egyptians, Jews
and Greeks, which were so offensive to the Jews, that they
compelled the Roman authorities to put him to death to stop
their seditious commotion. Is it not most encouraging to know,
that the lost or concealed facts of ancient history, are being
brought to light by these ancient philosophers and learned
men of old, even at this late day?

SYJVIMACHUS.

A Grecian Statesman and Orator.

" Well, sir : You have, I think, a paper among you Spirit-
ualists called ' Light lor All.' That ought to he my salutation.
In mortal life I was an orator, also a writer, and I wrote against
the Christians. Now when a man writes against anything it
is a proper question to ask: What are your reasons for doing
so? hi my case they may lie set forth under three heads. First,
because I knew there was no learned Christian hut who must
have known, on investigation, that the religion called < 'hristian
is hut a duplication of the Kleusinian mysteries, and that (hose
mysteries embody every dogma set forth by the Christian
priests. Secondly, because I knew that these mysteries were
remodeled by Ammonius Saccns, and that the doctrines that

SYMMACHUS. 126

the Christians were teaching were not the doctrines of their
Jesus, but were the teachings of Ammonius Saccus ; and were
Therapeutic doctrines. Thirdly, Theodotius, a Christian em-
peror or Pope, after my time, had 27,000 rolls of papyrus
destroyed that contained the very doctrines that prove that
those mysteries of ancient Greece were the original parent of
the Christian religion. Fear was predominant truth was not
considered then. Spies and informers were set to watch your
houses at all hours of the day or night, and if they could catch
you reading anything contrary to the prevailing faith your life
had to pay the forfeit. I have nothing to do as a spirit with
those who were in this bond of iniquity, when I was in mortal
form ; but I think it is no more than my duty as a spirit to
enlighten you as to the acts of priestly forgery in my day.
There are three things that govern a spirit's happiness, as far
as I have learned love, charity, and justice to yourself. You
sit in judgement upon your imperfections and becoming en-
lightened seek to correct them through your own inward
consciousness of what is best for you. I lived about 220 A. D.
They have classed me as an Ebionite Christian. To define my
true position I can come no nearer to it than to say I was what
you are a Spiritualist, to all intents and purposes. As it is
hard to express our ancient names through the medium I will
spell mine as one of the versions of the Old Testament was
attributed to me ; but it was a forgery. I had nothing to do
with it. It was Lysimachus, who lived at Constantinople about
A. D. 270 who was the author of that version."

Refer to the Nouvelle Biographie Generale for account of
Symmachus.

Here we have another spirit returning and correcting the
historical account of himself. He says he was not a Jew nor
a:i Ebionite Christian, nor yet a Pagan, but a Spiritualist, and
that he wrote against the Christians. There can be little doubt
he was a Therapeutic follower of Ammonius Saccas, and if not
himself initiated in the Eleusinian mysteries, had learned from
the writings of Ammonius Saccas the facts that he sets forth.
Truly, the key to the mysteries of all religions has been placed
in our hands from the spirit world, and secret chamber after
secret chamber is being opened with it never to be closed again.
We deeply regret that time and space will not admit of a
more extended notice of this undoubtedly genuine and truthful
communication.

126 ANTIQUITY UNVEILED.

POMPOfllUS JVIELiA.

A Roman Geographer.

" I was a geographer, and lived at the time it is said the Christ-
ian Saviour lived. I travelled in and examined many countries.
There was none of those countries hut what had their Saviours
at that time. I think that the tendency of religion was then
from the old to the new, but I cannot say that the new was an
improvement on the old. It had, to me, more the appearance
of retrogression than progression. I cared not for religion, hut
valued truth wherever I found it. What was good in religion
I accepted ; what was good for nothing, or invented by priests,
I had nothing to do with. There was one thing that embraced
all my religion, and that was my conviction that God was the
universal life and that I was but one expression of that life.
Therefore, T did not fear the consequences to myself. I knew
I would get exactly what I deserved. When I became a spirit
I found that action, with a real purpose for improvement, is
the motive power to spirit progression. In spirit, if you stand
and bewail your fate, you sutler the same as you would as a
mortal, under that mode of sicking happiness. If you are up,
active and doing, then the spirit life is a life of happiness. I
met with one strange thing in my travels, and that was the
fact that the goddess Diana, A. D. 44, was worshipped as the
prevailing God at Antioch, and that there were no Christians
there at that time. I spent three months there, and found none;
and I know that neither at Antioch, nor at Kphesus, nor at
Athens, nor at Rome was there any person who knew anything
about the man called Paul, at that time. As a spirit, I have
investigated the subject, to find who this Paul was, and 1 found
him to be none other than the Cappadocian Saviour, Apollonius
ofTyana. Apollonius has told me himself, in spirit life, that
he wrote the so-called Christian Epistles to his followers. T ask
no man to accept this because it comes from myself, but I know,
as a spirit, that it is t rue ; and if it is not found out to be so in
this generation, it will be in the next, [died about A. [). (JO.
I was a native of Spain, at that time a province of the Roman
empire."

Refer to Smith's Dictionary of Greek and Roman Riography,
for account of Pomponius Mela.

Thus testifies another s;>irit, a noted writer who lived and

POMPONIUS MELA. 127

thoroughly observed and investigated all subjects of general
interest during the very time that it is said that Jesus, the
Christian Saviour, was on the earth, and that related to the
scenes of his fictitious efforts. Especially did he note the
matters relating to the religions of the various countries in
which he travelled and of which he wrote. He tells us that as
late as 44 A. D., he spent three months at Antioch, where the
goddess Diana was the only deity worshipped and that there
were no Christians there at that time. He testifies equally
positively that he knows that, when he lived, there was no one
at Antioch, Ephesus, Athens nor Rome, who had ever seen or
knew anything about the man named Paul. Now it will be
remembered that the first mention made of Paul, as a historical
character, is in the book called "The Acts of the Apostles,"
Chapter VII, 58. It is not said who he was or why he is there
introduced. This is exceedingly strange if Paul was truly a
historical character. From that time he is made the central
figure of what is called the New Testament, Jesus himself being
put in the shade by him. He is first made to figure as a terrible
persecutor of Christians. Why no mention of any Christians
as existing at that day, nor of Paul their terrible persecutor,
was made by contemporaneous writers, no Christian writer
has ever explained. Miraculously convinced of his error, as is
alleged in " The Acts," Paul became the foremost Christian in
the world, not even excepting St. Peter, the rock on which the
Christian Church was built. In Chapter XIII, of The Acts,
verse 1, it is said : " Now there were in the church that was at
Antioch certain prophets and teachers * * As they ministered
to the Lord, and fasted, the Holy Ghost said, separate me
Barnabas and Saul, for the work whereunto I have called
them." This was the source of Paul's authorization to speak
for the Holy Ghost. If there was no Christian Church in
Antioch at that time, then the Christian mission of Paul is
without support. The spirit of Pomponius Mela says that there
was no such church, as late as 44 A. D., at Antioch, and his
statement being in accord with contemporary history, is un-
doubtedly true. But still more significant is his statement that
no person at Antioch, Ephesus, Athens or Rome ever heard of
Paul, who is represented to have figured so prominently, at the
time when he lived and wrote, in those centres of religion of
that period.

128 ANTIQUITY UNVEILED.

CA^Dl^AIi STEFAflO BORGIA.

"Good day, sir: My name was Stefano Borgia, Cardinal
at Rome, from 1806 to 1810, and died in Lyons, France. There
is one thing before which everything else must bow, and that
is truth. Any religion no matter what its power may be here
if not founded on truth, in the spirit life must fail. The
atonement of the Roman Church is approaching, and its power
will go down in a night of blood. As I can see this with a
spirit's eyes, I feel it my duty to say that those persons or
characters spoken of in the New Testament never had an
existence, and this is well understood by us priests. I was the
leader or head of the Catholic Church at Rome, at the time of
the entrance of the French into that city. The first and
principal thing done was to hide all the works of the Latin
Fathers. Why? Because Christianity cannot stand the blazing
light of the originals when placed in the hands of scholars and
free-thinkers. A child could almost see how the Epistles have
been interpolated and changed to suit the views of the writers,
and the foolish ceremonies these writers are advocating, show
this. They fight about the communion ceremony whether they
should use water or wine whether the bread was the real body
or Christ or not. There has been more bloodshed, more spirit
damnation on account of these follies in regard to these cere-
monial laws than on account of all other things put together.
This communication is yours for the cause of truth."

Refer to the American Cyclopaedia for account of Cardinal
Borgia.

The importance of this communication may be understood
from the fact that the learned Cardinal Borgia made it his
especial business to collect the manuscript evidence of the
writings of the Fathers of the Christian Church, and all that
related to the anterior religious systems of the world. He
therefore no doubt tells the exact truth in relation to the fact
that the Roman Catholic Church could not afford to have the
manuscripts of the Christian fathers fall into the hands of
the learned critics of the beginning of the present century.
What the Roman Hierarchy were able to secure from the
French in 1803, is likely to become the world's property through

CARACALLA. 129

the confessions and admissions of returning spirits, who can no
longer bear the load of guilt of concealing the truth from their
mortal brethren. To these spirits we say, come one, come all !
It is not yet too late for you to win the thanks and sympathy
of awakening humanity.

Bishop of Nicomedia.

"I salute you with my best wishes: It is astonishing
to me in one way, and yet not in another, when, as a spirit, I
look upon you mortals and see you in this liberal, enlightened
and educated age, bowing before the superstition that such
men as myself, during our mortal lives, endeavored to perpet-
uate for our own benefit. I do not believe that there were, at
the Council of Nice, three persons present who believed in the
truth of what was set down. If there were, it was on account of
their ignorance. There was one thing that took place there that
I think has not been recorded for the benefit of humanity. It
was agreed among the bishops there assembled, to destroy all
books that threw any light upon the mythological origin of
the Christian religion. The result of that agreement, it is easy
for you to estimate, since you have been receiving these com-
munications from the spirits of the priests who flourished in
that day and since ; as you must have seen for yourself that this
has been carried out as thoroughly as possible. I cannot even
plead in my own favor that I agreed to this through ignorance.
I was governed by the desire for earthly advancement. In fact,
one-half your priests, ministers and bishops, are to-day mate-
rialists at heart, and they only advocate the Christian religion
because it is popular, and yields them a happy temporal condi-
tion. Even in my day we resorted to bibliomancy to decide
questions of church policy. That is, we opened at one page,
then at another, reading the first verses our eyes met, and by
that means decided who should be bishop and who not. But
this was only subterfuge to cover the real object, for the priest
who had the most gold to pay to the bishops, bought the best
bishopries. I will add, there was at that time nearly one
hundred different versions of the gospels, so-called, and each

130 ANTIQUITY UNVEILED.

writer interpreted them to suit himself, as did the hishops like-
wise. Therefore, enlightened persons, to-day, must be fools to
follow the teachings of such dishonest barbarians as we were.
If this communication causes one person to reflect on what I
have said I am amply repaid. I was Caracalla, Archbishop of
Nicomedia."

Refer to McClintock and Strong's Cyclopaedia of Theological
Literature, for "Bibliomancy."

Here we have a spirit returning, and testifying not only that
bibliomancy was practiced by the Christian prelates of his day,
himself included, but that it was only a subterfuge of Christian
prelates to barter away bishoprics for gold, and to conceal tbe
vile and corrupt object of those in authority as Christian
prelates. Still more than this, that in the Council of Nice, it
was agreed among the prelates there assembled, to destroy all
writings that could show the mythological origin of the Christ-
ian religion. A pretty religion this to dominate the interests
of humanity here and hereafter. We do not wonder that this
spirit should feel contempt for the superstitious veneration of
such a religion in the light of modern civilization and progress.
How long? Oh ! how long, must humanity be governed
tbrough superstitious fears? How important are these spirit
disclosures of the soul-debasing origin of a religion, impiously
taught in the name of the great God-soul of the universe a-s
infallible truth !

HEGESIPPUS. 131

HEGESIPPUS.

A Greek Theologian.

" My best greetings to you : There is only a fragment of
my mortal life now extant. I travelled through almost all the
countries at that time accessible. My life was an eventful one.
1 am set down in history as a converted Jew, when in fact I
was not a Jew at all. I was a Greek, and lived in Athens. As
I travelled over air those countries, 1 found the idea of some
God saving the people, who was to be born into mortal life, or
in fact, as the speaker said, to-day, a reincarnation of some
older God or Gods who would effect this. And upon this
tradition the Christians have interpolated the small fragments
extant now of the works of my mortal life. In reality it was
nothing more than the teachings of the pupils or disciples of
the Alexandrian school going out and spreading this idea,
which they received from India through Apollonius. This I
positively know to be the fact, because I talked with them, and
was initiated in some of their secrets myself. But I found that
a great deal of it was lost, and while they had some sound
moral and philosophical thoughts, they had only one object in
view as the basis of their teachings and that was to gain power.
At the time I lived A. D. 170 there was a great desire to
gather together these traditions, and to gain possession of
ancient manuscripts, in order to patch up a new religion, out of
the old ones. At that time, it was a fight between the power
of learned scholars and the power of pagan priests. The
priests bitterly ojoposed those who were regarded as learned
men. My name was Hegesippus. You will find me mentioned,
if anywhere, in Tichendorf's writings, who was one of the best
scholars in New Testament matters among modern authors."

Refer to McClintock's and Strong's Ecclesiastical Cyclopaedia
and Nouvelle Biographie Gcnerale, for account of Hegesippus.

Such are the meagre biographical accounts of Hegesippus
which may be found in the references. That there is hardly a
trace of truth in what has come down to us regarding him
seems very certain. That he was not a Jew, his name clearly
indicates, it being evidently Greek. He tells us he was not a
Jew, but a Greek ; that he travelled over all the countries then
accessible to him ; that everywhere he found the theological
idea of some God saving the people that was to be born into

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mortal life, or the reincarnation of some older God who would
effect this ; that in his writings lie mentioned this fact ; and
that this was the ground for Euscbius interpolating the above
cited forgery in his reference to him and his work. Further
than this he tells us that this theological idea was especially
promulgated by the Alexandrian followers of Apdllonius in
accordance with the Indian theology brought from India by
Apollonius. The spirit tells us that he knows this to be so,
from the fact that lie had conversed with him about it and was
himself initiated in some of their secrets. Even at that early
day the spirit tells us that a great deal of the teachings of
Apollonius was lost, and their only object seemed to be to gain
power. The spirit also tells us that in 170 A. D., when he
lived, there was a great desire to gain possession of ancient
manuscripts, in order to patch up a new religion out of the
old religions. There is little doubt that Hegesippus was one
who attempted that very thing, and that his work designated
by Euscbius "Memorials of the History of the Church," was
a compilation of those ancient manuscripts, most prominent
among which was the Hindoo manuscripts brought by Apollo-
nius from India. The reference of the spirit to Tischendorf's
writings as the most likely place to find mention of him, is not
the Uast significant featureof his communication, as it indicates
that spirits are fully apprised of what is going on here on
earth after their departure to the spirit life. That the work of
Hegesippus emoted by Euscbius was not preserved after it was
used by Euscbius to suit himself, shows that that fraudulent
writer and forger of Christian evidence could not afford to have
it conic down to us, as it would, beyond all question, have put an
end to the fraud he labored so hard to perpetuate. It will be
remembered that Apollonius, in his communication given
weeks before, stated the fact that Hegesippus bad copied his
version of the Hindoo gospels and epistles into the Samaritan
tongue, from which copy of* Hegesippus, Ulphilas, bishop of
the Goths, had translated the "Codex Argenteus." We
regard this communication as genuine and authentic, and
highly important, as cumulative evidence of the fact that
Apollonius, and not Jesus, is the real object of Christian wor-
ship. And yet this G reck heathen lias been made a saint by
the [Ionian < 'atholic Church.

ULPHILAS, 133

A Catholic Bishop.

" I am here : You may succeed for many years in keeping
back the truth, but a time conies when that which is hidden
must be revealed. I was a bishop in the fourth century. I was
also a writer, and I translated a set of gospels and epistles from
the Samaritan tongue. They are now in the University, at a
place called Upsal, and they are called the Codex Argenteus.
It was written on what are called silver tablets. In truth, the
fact is that I copied the gospel and epistles of Apollonius of
Tyana, not originally written by himself, but brought by him
from Singapoor, India, in Asia. That is he wrote versions from
the originals himself, but these teachings of Apollonius bore,
not the names that the Christians have given them. I used the
names that the Christians wished to have at the head of their
different books. I was paid well for doing this, and managed
to gain great popularity and preferment by it, on this mortal
plane ; but my condition as a spirit has been one of torture.
And know this ; there is an influence amongst progressed
spirits that forces all evil-doers back here to confess their sins,
and show just where they lied and where they told the truth.
This they are obliged to do finally, although they may defer it
for a long time. I have stated here, as a spirit, exactly what I
did as a mortal, hoping that it will bring out the truth. I am
Ulphilas."

liefer to Nouvelle Biographie Generale, Feller's Historical
Dictionary and Historical Dictionary by Menard and Desenne,
1S23.

We have given here several references as to where may be
found, (as they have come down to us) the historical facts,
relating to Ulphilas and his Bible, in order to enable the reader
to appreciate the unprecedented importance of that communi-
cation. "We challenge the Christian priesthood and clergy, as
well as all who believe in the truth of the Christian religion,
to successfully question the truth and authenticity of the state-
ments embraced in that communication. If they cannot do

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this it simply remains for us to insist that this spirit has spoken
only the truth in regard to the source from which he derived
his Bible, or rather the cojiy of it, from which he made his
translation. The spirit of Ulphilas testifies positively to that
fact, and not only declares that the canonical gospels and
epistles are identically the same as those written by Apollonius
of Tyana, after the Brahaminical Gospels brought by him from
Singapoor, but at the instance of the Christian hierarchy, he
in the fourth century translated them from the Samaritan
original of Apollonius, changing the names according to the
wishes of his Christian employers. It was for rendering this
detestable service to the Christian hierarchy, none of whom
were competent to translate the Samaritan originals of the
books they sought to steal to consummate their selfish purpose,
that Ulphilas, the poor and comparatively unknown reader in
the Roman Catholic Church, was advanced to the dignity of
a bishop, a promotion hardly paralleled in the annals of
priestly advancement. "We will only notice one more fact in
his remarkable communication, and that is that sooner or later,
every consecrated error and falsehood will have to be disclosed
by returning spirits; and this, because the spirit friends of
truth, justice and right, have at last acquired the power to
compel it.

ABGARUS. 135

A Grecian Priest.

"I salute you, sir: Whether my name is recorded in
history I care not ; nor do I care whether it is disputed that I
ever lived ; but I know that I do live as a spirit, and what is
more that I lived exactly at the time it is claimed that Jesus
lived. Not only that but it is claimed that I had correspon-
dence with Christ. Now for the facts. My name was Abgarus.
I was a priest at Abdera, in Thrace afterwards a priest in
Home, in the reign of Tiberius Csesar. I held correspondence
with a Jewish priest who lived, at that time, in Jerusalem and
whose name was Jesus Malathiel. This correspondence was
taken advantage of by Felix, bishop of Urgel, in Spain, in the
eighth century, in the time of Charlemagne, and was used by
Christians after that time, to prove the real existence of Jesus
Christ, when no such person existed ; and I had no corres-
pondence with any other person than I have named. The
points at issue between myself and this Jesus was whether my
god Apollo or his god Jah or Jehovah was the older. There
was at that time proof positive in ancient books then extant,
that the Grecian god Apollo under the name of Bel or Baal,
was worshipped by the very father of the Jewish religion,
Abraham, in Chaldea, before he became the so-called progenitor
of the Hebrew nation, and therefore, I won the debate between
this learned Jew and myself. And concerning this controversy
some of the apocryphal books, thrown out by the Council of
Nice, contained accounts of my controversy with that Jesus ;
but the Christians have so mutilated the original argument,
that it cannot now be understood. They have done everything
they could to utterly destroy that argument. I have come here
to-day, to throw what light I could upon this point, and I have
done it honestly as a spirit. I care not whether history confirms
what I say or not. I departed the mortal life about A. D. 60.
This is yours for the truth."

We have thought this communication worthy of especial
comment, in as much as it is especially calculated to show that
the communications that have been given, and which have

136 ANTIQUITY UNVEILED.

purported to come from ancient spirits, are what they claim
to be. We will now give what history says of Abgarus, in order
to call attention to some most significant points of this aston-
ishing correction of historical errors. We take the following

account of Abgarus, from McClintock and .Strong's Biblical
Cyclopaedia :

"Abgarus (Abagarius, Agbarus; sometimes derived from the
Arabic Akbar 'greater,' but better from the Armenian Avag,
'great,' and air, 'man,') the common name of the petty princes
(or Toparchs) who ruled at Edessa in Mesopotamia, of one of
whom there is an eastern tradition, recorded by Eusebius, that
he wrote a letter to Christ who transmitted a reply. Eusebius
gives copies of both letters, as follows : 'Abgarus, prince of
Edessa, to Jesus, the merciful Saviour, who has appeared in
the country of Jerusalem, greeting. I have been informed of
the prodigies and cures wrought by you without the use of
herbs or medicines, ami by the efficacy only of your words. I
am told that you enable cripples to walk ; that you force devils
from the bodies possessed ; that there is no disease, however
incurable, which you do not heal, and that you restore the dead
to life. These wonders persuade me that you are some god
descended from heaven, or that you are the Son of God. For
this reason I have taken the liberty of writing this letter to
you, beseeching you to come and see me, and to cure me of the
indisposition under winch I have so long labored. I understand
that the Jews persecute you, murmur at your miracles, and
seek your destruction. I have here a beautiful and agreeable
city which, though it be not very large, will be sufficient to
supply you with everything that is necessary.'

" To I Ins Utter it is said Jesus Christ returned him an answer
in the following terms : ' You are happy Abgarus, thus to have
believed in me without having seen me ; for it is written of me,
that they who shall see me will not believe in me, and that
they who have never seen me shall believe and be saved. As
lollie desire you express in receiving a visit from me, I must
tell you that all things for which I am come must be fulfilled
in the country where I am; when this is done, I must return
to him who sent me. And when I am departed hence, I will
send to you one of my disciples, who will cure you of the disease
of which you complain, and give life to you and those who are
with you.' According to Moses of Chorene, (died A. I). 470 1
the reply was written by the Apostle Thomas.

" Kusebius further slates that, after (he ascension of Christ,
the AjMstle Thomas sent Thadda'iis, one of the seventy, to
Abgiir, who cured him of leprosy, and converted him, together

ABGARUS. 137

with his subjects. The documents from which this narrative
is drawn were found by Eusebius in the archives of Edessa.
Moses of Chorene relates further that Abgarus, after his conver-
sion, wrote letters in defence of Christianity to the Emperor
Tiberius and to the king of Persia. He is also the first who
mentions that Christ sent to Abgarus, together with his reply,
a handkerchief impressed with his portrait. The letter of
Christ to Abgarus was declared apocryphal by the Council of
Home A. D. 494, but in the Greek church many continued to
believe in its authenticity and the people of Edessa believed
that their city was made unconquerable by the possession of
this palladium. The original is said to have been brought to
Constantinople. In modern times, the correspondence of
Abgarus, as well as the portrait of Christ are generally regarded
as forgeries."

It is to protest against such Christian forgeries as these in his
name that the spirit of Abgarus returns, and to state the correct
facts in regard to his letters to Jesus Malathiel, the learned Jew
with whom he had the controversy about the antiquity of the
Jewish God Jah or Jehovah. It would appear from the com-
munication that Abgarus was not Abgar, king of Edessa, but
was a Greek priest in the temple of Apollo at Abdera in Thrace,
and afterward a priest at Home in the reign of Tiberius Caesar.
It is therefore more than likely that* Abgarus wrote letters to
Tiberius, as Moses of Chorene states ; but those letters shared
the same fate as did the actual correspondence with the Jewish
priest, Jesus Malathiel of Jerusalem. It would seem that the
alleged correspondence between Abgarus and Jesus Christ, was
declared apocryphal as early as A. D. 494 ; or in other words,
spurious.

The reason for that declaration was not given nor was there
any attempted explanation, as to how so recognized an authority
as Eusebius, had been induced to cite the alleged correspondence
as genuine. It would appear that the Council of Rome in 494
only declared the letter of Christ to Abgarus as spurious, but
did not pronounce the alleged letter of Abgarus to Christ equally
spurious. Both rested on the same authority and both should
have shared the same disposition at the hands of the Roman
Catholic Church. It would further appear that after the dis-
crediting of the correspondence in question, no further use was
attempted to be made of it as affording historical evidence of
tiie existence of Jesus Christ until Felix, bishop of Urgel, in
Spain, in the reign of Charlemagne, again attempted to use it

138 ANTIQUITY UNVEILED.

as authentic historical evidence of the existence and character
of Jesus Christ. Now, who was the Felix, referred to in the
communication? He was the bishop of Urgel, in Spain, in the
latter part of the eighth and the beginning of the ninth century.
Refer to McClintock and Strong's Ecclesiastical Cyclopaedia,
for account of Felix.

: View all the facts as we may, this communication must strike
the attention of thoughtful persons as of especial significance in
showing what the so-called Christian religion really is, and
furthermore it points us to the truth as to this important item of
history, exposing the falsehoods that were built upon the single
fact that Abgarus had corresponded with a Jew named Jesus.
It becomes more and more certain that the spirits of the learned
and distinguished men of the past are perfectly conversant with
the pious frauds and errors that have been perpetrated in their
names, and that they have at last found a means of setting
themselves and the occurrences of their times correctly before us.

C^EGOHV.

Bishop of Constantinople.

" I feel odd in coming back here. I come not of my own will.
1 am forced here to tell, in this communication, what I know
about Christian interpolations, Christian robbery, and Christian
lying. I lived for the sake of popularity. I deceived, because
it gave me power. I professed a morality that I never possessed.
In fact, I was a materialist at the bottom. 1 had no hope nor
idea of an existence beyond tin- tomb, and I thought the best
tiling that I could do was to secure physical comforts here. I
tampered with the books that have been described here to-day.
I substituted names in them that were not in the originals, and
from these books, which taught only pure morality, I helped all
I could to destroy the idea of man performing any good work
of himself, and to induce people to rely entirely for the atone-
ment of their sins on Jesus. I also destroyed many valuable
hooks, for fear some one would discover my fraudulent conduct.
I confess thai I was one of the principal parties who plaeed the
Christian Scriptures in their present shape, or very nearly so.

GREGORY. 139

It is known by every Christian priest, to-day, who knows aught
of history, that Apollonius was the original Jesus ; and the
pagans in my day, in their answers to Christian bishops, said
that those bishops positively knew tbey were lying when they
claimed any other Saviour than the Cappadocian Saviour; and
charged that, in their artfulness, when they could not destroy
the knowledge of Apollonius and his teachings they interpolated
the name of Jesus, when by every principle of right the name
of Apollonius should have been allowed to remain there. If
you must have a Saviour I do not see why you should not have
the right one. It is better to build on a reality than on a myth.
Apollonius, in spirit life, has a noble school of philosophy for
spirits who desire to be educated. One of the most consummate
villains that ever lived, and one that has done more to retard
learning the truth regarding this Christ than any other, was
Eusebius, for he spent his whole life in interpolating, mutila-
ting and destroying everything that was against Christianity.
And the first pope was also guilty of a similar destruction of
those books. I might go on further, but the power of control
is exhausted. Sign me Gregory of Constantinople."

The spirit giving that communication must have been Gregory
Nazianzen, so-called from the fact that he was a native of
Nazianzus in Cappadocia. He was afterwards made bishop of
Constantinople and hence gives himself that designation. See
account of him in the American Cyclopaedia.

It is the spirit of this Christian saint and church father who
confesses that he was forced to come back and testify his
knowledge of the fraudulent character of the Christian religion.
It would appear that he was not the self-denying, unambitious
man that history has described him to be, nor was he the ascetic
moralist he feigned to be. Even more than this, he frankly
confesses that he was a materialist at heart, and had no hope
nor idea of the after-life. Gregory admits that he himself
tampered with the books described by Ma-Ming, Hegesippus
and Ignatius of Antioch, who had all communicated before him
at that seance that he altered the names they contained, and
destroyed many of them in order that he might not be detected
in his deceptions. It is this Cappadocian Christian who testi-
fies positively that the Cappadocian Saviour, Apollonius of
Tyana, was the original of the Christian Saviour Jesus. If we
may credit this spirit, Apollonius is still engaged in his great
mission of education in spirit life, and is now enlightening the
spirit world as he did this, by his vastly benevolent labors and

140 ANTIQUITY UNVEILED.

profound wisdom. That Eusebius was the consummate villain
that this spirit testifies he was, is very certain from the unmis-
takable footprints he has left of his dishonesty and untruthful-
ness, in almost everything he touched. The first Pope who was
engaged in the same work of destruction of the books from
which the Christian religion was stolen, to whom the spirit of
Gregory refers, was Pope Sylvester I., who is described in the
Nouvelle Biographic Generale.

It is a well known historical fact, that prior to this epoch of
the so-called Christian era, there was little unity of purpose and
interest on the part of the Christian hierarchy. Then for the
first time the present papal power took shape, and everything
that was opposed to it was relentlessly destroyed or so modified
as to assist in establishing this sacrilegious usurpation of the
rights of humanity. It was then that men, wearing the garb
of the votaries of divine truth, perpetrated falsehoods of the
meanest and blackest dye, and labeled them religion. Most
prominent in this work were Sylvester I, and Eusebius, bishop
of Ca.'sarea.

EUSEBIUS. 141

EUSEBlUS.

Bishop of Csesarea.

" I yield under protest. I hate both my mortal and spirit
life. I acted here, and still do act, a living lie. The prince of
interpolators, forgers and plagiarists, now inhabits the organism
of this man before you. Curse you and your book ; but I will
have, I suppose, to get my name in it. I have fought these
spirit powers during two long years before they got me here to-
night. I am fast in the net of truth. I am not (bad though I
be,) the forger of the passage in relation to Jesus Christ, in
Josephus. I merely copied it. Justin Martyr was the man
who did that, in his epistle to Antoninus Pius, begging that he
would not persecute the Christians, on account of the simil-
arity of the Christian with the pagan God. In chap, ii of my
Ecclesiastical history, you will find the sentence, as near as I
can give it through this man, (Curse me if I was not watched,
I would lie to you,) that the Epistles and Gospels of the
ancient Therapeutae, are the Epistles and Gospels of the
present day. And another thing I was compelled to say in my
history was, that the Gospel of Jesus Christ was neither new
nor strange. There is a book extant that will settle this Anti-
Nicene Library question, and what it is and where to find it
will be told here to-night by a spirit who will follow me. There
is no bishop, archbishop, cardinal, nor pope, that has not
tampered with everything that could throw light upon Christ-
ianity. It had its origin with, and was founded by Apollonius
of Tyana, and its principal exponent, or one who did most to
spread it, according to the manuscripts that I copied from, was
Ammonius Saccas. I think from my reading of them that he
added the Egyptian (Alexandrian) element to the Hindoo
originals. That is, he modernized them to suit the Egyptian
schools of thought. All the Epistles and Gospels are, in reality,
the creation of the Christian priests. Some were named as
early as the second century and some not until the fourth
century." [Here the spirit stopped to say:] "In the first
place I hate to give this communication." [He was urged
to do it without reluctance. He answered:] "It is a
surrender of power. No man likes to give up power." [He
then resumed his communication.] "All the Gospels and

142 ANTIQUITY UNVEILED.

Epistles of Apollonius of Tyana were in what might be termed
the Syriac-Hebraic, or Samaritan tongue, and the Greek writers
translated them, in those early ages, to suit themselves. That
Christianity and paganism were identically the same, can be
proven very easily by the feast in honor of Adonis or Adonai,
which the Christians adopted that is the Catholic Christians
and which is now their Easter festival, and you can see this
at Rome on any Easter day. It requires very little learning to
see their identity. The original (if ever there was an original,)
Jesus Christ was a Hindoo god, known under the name of
Christos, or Krishna, the modern way of spelling it, to disguise
the real truth." According ,to documents that were extant in
my day, this Christos or Krishna, was worshipped in the
temple of Mathura on the Jumna, in the days of Sanchonia-
thon, 1200 years B. C. ; positive evidence of which I think is to
be found in some manuscripts, of the time of Alexander the
Great, still extant, 330 B. C. I do not come here to-night to
confess anything willingly. I am caught in the web of circum-
stancestrapped by spirits who know more than I do. I have
confessed only what their power made me confess. I have had
to do it. You know my name." [We replied, Eusebius of
Csesarea. Pie replied.] "I am Eusebius of Csesarea. But to
me this is the worst experience I have ever had to undergo. I
would rather have spent a hundred years in hell than to have
acknowledged what I have done here."

At our request the spirit consented to allow us to make an
appeal to him to reconsider his past life, as a necessary step to his
own happiness, as well as an act of justice to the thousands of
millions of spirits who have been kept in darkness, ignorance
and misery, mainly through his dishonest ami untruthful
inculcations. He heard us with attention and patience, and in
leaving the control, promised to weigh well what we had said
to him, and to return and make known the result. In view of
the great importance of that communication, we will give such
facts concerning Eusebius as will serve to give it its due
weight. Of Eusebius, Dr. Lard ner says :

" ' Eusebius, bishop of Csesarea, in Palestine,' says Jerome,
'a man most studious in the divine scriptures, and together
with the martyr l'amphilus, very diligent in making a large
collection of ecclesiastical writers, published innumerable
volumes, some of which are these: The Evangelical Demon-
stration, in twenty hooks: The Evangelical Preparation, in
fifteen books : Five hooks of Theophanie : Ten hooks of Eccle-
siastical History : Chronicle Canons of Universal History, and

EUSEBIUS. 143

an Epitome of them : and of the Difference between the
Gospels : Ten books upon Isaiah : Against Porphyry, who at
the same time wrote in Sicily, thirty books as some think,
though I have never met with more than twenty : Topics, in
one book : An Apology for Origen, in six books : The Life of
Pamphilus, in three books : Several small pieces concerning the
martyrs : most learned commentaries on the 150 Psalms, and
many other works. He flourished chiefly under the emperors
Constantine and Constantius. On account of his friendship
for Pamphilus, he received his surname from him.'

" Eusebius, as is generally thought, and with some degree of
probability, was born at Csesarea, in Palestine, about the year
270, or as some think sooner. We have no account of his
parents, or who were his instructors in early life. Nor is there
anything certainly known of his family and relations. * *
It is somewhat probable, though not certain, that Eusebius was
ordained presbyter by Agapius, bishop of Csesarea, of whom
he made a very honorable mention. He had a long and happy
intimacy with Pamphilus, presbyter in that church, who was
imprisoned in the year 307, and obtained the crown of martyr-
dom in 309. During the time of that imprisonment, Eusebius
was much with his friend. After the martyrdom of Pamphilus,
he went to Tyre, where he saw many finish their testimony to
Jesus in a glorious manner. From thence, as it seems, he went
into Egypt; where, too, he was a spectator of the sufferings
and patience of many of his fellow-Christians ; where likewise
he seems to have been imprisoned. And because he did not
suffer, as some others did, it has been insinuated, that he
procured his liberty by sacrificing, or some other mean compli-
ance, unbecoming a Christian. But that is a general accusation
without ground. No one was ever able to specify any mean
act of compliance in particular; as appears from Potamon's
charge in Epiphanius."

" Agapius succeeded Theotecnus in the see of Cresarea. And
it is the more general opinion, that Eusebius succeeded Agapius
in 315. This is certain, that he was bishop of Csesarea in 320 at
the latest. After which we can perceive that he was present at
most of the synods held in that part of the world. He died in
the year 339 or 340."

Speaking of Eusebius's Ecclesiastical History, Lardner says :

" Of all Eusebius's works the Ecclesiastical History is the
most valuable, but, as it seems to me the least accurate of all
his large works, that are come down to us in any good measure
entire. Some faults may be owing to haste, others to defect of
critical skill, others to want of candor and impartiality For

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our groat author, as well as most other men, had his affections.
He was favorable to some things and persons, and prejudiced
against others. 1. He was a great admirer of Origen ; iu which

he was in the right. Nevertheless, he should not have there-
fore omitted all notice of Methodius, because he was Origen's
adversary. 2. He had a great zeal for the Christian religion ;
and, so far, undoubtedly, he was right. Nevertheless he should
not have attempted to support it by weak and false arguments.
3. Abgarus's letter to our Saviour, and our Saviour's letter to
Abgarus, copied at length in our author's Ecclesiastical History,
are much suspected by many learned men not to be genuine. 4.
It is wonderful, that Eusebius should think Philo's Therapeutic
were Christians, and that their ancient writings should be our
gospels and epistles. (P. 55. D.) 5. Eusebius supposed Josephus
to speak of the enrolment at the time of our Lord's nativity,
before the death of Herod the Great, related, Luke ii, 1-4;
whereas, indeed, the Jewish historian speaks of that made after
the removal of Archelaus, which is also referred to in Acts v.
37. 0. Our author does justly allege Josephus, as confirming
the account which Luke gives, Acts xii, of the death of Herod
Agrippa. But whereas Josephus says, that 'Agrippa casting
his eyes upward saw an owl sitting upon a cord over his head.'
Our Ecclesiastical historian says, he ' saw an angel over his
head.' I know not what good apology can be made for this.
7. He transcribes Josephus' account of Theudas, as confirming
what is said, Acts v., 30; whereas, what Josephus says is
reckoned to he a considerable objection against the Evangelical
History. 8. In the Demonstration he transcribes a passage of
Josephus relating to the wonderful signs preceding the destruc-
tion of Jerusalem, and then adds, 'These things be writes, as
happening after our Saviour's passion ;' though they did not
happen till about thirty years afterwards. To the like purpose
in the Chronicle and in the Ecclesiastical History, Eusebius
transcribes largely that passage of Josephus, as giving an
account of the signs before the Jewish war. Concerning this
matter may be seen Joseph Scaliger. 'K If the testimony to
Jesus, as i he ( 'hrist, had been from the beginning, in Josephus'
works, it is strange that it should never have been quoted by
any undent apologist for Christianity; and now in the begin-
ning of the fourth century be thought so important as to be
quoted by our author in two of his works, still remaining. 10.
Then' is a work, ascribed to Porphyry, quoted by Eusebius, in
the Preparation, and Demonstration. If that work is not
genuine las I think it is not 1 , it was a forgery of disown time.
And the quoting it, as he does, will he reckoned an instance of
want of care, or skill, or candor and impartiality. 11. I formerly

EUSEBIUS. 145

complained of Eusebius for not giving us at length the passage
of Caius, concerning the Scriptures of the New Testament, or
however, of St. Paul's Epistles. But he abridges that, and
afterwards transcribes at length several passages of an anony-
mous writer of little worth, concerning the followers of Arte-
mon. It may be reckoned somewhat probable, that Eusebius's
aversion for Saballianism, and everything akin to it, led him to
pay so much respect for that author. 12. I add no more at
present. Many observations upon this author's works may be
seen in Joseph Scaliger's Prologomena to the Chronicle. Dr.
Heumann intended to write remarks upon the Ecclesiastical
History ; but I do not know that he has published them."

So wrote the learned and pious Dr. Nathaniel Lardner con-
cerning the famed Ecclesiastical History of Eusebius. From
what follows, it will be seen he was equally dishonest and
evasive as to the doctrinal views he entertained. Says Dr.
Lardner :

" It has often been disputed whether Eusebius was an Arian.
It may be proper, therefore, for me to refer to some authors
upon this question. The ancients were not all of one mind
here. Socrates, in the 5th century, inserted an apology for him
in his Ecclesiastical History."

" Among moderns it is needless to mention Baronius, whose
antipathy to this writer is well known. Petavius readily places
Eusebius amongst Arians. Bull vindicates him. Cave and Le
Clerc had a warm controversy upon this head. Cave allows,
' That there are many unwary and dangerous expressions to be
found in his writings.' 'That he has at best doubtful and
ambiguous expressions in his controverted doctrine ;' ' and that
he was reckoned to be an Arian by Athanasius, and divers
others his contemporaries, as well as others in the latter part of
the fourth century, and afterwards.' Still he says, he did not
hold the peculiar doctrines of Arianism. Fabricius and Du
Pin do not much differ from Cave. Valesius, too, was favorable
to our author. G. J. Vossius says, his works would sufficiently
manifest him to have been an Arian if the ancients had been
silent about him. Of the same opinion was James Gothofred.
Tilleniont is clear, that Eusebius showed himself an Arian by
his actions and his writings. Montfaucon says the same thing
exactly, and earnestly, and at large argues on this side of the
question ; and that he showed himself to be an Arian as much
in his writings, after the Council of Nice, as before it. As for
his subscribing to the Nicene Creed, he supposes that Eusebius
was moved by worldly considerations, and that he did not
subscribe sincerely. Which is grievous to think ; better had it

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been, that the bishops of that council had never met together,
than that they should have tempted and prevailed upon a
Christian bishop, or anyone else, to prevaricate and act against
conscience."

Such is the testimony of Christian writers as to the dis-
honesty, worldliness and unfairness of Eusebius as a writer
and a Christian bishop. We quote farther from Smith's Dic-
tionary of Greek and Roman Biography :

" The character of Eusebius, and his honesty as a writer,
have been made the subject of a tierce attack by Gibbon, who
accuses him of relating whatever might redound to the credit,
and suppressing whatever would tend to cast reproach on
Christianity, and represents him as little better than a dis-
honest sycophant, anxious for nothing higher than the favor
of Constantino ; and resumes the subject in his 'Vindication '
of the loth and Kith chapters of the history. For the charge
of sN'cophancy there is but little foundation. The joy of the
Christians at Constantino's patronage of true religion was so
great, that he was all but deified by them, both before and after
his death ; and although no doubt Niebuhr has sufficiently
shown that Constantino, at least up to the time of his last
illness, can only be considered as a pagan ; yet, considering that
his accession not only terminated the persecution which had
raged for ten years, but even established Christianity as the
state religion, it is not surprising that Eusebius, like others,
should be willing to overlook his faults, and regard him as an
especial favorite of heaven. As to the charge of dishonesty,
though we would neither expect nor wish a Christian to be
impartial in Gibbon's sense, [Why not, pray?] yet, Eusebius
has certainly avowed, that he omits almost all account of the
wickedness and dissensions of the Christians, from thinking
such stories less edifying than those which display the excellence
of religion, by reflecting honor upon the martyrs. The fact
t hat he avows this principle, at once diminishes our confidence
in him as a historian, and acquits him of the charge of inten-
tional deceit, to which he would have been otherwise exposed.
Hut besides this, Eusebius has written a chapter bearing the
monstrous title,' How far it may be lawful and fitting to use
falsehood as a medicine for the advantage of those who require
such a method.' Now at the first sitrlit, [and why not 2d, 3d,
4th, ami any number of other sijrhts?] there naturally rises in
our minds a strong prejudice against a person who, being a
Christian in profession, could suppose that the use of falsehood
can ever be justified ; and no doubt the thought was suggested
by the pious frauds which are the shame of the early Church.

EUSEBIUS. 147

But when we read the chapter itself, we find that the instances
which, Eusebius takes of the extent to which the principle
may be carried, are the cases in which God is described in the
Old Testament as liable to human affections, as jealousy or
anger, ' which is done for the advantage of those who require
such methods.' "

We have given enough and more than enough concerning
Eusebius, to show his real character. We may now proceed to
analyze the communication, which purports to come from his
unwilling and resisting spirit. That this captured spirit should
hate to face his work as a mortal and spirit, with such a record
of evil doing, was natural, and that he should make his con-
fession under protest ought to surprise no one. To realize that
he had lived and was still living a lie, was anything but a
pleasant necessity. That he should curse ourself, and our con-
templated publication, was equally natural ; and not less so his
fear that his unwilling and truthful spirit testimony would be
made known to the world. Some idea of the kind of psycho-
logical warfare going on in spirit life may be gathered from the
fact that after two years of effort, this stubborn and powerful
spirit, was compelled to yield to a higher psychological force,
and become a passive witness to the truth.

We desire to direct the attention of our readers to the dis-
avowal of the spirit that he forged the passage in relation to
Jesus Christ in Josephus' Antiquities of the Jews. It has come
to be a general impression among critics, that the passage or
section referred to, of Josephus, was forged, as well as interpo-
lated by Eusebius. This the spirit denies, so far as the forgery
goes, which he charges upon Justin Martyr, who used it in his
epistles or apology to Antoninus Pius. Whether this be true or
false, it is a fact that Justin Martyr, did write an epistle to the
Emperor Antoninus Pius. Speaking of the undisputed works
of Justin Martyr, McClintock and Strong's Cyclopaedia says :

"Apologia prote upir Christianon pros Antoninon ton Eusebe,
mentioned in the only two known manuscripts of the Apolo-
gies, and in the older edition of Justin is one of the most
interesting remains of Christian antiquity. It is addressed to
the emperors Antoninus Pius and to his adopted sons, Verrissi-
mus the philosopher, afterwards the emperor Marcus Aurelius,
and Lucius the philospher, [we follow the common reading not
that of Eusebius] afterwards the emperor Verus, colleague of
M. Aurelius."

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If there was any such language put into the mouth of
Josephus by Justin Pius, in his letter to Antoninus Pius, we
cannot trace it. ihit one thing is very certain, that Eusebius
was the first to refer to such a passage in Josephus, and lie was
no doubt the interpolator of that fraud if not its author. He,
as a spirit seems to regard this forgery as Morse than any he
ever committed. So far as the moral guilt is concerned, one
" pious fraud," of that nature, is as bad as another. As will l-e
seen in our extracts from Lardner's works, Eusebius did say,
"that the ancient writings of Philo's Therapeutic were our
gospels and epistles." Not only so but the spirit of Eusebius
comes back and testifies that such was the fact. The statement
of the spirit that he was compelled by the facts to state in his
history, "that the Gospel of Jesus Christ was neither new nor
strange," is borne out by the following extract from Lardner :

"The contents of the fourth chapter of the Ecclesiastical
History is to this purpose: 'That the religion published by
Jesus Christ to all nations is neither new nor strange.'

" For though,' says he, 'without controversy, we are but of
late, and the name of Christians is indeed new, and has not
long obtained over the world ; yet our manner of life and the
principles of our religion, have not been lately devised by us,
but were instituted and observed, if I may so say, from the
beginning of the world by good men, accepted of Cod, from
those natural notions which are implanted in men's minds.
This T shall show in the following manner: it is well known,
that the nation of the Hebrews is not new, but distingushed by
antiquity. They have writings containing accounts of ancient
men ; few indeed in number, but very eminent for piety,
justice, and every other virtue. Of whom some lived before
the flood, others since, sons and grandsons of Noah ; particu-
larly Abraham, whom the Hebrews glory in as the father and
founder of their nation. And if any one, ascending from
Abraham to the first man, should affirm, that all of them who
were celebrated for virtue, were Christians in reality, though
not in name, he would not speak much beside the truth,"

Now Eusebius lived and wrote three hundred years after the
alleged death of Jesus Chris! ; and yet we have him declaring
that the name of Christians was then new, and tiiat their
religion and customs wire of long antecedent date. Who
believes that Eusebius would ever have given such a death blow
to the pretence that Jesus Christ had taught or established a
new religion or anv religion at all, had he dared to face the

EUSEBIUS. 149

facts that contradicted that pretence in his day ? Who but the
spirit of Eusebi us would have recalled those annihilating declara-
tions against Christianity made in his history of the Church ?
He well conjectured that those admissions on his part ought to
be utterly fatal to the pretence of the originality of the so-
called Christian religion. As will ba seen by the communica-
tion from the spirit of Sir Thomas Bodley, the fact of the
existence of the Anti-Nicene Library to which Eusebius refers,
is fully explained. The testimony of the spirit of Eusebius to
the fact that Christianity had its origin with, and was founded
by Apollonius of Tyana, as expounded by Ammonius Saccas,
is not more important than it is true. That Ammonius Sac3as
should have given them an Alexandrian coloring was to be
expected, and this the spirit of Eusebius testifies was the case.
When he says the Christian gospels and epistles were all the
work of priests, we understand him to mean that the titles they
bear, and their present modified forms, are the work of Christ-
ian priests. Equally important and truthful is the declaration
of this spirit that the gospels and epistles of Apollonius of
Tyana were in the Syriac-Hebraic or Samaritan tongue, and
were subsequently translated into Greek by translators who
construed them to suit themselves. The spirit testified truly
when he said that Christianity and paganism were identical ;
and that the Christian Easter festival was but the feast of the
Greeks and Phoenicians in honor of Adonis, which literally
meant "Ad" the Lord, "on" the being, and "is" the fire, or One-
Supreme-fire Being the Sun. The confession of Eusebius, that
it required very little learning to see that the original Jesus
Christ was a mythical Hindoo god called Christos, is a stinging
reproach of the Christian clergy who have shut their eyes to
that almost self-evident fact. And here Eusebius states a most
important and significant historical fact, and that is, that in
his day there were documents extant that showed that Christos
or Krishna was worshipped in the temple of Math ura on the
Jumna, in the days of Sanchoniathon 1200 B. C. We find the
following concerning Mathura in Johnson's Universal Cyclo-
pedia :

" Mathura, or Muttra, a town of British India, in the Xorth-
western Provinces on the Jumna, is a decaying and disagreeable
place, but as the birthplace of Krisna, it is highly venerated
by the Brahmans, and visited by a great number of pilgrims.
The shores of the river are provided with gorgeous nights of

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steps, and the city contains an immense temple, from which,
however, foreign conquerors have carried away the idols of
gold and silver with eyes of diamonds. Sacred apes are kept
here; they are fed at the puhlic expense, and allowed to do
what mischief they like; swarms of holy parrots and peacocks
are also maintained."

As Mathura was the reputed birth place of the Hindoo myth
Christos, it is more than likely his worship had its rise there,
and the statement of the spirit that Christos was worshipped
there as early as the time of Sanchoniathon, the oldest of all
known authors, 1200 B. C, is confirmed by known facts. For
any one to pretend that the medium, an almost illiterate man,
ever concocted that remarkable communication is preposterous;
and yet there are people who are so prejudiced or lost to all
reason as to make that pretence.

AiiciPH^ori.

A Greek Writer.

" I salute YOU, SIR : I lived while in the mortal form at
Athens, Koine and Alexandria, about A. 1). 175. There are
numerous letters of mine extant to-day, on various subjects
connected with all the atl'airs of life, but they have been very
careful to let none come down to the present generation, that
could in any way invalidate the Christian religion. If they had
done so, the whole secret of the 'Wise Men of the East,' coining
to worship the young child would be known to you. The story
was brought from India to Alexandria by the Gymnosophists.
There were four gospels then extant connected therewith, under
the title of ' The Incarnation of Buddha.' Also, in my day
there came from Singapoor, India, to Alexandria, seven wise
men, who came to compare notes upon the subject of religion
and philosophy ; and from the holy city of Benares they brought
accounts of the gods Brahma, Crishna and Buddha, in exchange
for similar accounts of a great many Egyptian, Grecian and
Roman gods ; and as far as I read their works, I think they
were worsted in the exchange, for more lazy, good-for-nothing
nothings than the priests of Rgypt, Greece and Rome have
never been upon this planet. They were even worse than the

ALCIPHKON. 151

priests of to-day, for the latter work to cover up their tracks,
while the pagan priests were openly licentious. I will say
further, that I have seen at Alexandria books such as, if they
were extant now, would overthrow the whole Christian fabric.
My name I will spell Alciphron."

Refer to Smith's Dictionary of Greek and Eoman Biography
for account of Alciphron.

This graceful Greek writer comes back to say that some of his
most important letters have been suppressed, especially those
which could in any way invalidate the fraud of Christianity.
In view of such frequent testimony to the vandalism of the
Christian priesthood it becomes a question whether there are
any of the ancient writings that have not either been suppressed,
destroyed or mutilated to such an extent as to conceal the true
nature and bearing of them. The communication of Alciphron
settles the question as to the time when he lived, and shows
that he was a contemporary of Lucian and Aristsenetus. We
have his positive testimony that the story of the wise men of
the East coming to worship the young child was an Indian
theological legend brought to Alexandria by the Gymnosophists
of the former country, and related to the incarnation of Buddha.
Of the truth of this statement I have no doubt whatever. That
the Gymnosophists, of whom Alciphron speaks, were the orig-
inators of the Essenian religion we may very reasonably infer.
Such testimony as this cumulative and consistent with recorded
facts, must serve to convince the most prejudiced ignorance
that truth is at last finding its vindication and approaching its
final triumph.

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SIH THOJVTAS SODLtEV.

" Good evening, sir : I might as well give my name now,
so as to be sure of it, for my control may get weak toward the
end of this communication. I was known asSir Thomas Bodley.
I was the founder of the Bodleian Library, attached to the
Oxford University, at Oxford, England. In the 10th century,
I collected manuscripts, and particularly those of a very ancient
date, and I know that there was a collection deposited therein
by me, called the 'Controversy against the Council of Nice.' It
embraced writings of the Controversialists previous to and for a
century after that Council, that are known to history ; but how
far the clergy have tampered with them since, I know not. I
say this, because in the Kith and 17th centuries, if a priest saw
a book or manuscript that was dangerous to Christianity, he
did one of three things, stole it, bought it, or mutilated it. At
Cambridge, you will find what is termed the Cambridge man-
uscript, of which sixty leaves were missing, ten of which have
since been supplied. {Supplied by whom, I would like to know !
The marginal notes of ancient scribes were damning evidence
of the authenticity of the originals from which they copied ;
and those lynx-eyed priests could not a fiord to let them come
dnvn to posterity. But if the manuscripts of this Anti-Xicene
Library, or copies of them are now extant, I think you will find
them in Robert Watt's Bibliotheca Britanniea, published in
1824, 4 fpo vols., as it is the finest catalogue in the English
language, and a work of vast research. That was the principal
object of my coining here to-night. As there are others here to
speak I close and thank you for this opportunity."

liefer to the Encyclopedia liritannica for account of Sir
Thomas I'.odlcy.

We will state that the al>ove communication was inspired no
doubt by the following circumstances, to wit : Sonic weeks after
receiving the communication from Apollonius of Tyana, in
which reference was made to the Anti-Xicene Library, while
looking up historical matters in reference to other communica-
tions, we were surprised to unexpectedly find a mention of a
collection of manuscripts formerly known as the "Anti-Xicene

SIR THOMAS BODLEY. 153

Library," which comprised a number of works controverting
the action of the Council of Nice. Not thinking at the time
that any one would ever think of questioning so well authenti-
cated a fact, we made no note of the matter, and thought no
more upon the subject, until a writer who thought he was well
informed, publicly denied that such a collection of works ever
existed. When we sought to find the reference that was so
distinctly impressed upon our memory, to our surprise we could
not lay our hands upon it. Failing to find it, we resorted, as
we had done many times before, to the guide of the medium
for assistance in our search for it. He promised to refer the
matter to the Band of Spirits who had been using the medium,
and this communication was no doubt the result of their action
in the premises. In any sense in which the communication
purporting to come from the spirit of Sir Thomas Bodley may
be viewed, it would seem to be authentic. It was given imme-
diately after the communication that purported to come from
Eusebius Pamphilus, Bishop of Cyesarea, and was referred to
by the latter as about to be given.

It will be seen that the spirit states that in the 16th century,
he collected manuscripts, and particularly those of a very
ancient date, and that among those manuscripts, there was a
collection of them deposited by him in the Bodleian Library
called, "The Controversy Against the Council of Nice," and
that that collection embraced the writings of the Controversial-
ists previous to and for a century after that Council was held.

It is equally a significant feature of that communication, that
the spirit should so clearly testify to the vandalism of the
Christian clergy, Catholic and Protestant, in the 16th and 17th
centuries, when the fluctuating ascendency of one or the other
Christian faction was from time to time secured. No one knew
better than Sir Thomas Bodley, the learned bibliotheke and
critic, the extent of the destruction and mutilation of all then
existing ancient works whether in manuscripts or in print.
We have no doubt that the marginal notes, on many an ancient
manuscript, sealed its doom. As directed by the spirit we sought
the work of Robert Watt, a work we had never before heard of,
and found it to be just what the spirit said it was, a work of four
4qto vols., published in 1824, which is truly "the finest catalogue
in the English language, and a work of vast research." We
have no doubt that that invaluable work contains the mention

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of all the works over embraced under the general designation
of the "Controversy Against the Council of Nice ;" but as Watt
catalogues each work under its special title, we had nothing to
guide us in our search. We have no doubt that this communi-
cation is authentic and true.

MA^CIOH-

The Father of Christianity.

"I salute you, SIR : For my own benefit and personal
aggrandizement, I brought to Home the Pauline Epistles. I
obtained them in Antioch. I changed or interpolated them to
suit myself; because, being a scholar, and understanding those
epistles to contain facts that were not known by the world at
large, I thought that they presented a rare opportunity to make
myself great. These epistles were written or copied from the
originals by Apollonius, A polios, or Paulus; and in order to
disguise the identity of their author, Apollonius of Tyana, I
interpolated that description of Paul that was afterward copied
by Lucian. The principal foundation of those epistles was the
sign of the zodiac known as Aries, the Ram or Lamb. The
early Christians, as will be proven by one who conies after me
to-day (Lucian), all worshipped a lamb instead of a man on a
cross. Those epistles were written in the Cappadocian or
Samaritan tongue. Jt is my duty as a spirit here to-day, to
state positively that I was the first person to introduce these
epistles to public notice, in A. 1). 130, and in the manner ! have
described. This communication is given for the benefit of all
thinkers who wish to be enlightened upon the truth. 1 was a
native of Cappadocia, the country of Apollonius of Tyana ; and
my name was Marcion."

liefer to the works of Dr. Lardner for account of Marcion.

Who can read the analysis of the theological labors of Marcion
by Dr. Lardner, in the light of the spirit communication of
Marcion, ami fail to recognize its complete demonstration
that the epistles attributed to St. Paul by Christians, were
nothing more nor less than certain epistles of Apollonius of
Tyana, found some thirty-two years after his death at Antioch,

MARCION. 155

by Marcion, who copied them, he making such alterations as
would conceal their real authorship and object, and that they
were taken by him to Home, about A. D. 130, where he hoped
to become the head of the Christian religion by establishing a
new canonical scripture. This spirit testifies positively that he
was the first to introduce those writings to the public, and this
fact seems to be amply sustained hy indisputable historical evi-
dence. According'to Dr. Lardner, Marcion rejected three
gospels of the Christians, the Acts of the Apostles, and other
books now claimed to be canonical. This is simply absurd.
Those books were then not in existence. The probability is,
that Apollonius had never made public these writings, and as
they were written in the Samaritan tongue, as Apollonius,
Ulphilas, Hegesippus, and other spirits have stated, they were
not available to the Greek and Latin scholars of that time.
Nothing was more natural than that an educated and influen-
tial Cappadocian, whose native language was the Samaritan
tongue, should have found those writings of Apollonius in
Antioch after the death of that great medium, oracle and
prophet, and copied or translated them, from the Samaritan,
into the Greek and Latin tongues, with both of which lan-
guages he was familiar as with his own.

But we have these matters set perfectly at rest by the priceless
researches of our countryman, Mr. Charles B. Waite, in his
" History of the Christian religion to A. D. 200." This fearless
and indefatigable searcher for truth has shown, beyond all
question, that the Gospel of Marcion, is the original from which
the four canonical Christian gospels have been fabricated by
Christian plagiarists. We will therefore refer our readers to his
invaluable labors in order to prove the importance and truth-
fulness of that startling communication from Marcion, entitled
by Christian writers, St. Mark.

I ask the reader, whether in the light of the spirit communi-
cation from the spirit of Marcion, there can any longer be a
question that there was a Gospel of Paul, and that the
writer of it was none other than Apollonius of Tyana?
This Gospel of Paul, was a Samaritan version of the San-
scrit gospel or gospels of Deva Bodhisatoua, obtained at
Singapoor by Apollonius, and modified by him in accordance
with his philosophic views. It was this Buddhistic gospel of
Apoll nius that was still further modified by Marcion in the

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gospel which he took to and preached at Rome. It was still
farther modified by some writer thirty years afterward, and
labeled the Gospel according to St. Luke. The author of the
Gospel of Marcion, the Gospel of Luke, and the Pauline epistles
being one and the same person and that person none other than
Apollonius of Tyana, the only Apollos or Paulus or Paul, that
ever had an existence. This shows the absolute truth of the
spirit communication, for Marcion had propagated his New
Testament in Pontus before going to Rome, and at least twenty
years before Justin wrote. In speaking of the loss or desl ruction
of evidence, Mr. Waite speaks of the writings of Marcion in the
following just and forcible manner, which we cannot refrain
from quoting in this connection.

"Pure Christianity has suffered no greater loss, than
that of the writings of Marcion, the great theological thinker
of the second century the compiler of the tirst complete
gospel the collector of the epistles of Paul the editor
and publisher of the first New Testament. While the
elaborate work against him, written by Tertullian, who called
him a ' hound,' has been preserved, and the work of Epiphanius,
who bestowed upon him the euphonius appellation of 'beast,'
the writings of Marcion have perished, except such as are found
in the references and citations of his adversaries. His works
havoshared the common fate of those of the heretics of the
second century, none of which, in their original form, have
been permitted to come down to us.

" Man-ion was an educated man, and a profound thinker,
and no relic of Christian antiquity, next to the Epistles of Paul,
would to-day be more valuable, than his writings. Being him-
self a collector of gospei and New Testament manuscripts, his
writings upon those subjects would forever set at rest the ques-
tion, as to what gospels were then in circulation."

Can there be doubt any longer as to what the Gospel of
Marcion was, in view of all the facts of the case? Through an
unlettered man, who never heard of Marcion, a communication
is given, which makes known the fact that the Paul of the
Christian Scriptures was Apollonius of Tyana; and that the
so-called Pauline Epistles were the writings of that ( 'appadoeian
sage, written in the Samaritan tongue and by himself procured
and translated into Greek. Mr. Waite has demonstrated that
the writer of Marcion's Gospel, the Gospel of Luke and the
Pauline Epistles were one and the same person. Can 3-011 doubt

L.UCIAN. 157

that Apollonius of Tyana was that author ? If you do, then
what is yet to come, and now in hand, will settle that point
beyond all doubt.

A Greek Satirist.

" My salutation shall be, Death to Falsehood, whether in
religion or in political affairs of spirits and mortals. The man
who preceded me (Marcion) is the one from whom my des-
cription of St. Paul was taken, although never known to me by
such a nsme. He was known to me as Apollos in the Greek
tongue; as Paul us in the Roman; and it was understood by
all scholars at the time I wrote, as relating to the life, travels,
and miracles of one Apollonius, the oracle of Vespasian. In
fact I merely followed the statements of Marcion, although I
knew his statement was incorrect, never for an instant thinking
that my description of this person would be seized upon by
Christians, in after ages to perpetuate their fraud. I was of a
satirical disposition of mind, and it made no difference to me
if what I wrote was true or false. It was with me as with your
dramatic writers of to-day ; and it mattered not what events I
sought to use, whether sacred or historical, so I could make
them suit my purposes. All men are selfish so far as securing
the necessaries and comforts of life are concerned, and gaining
prominence over their fellow men. This is not so bad a qualify
of human nature as might be imagined. To attain prosperity
and avoid adversity is a necessary incentive to human effort.
At the time of the writings to which I refer, there was a new
element introduced into religious affairs at Alexandria and
Rome, as was told you by a spirit last week of the Gymno-
sophists, who, by comparing notes, with Grecian, Roman and
Samaritan authors, found that one and the same idea ran
through the religions of all nations, as to their gods having
been born of virgins. In fact, in some countries, in Sicily, for
instance this idea had become so common that death was im-
posed upon women who claimed to have been overshadowed
or impregnated by God or Gods. That is all the light I can at
this time throw upon the subject ; and as a truthful spirit I
want to assert nothing but what I know to be true. Lucian."

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Refer to McClintock and Strong's Ecclesiastical Cyclopaedia,
and Dr. Lardner, in Chap, xix, of his " Testimonies of Ancient
Heathens," for account of Lucian.

Who can read the above communication and not feel im-
pressed with the insignificant measures used by the writers of
that time to formulate the Christian Gospels. Judging from
the writings of Lucian as they have come down to us, we can
glean very little of their true inwardness, they bearing evidence
of the mutilation they have suffered at the hands of those who
wished to make use of them for selfish purposes. This is
especially true of the narrative of Peregrinus or Proteus, which
the learned Dr. Lardner comments upon at length in his works,
though not to his entire satisfaction, it seems, as he says after
quoting a paragraph from Lucian in his work on " Testimonies
of Ancient Heathens:" " I have rendered this paragraph as it
stands in Lucian, but those titles seem not to refer to Peregri-
nus and it may be suspected that something is wanting here-
abouts." Tanaquil Faber, in his notes conjectures that there
were some expressions injurious to our Saviour, which a Christ-
ian Copyist more pious than wise left out." Dr. Lardner also
seems to think that the mistakes are owing to ignorance or
design or malice at the same time trying to explain them away
in the interest of the Christian Church. To which we reply
most certainly " something was wanting hereabout ;" and that
something was the absence of the interpolation of the word
Christian, which was not in the original of Lucian. Unless
Marcion was a Christian and his gospel was true Christianity,
Lucian never would have used the term Christian in connec-
tion with Apollonius and his teachings, his object being to
ridicule the attempt of Marcion to launch a new religion made
up of the materials left by Apollonius at Antioch so lamely
disguised as not to escape the keen observation of the great
Grecian satirist. Lucian makes known the fact that Proteus,
nicknamed by him Peregrinus, (who was none other than
Apollonius of Tyana, the supposed son of the god Proteus,)
" interpreted and explained some books ami others he wrote."
What books were those lie explained, and what were those he
wrote? They were undoubtedly books that his religious fol-
lowers regarded as of divine authority, for Lucian says, the
" Christians " spoke of him as a god ami took him for a law-
giver, and honored him witli the title of" Master." All tins is

LUCIAN. 159

historically true regarding Apollonius, provided always that
the followers of Apollonius were Christians. That those who
accepted the teachings of Apollonius, after they were attributed
by cheating priests to Jesus of Nazareth, were called Christians
there can be no longer any doubt among well informed persons.

It is this narrative of Lueian concerning Peregrinus or Pro-
teus that the spirit alludes to when he says " Marcion is the
one from whom my description of St. Paul was taken though
never known to me under that name." He also claims, which
is undoubtedly true that all the scholars and writers of that
day knew he referred to Apollonius, when he wrote of Peregri-
nus. The name Peregrinus being only a nickname applied to
Apollonius, and Proteus being the name sometimes given him,
tradition making him the son of the god Proteus. This is good
evidence that Lueian did not try to conceal the fact that he
was writing of Apollonius or he would have made his character
different. The fast is Lueian ridiculed every thing in the shape
of fraud and imposition that came in his way, accomplishing
much by his raillery against superstition and false teaching.
This has been taken advantage of by Christian writers who
manipulated his manuscripts to suit their purposes and behold,
he steps forth into the Christian Church as one of their greatest
saints. This spirit who admits that he wrote to suit himself
and who, even Dr. Lardner has to admit, had so many inaccura-
cies in his writings, is the one whom we are taught to revere as a
Christian saint. He is the untruthful author of one of the four
Christian gospels. And I strongly surmise that Marcion's name,
transmuted into that of St. Mark, was given to the third
Christian Gospel, to disguise the fact that he was in reality the
introducer of the Gospel of St. Luke. As Apollonius became
the St. Paul of the Epistles, so Lueian, the Greek satirist,
became St. Luke, and Marcion, the copier of Apollonius, the
St. Mark of the New Testament. Thus, through spirit sug-
gestion, we have been enabled to discover with considerable
certainty who Luke, Mark and Paul were. That which no
Christian has discovered or dared to disclose for the last seven-
teen hundred years.

Header, I regret to be compelled to pass the communications
of Marcion and Lueian with so brief a notice. They are worthy
of a special treatise. There is, however, so much pressing
forward for recognition that I must move on.

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COjMSTAriTHMUS POGONATUS.

" God save the truth ! We have had redeemers enough.
It is time to wake up to the fact that the true redeemer is a
clear conscience ; and it is in order to gain that, that I am here
to-day. I presided at a council of prominent men, holding the
highest positions in the Christian Church in A. D. 680 ; and
what was that council assembled for? Simply because man-
kind had begun to progress and had done so to such an extent
that a change of base had become necessary in order to veil the
truth. Written upon ancient tombs in Egypt, Phoenicia,
Greece and Home, was the worship of the lamb, and it had
become necessary to change this symbol. We finally adopted,
after long debate, a religious symbol that we then thought was
the least known, and that was the figure of Prometheus dying
on a cross instead of upon a rock, which we thought would
disguise the origin of it. But the form represented was really
that of Prometheus the head and face we adopted were those
of Apollonius of Tyana. And from that time on, that symbol
has been the badge of the Christian Church. The spirit who
spoke first here this afternoon (Marcion) is the one through
whose efforts I am here to-day. He made this offer to me : " If
you will return and tell all you know of Christian symbolism I
will do the same in relation to what I know of its origin and
meaning.' We .have done so because we know what we have
said is the truth, and at most we could only delay these com-
munications for a few years. My name was Constantinus
Pogonatus."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Constantinus Pogonatus.

There is nothing therein said about the substitution of the
crucifix for the lamb as the symbol of Christianity; but we
take the following concerning that matter from McClintock
and Strong's Cyclopaedia of Ecclesiastical Literature:

"Among the many symbols which the early Christians
used to represent Christ as the central object of their faith, the
land) was the most predominant. In (lie beginning of the
sixth century the lamb bears a triumphal cross: then it is

THE CRUCIFIED LAMB.

THE CRUCIFIED MAN.

The above engraving of the lamb nailed to the cross represents
the Christian symbol prior to 680 A. D., though this fact is not generally
known At the Sixth Ecumenical Council held at Constantinople in
that year, it was ordained that in place of the lamb, the figure of a
man should be portrayed on the cross. This has been known and
recognized since that time as the Christian symbol. After the decree
of the council in 680 A. D., the representation and worship of the
lamb on the cross was prohibited, and that of the man was substituted in
its place. By these items of history, we learn how and at what period
the story of the so-called crucifixion of Christ was formulated. (See
communication of Constantinus Pogonatus, Page 160). The decree of the
council prohibiting the representation and worship of the lamb as the
Christian symbol, as translated from the Latin, is as follows :

" In certain representations of the images of the saints, a lamb is
portrayed, etc. We, therefore accepting the old forms and shadows as
signs of the truth and as traditional symbols of the church, prefer Crace
and Truth, which we accept as the fulfillment of the law. So, that
which is perfect, let us place in pictures, even before the eyes of all.
We have decreed that that Lamb, which taketh away the sins of the
world, Christ our God, ought to be portrayed henceforth in human form
in place of the Lamb." In the Roma Sotteranea of Antonio Bosio Dell,
concerning the image of Christ under the figure of a lamb.

CONSTANTINUS TOGONATUS. 161

lying on the altar at the foot of the cross ; then it appears with
blood flowing from a wound, in its side as well as from its feet ;
and finally, by the end of this century, a lamb is painted in
the center of the cross, where the body of Christ was later
placed. On the celebrated ' cross of the Vatican,' on which
this lamb thus appears, are two busts of the Saviour ; one above
holding a book in his left hand, and giving a benediction i:i
the Latin manner with his right, while the one below holds a
scroll in the right hand, and a little cross in the left. The
sixth ^Ecumenical Council ordered that Christ should be
represented with his proper human body rather than under the
symbol of the paschal lamb, and in the following century
crucifixes multiplied greatly throughout all Christendom. The
way to this decision had evidently been prepared by several
intermediate steps, by which the aversion and horror of death
by the cross, though abolished as a mode of execution by Con-
stantine, were gradually overcome in the minds of the Christ-
ian world."

We have in the foregoing communication beyond all question
the real object for which the sixth Council of Constantinople
was called together, which was nothing else than to get away
as far as possible from the fact that for live hundred years, from
the time Marcion took the epistles of Apollonius from Antioch
to Rome, A. D. 130, down to the time that Constantinus Po-
gonatus convened the sixth Council of Constantinople, the
object of Christian worship was a "lamb" and not a " cruci-
fied man." It was to conceal the heathen origin of the
Christian religion and its purely astro-theological character
that those high dignitaries of the Christian church con-
vened at Constantinople ; the result of their deliberation,
after long debate, being the substitution of the dying figure of
the heathen god Prometheus, extended on a cross, with the
head and face of Apollonius of Tyana, to represent Jesus
Christ, instead of the "bleeding lamb of Calvary." The fact
had become known that upon the tombs of Egypt, Phoenicia,
Greece and Home, was depicted the same worship of the lamb,
and to get rid of this positive proof that Christianity was but
a plagiarism of older religions, the crucifix was adopted as the
badge of the new religion. I give the communication as it
came to me. I do not feel warranted in questioning its authen-
ticity. It is beyond all doubt a spirit communication, and the

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reason assigned for giving it most reasonable. I infer the spirit
intended to make a distinction between those prelates who
represented large Christian constituencies, and those whose
dioceses were small and of less importance.

COriSTAJNlTirlE THE G^EAT.
A Roman Emperor.

" It is not a pleasant duty to communicate with you, nor
would I perform it, had not a band of spirits fettered me with
truth. A spirit dislikes to destroy his own fame, or the name
he left behind him here on earth. But since I am compelled to
speak, I will say exactly what the other speaker said. I pos-
sessed a valuable library. When I became a Christian I
destroyed it. I was a fanatic, and was governed and influenced
by fanatics ; and what has been stated to you here, by a long
line of spirit witnesses, is true. The four gospels were origi-
nally Buddhistic gospels, and were written in an ecstatic state
by Deva Bodhisatoua. They were mingled with Platonism by
Potamon. This is the true account of the Christian New
Testament ; and the day will come when it will be ojK'iily
acknowledged, for the evidence of it will be so great that
through some medium, if not this one, the original Buddhistic
gospels, which are extant to-day, in spite of all the interpola-
ting and destroying, will be discovered in India. I curse my
fate, and I curse those spirits who forced me here to tell the
truth ; for I am so constituted, that even after these long years
in spirit life, I would rather lie than tell the triiih. I was
known as Constantine the Great Constantino the little the
nothing here to-day. I lived A. I). 337."

Refer to McClintock and Strong's Cyclopaedia of Ecclesias-
tical Literature for account of Constantine the Great.

It was the spirit of this great and successful Roman emperor
that was forced by the power of truth to come hack to earth
and confess the destruction of ancient writings that would
have rendered the continuance of the Christian religion i:n-'
possible; as it was but a modified form of Buddhistic supersti-
tion. More than this, he is forced to acknowledge that truth
lias power to overcome the most obstinate religious bigotry in
spirit life, and force the latter to serve it instead of being
obstructed by it. 1 have no doubt of the authenticity of the
communication, and therefore regard it as quite important.

EPAPIIKODITUS. 163

EPAPH^OtUTLlS.

A Greek Grammarian.

" I greet you, sir : I might as well state who I am, and
what my name was when in the mortal form, in order that we
may understand each other more thoroughly. I am the man
to whom Josephus wrote his two books in answer to Apion.
My name was Epaphroditus. I was not, as history supposes,
the freed man of Nero, nor was I Domitian's secretary at
Athens. My country was Idumaea. Josephus and myself
corresponded a great deal. We both belonged to the Order
of the Initiated the Free Masons of the first century. We
were mainly interested in investigating occult sciences ; and
to prove to you that Josephus was not only interested, but a
believer in Spiritualism, I will refer you to his account of
Solomon, in which he sets forth that Solomon was initiated in
the art of exorcising or driving out demons. Solomon re-
ceived this gift from spirits under the mistaken idea it was from
God. You will also rind in his description of Solomon, that
one Eleazer, a Jew, drove a demon out of the obsessed individ-
ual in Vespasian's camp, and the test was this : that the cup
of water should be set a certain distance from the obsessed man,
and the demon would upset it, as it passed out of the man.
The only object I have in introducing these things, is to prove
that Josephus was a Spiritualist, and that the Society of the
Initiated was made up of investigators of what is termed
mediumship to-day. I can also inform you why there is no
reference to Apollonius in Josephus's writings. It was owing to
the obligation assumed by those who entered into the investi-
gation of these mysteries that they should never manifest any
conscious knowledge when they saw a brother of the order
performing any of those miracles, as they were called, for fear
they would be charged with conspiring; as the sceptics then
living would have done everything they could to ruin them
in the same way they now seek to ruin mediums. Therefore,
while they recognized and helped each other secretly, they
never acknowledged each other openly. I know that Apollo-
nius obtained, in India, the gospel of one Deva Bodhisatoua.
I want to say, also, that ell the writings among the learned,
that is, the translated writings, were written in those days in
the Samaritan tongue, and it was not until the second century

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that there was any amount of those writings translated into
the Greek and Latin languages. In the time of Trajan, the
ancient arts were somewhat revived. He being a student of
astrology and philosophy himself, allowed a freer discussion of
the merits of different religions. In fact my age was the age of
comparison, and we compared notes, and the materials that
were thus collected, served as a basis for manufacturing that
great fraud, Christianity. That is about all I can say. I passed
to spirit life at Smyrna, A. D. 110."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Epaphroditus.

The spirit of Epaphroditus tells us that Josephus and him-
self knew that the powers attributed to Solomon were derived
from spirits and not from God, as the ignorant, and even Solo-
mon himself supposed. But the greatest revelation of all, is
the fact that the Order of the Initiated, to which Josephus and
himself belonged, was composed of persons who were engaged
in the investigation and practice of spiritual mediumship
and spirit communion. It appears that Apollonius of Tyana,
was also a member of that secret order, and that it was
well known by the members of that order, Josephus among
the rest, that the miracles attributed to Apollonius were only
the result of spirit power exerted through him. It has already
been very plainly shown by these spirit testimonies, as well as
by the strongest corroborative proofs of historical facts, that
Apollonius of Tyana, and St. Paul are one and the same
person. Now as Epaphroditus and Apollonius were fellow
members of the Order of the Initiated there can hardly be a
doubt Unit the latter addresses the former (Philippians ii, 25,)
in these words : " Vet I supposed it necessary to send to you
Epaphroditus, my brother, and companion in labor, and fellow
soldier, but your messenger, and he that ministered to my
wants;" and again (Philipp. iv., IS.) "But I have all and
abound : I am full, having received of Epaphroditus the things
which were sent from you, an odor of sweet smell, a sacrifice ac-
ceptable, well pleasing to God." Whether the Epaphroditus thus
spoken of by Apollonius or Paul, was the friend and fellow
student of Josephus, or some other Epaphroditus we may not
certainly know ; but this much is certain, Apollonius, Josephus
and Epaphroditus were beyond doubt contemporaries fellow
Spiritualists and mediums, and co-members of the same secret
Order of mysteries, out of which- subsequently developed the

EPAPHRODITUS. 1G5

.Christian hierarchy a scourge to the human race, the effects of
which will not be wholly obliterated for centuries to come. It
is such spirit testimony as that of Epaphroditus that settles
the authenticity and truthfulness of these communications.

[There were several reasons why Josephus did not mention
Apollonius in his historical works besides the fact that they
both belonged to the Order of the Initiated, as referred to by
Epaphroditus and other spirits. Apollonius in his communica-
tion gave it as his opinion, that Josephus failed to refer to him
in his history on account of the intense prejudice existing be-
tween the Jews and the Gentiles. Josephus, as is well known
was a Jew of the strictest type, and historian of his country,
while Apollonius was a Gentile of even greater distinction as a
leading character of his time. In this, history fully concurs,
hence it is reasonable to conclude that Josephus could not well
have given such an historical account as would have done
justice to Apollonius, without speaking of the great Gentile and
sage, so favorably as to offend the Jewish people, it being
against their policy to favor the Gentiles in word or deed.
Furthermore, Josephus was jealous of Apollonius, for the reason
that Eleazer, his friend, who was also a Jew, (as well as a
medium for casting out obsessing spirits) could not manifest
superior, or even equal power to Apollonius in his wonderful
manifestations, (or as they were called in ancient days miracles)
and by this means become the oracle of Vespasian in place of
Apollonius the Gentile. Notwithstanding both these great
minds were members of the same order, their oaths evidently
did not bind them as to their religious or political views, hence
this fact may point to the reason why they could be closely
allied in the order and yet powerful opponents on religious
grounds. In conclusion will add, that in view of all these con-
siderations, we have what is deemed, good and natural reasons,
why Josephus did not record in history any account of Apollo-
nius. It also appears from all reasonable deductions drawn from
these ancient spirit communications, as well as from history
bearing upon the subject under consideration, that Apollonius
ot Tyana was the character which formed the basis and frame-
work upon which the history of Jesus of Nazareth was con-
structed. Notwithstanding it is claimed that Josephus re-
ferred to Jesus of Nazareth in his history, he emphatically
denies the allegation in his spirit testimony and states that it
was interpolated by Christian writers, and made to appear as
evidence that such an individual lived and taught at that time.
Even critical Christian scholars are compelled to admit the
reasonableness of this statement as to the interpolation. There-
fore we also, must conclude that it is untrue that Josephus
alluded to Jesus of Nazareth, from the simple fact that such an
individual did not exist at that time as represented by Christian
writers. Compiler. ]

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F. HIGIDIUS FIGUliOS.
A Pythagorean Philosopher.

" I salute you, sir : The time I lived in the mortal form
was from about B. C. 13 to A. D. 2o. I was an astrologer and
philosopher. I also held the office of praetor at Home. My
business here this morning is to explain what 1 know about,
what is termed, Christianity. J knew of Apollonius, but his
name in my day had not become so well known publicly as
afterwards. At Rome, at that time, there was a society known
as The Initiated, it comprised the learned men of the then
civilized world. The real name of that society that is its
secret designation was, "The Sons of the Sun;" and they
understood all the teachings of the ancients as relating to the
Sun, the planets, and principally to the signs of the Zodiac.
Out of this religion, or secret society, of which Apollonius was
also a member, has grown what is now called Christianity. Each
of the gods had a star assigned to him, that astrologers, like my-
self, explained to the people, and told them what the gods
wanted, by their positions in the houses of the heavens. Most
of the Roman, Grecian and Egyptian priests were astrologers,
but not truthful ones, they reading the stars in a way that
would bolster up the superstitions they were propagating.
There were also at Home a class of mystics who pretended to
great knowledge, but who in reality knew nothing but to place
the minds of those who witnessed their performances' in a
chaotic state, in which state they experimented upon them
psychologically. Understanding mesmerism they used all
prominent men, whom they could psychologize, for their own
interests. The next generation after them, as will be made
clear by the next speaker here to-day (('. Vcllcius Paterculus),
were engaged in preaching and teaching communism, under
the name of Essenes, out of which sect the Christian religion
started. They had also a secret name, which was " Brethren
of the Star of the East." The whole train of their itbns were
stolen or appropriated from the teachings of the Cymno-
sophists ; and the latter were the " Wise men who saw the Star
in the East," or who, in other words, brought the mystery of
that star with them. I have used all the time allotted me.
My name was Nigidius."

liefer to Smith's Dictionary of Creek and Roman Biography
for account of Niiddius.

VALLEIUS PATERCULUS. 1G7

VEIiliElUS PATE^CUliUS,

A Roman Historian.

" I salute YOU, SIR : My communication here to-day, will
be a continuation of what the previous spirit set forth. I was
a soldier under Tiberius. I was also a historian, and during
my campaigns wrote most of the notes, from which I con-
structed the history of Rome and Greece, after my time as a
soldier had expired. In my travels from A. D. 25 to 36, I
closely observed the forms and ceremonies of the religions in
each country I visited, and also took great delight in examining
the ruins of antiquity ; and I found upon those ancient temples
and tombs exactly what I found at Rome, the religion of the
Sun. Upon the oldest ruins in Phoenicia and in the Palmyrean
desert ; also in Sicily, Egypt, the Isle of Cyprus, and Greece ;
and throughout the then civilized world, all religions could be
unlocked by one key, and that consisted of the signs of the
zodiac. He who understood how to use tins key rightly could
confound all the priests who were then living. This was the
leading idea of them all ; but, of course, as each one of these
signs had some particular symbol to represent it ; so each one
of them had their followers or worshippers. In Egypt I
found principally two signs which seemed to be the leading
ones they were what are called Taurus and Sagittarius the
Bull and the Archer; in Greece, the Ham or La7nb and The
Fishes seemed to be the leading signs ; in Rome the sign of the
Lion for which was substituted the Eagle, and Aquarius or the
man pouring water. All these signs were to be found upon the
tombs and temples of my day. There were also a great many
representations of the Goddess with the wheat (by some called
corn). These I found in all countries. Soldiers were all tyrants.
There was a great appearance among them of worship of the
gods, but in reality there were very few who believed them. A
god was only of account as long as he prospered their affairs.
When he failed to accomplish anything useful for them, they
did as the Chinese of your times do, burned him or knocked
off his head. I knew Apollonius of Tyana. I knew also
his disciple one Damis. I saw them at Alexandria. They
there taught in the different temples, but I was so busy as

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a soldier, that I had not much time to listen to philosophy.
This was about A. D. 30. Tiberius dying the next year, 37,
I returned to Koine and there completed my history, of
which only fragments have been allowed to come down to
you moderns; and the reason of this suppression of what I
wrote was, that in it was a full description of the workings
of miracles by Apollonius, ami the Christians could not
afford to let this be known. It would have ruined their
scheme. It also contained a complete description of the doc-
trines and teachings of the Kssenes, who had three colonics at
that time, one at Antioeh, one in Samaria, and one in the Isle
of Cyprus. I have now stated all I can that will be of much
benefit. I will have to spell my name, Velleius Paterculus."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Paterculus.

Against the imputation of his lack of fidelity as a historian,
in the history which comes down to us, the spirit of Paterculus
returns to confound his traducers by stating that it was not until
after the death of Tiberius, in A. D. 37, that he left his military
occupation in Egypt, and went back to Rome to write the
history which mainly gave him his historical fame. That
history, he tells us, contained a full recital of the miracles
performed by Apollonius of Tyana, and a complete exposition
of the dogmas and teachings of the Kssenes ; and that these
portions of his work, the most important and valuable to i>os-
terity, were destroyed by the Christians to save their monstrous
scheme of deception. I do not hesitate to declare my conviction
that this communication is authentic and true in every partic-
ular. Who will say the graves are not giving up their dead
and the judgment day drawing near?

GREGORY. 169

G^EGO^V.

Bishop of Neo-Caesarea.

"I Greet you, sir : I was a collector of manuscripts, and
besides, a bishop of the Christian Church. But I was by no
means a destroyer of such manuscripts. I did however inter-
polate them. My whole collection of manuscripts fell into the
hands of Eusebius who destroyed all of them that he could not
use. These manuscripts made clear the fact that Apollonius,
the Cappadocian, was the true Saviour, and was even wor-
shipped in the temple of Apollo. The statue of that god was
worshipped as if erected to Apollonius. As I was a resident of
the same place as Eusebius, I know that what I have herein
stated is the truth. I was known when here as Gregory, bishop
of Neo-Cpesarea, about A. D. 266. I feel that this communica-
tion should be some compensation for the injustice I have done
to mortals. One of the two most important manuscripts
destroyed by Eusebius, was "The History of the Initiated,"
the other was " The Syntagma."

Refer to Biographie Generale, for account of Gregory, Bishop
of Neo-Ca?sarea.

It was the spirit of this Christian mystic that returned and
confessed to the destruction of the manuscripts that would have
proven the fraudulent nature of the Christian religion. Nothing
is said of the collection of manuscripts made by Gregory, or
that they afterwards fell into the hands of Eusebius, Bishop of
Ca>sarea. That such was the fact, I have not a doubt, and that
the most important and valuable of them were destroyed by
that greatest of Christian writers, seems equally certain. Where
would Christianity be to-day, could " The History of the Ini-
tiated," have been saved from his infernal duplicity?

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UMJVIIDIUS QOflD^ATUS.

Governor of Syria.

" I AM HERE TO-DAY IN THE INTEREST OF TRUTH : My

name when hero was Ummidius Quadratus, sometimes called
Venidius or Numidius Quadratus. I lived amongst all classes
of people and all kinds of religious beliefs, in Syria, in those
days. There has never been among learned Christian scholars,
one who has given the correct account of their sacred writings.
The language used in the originals of them was what might be
termed Hebraic-Samaritan, while they have claimed that most
of the original copies of them were written in the Creek and
Latin tongues. But this was not the case. The copies in those
languages were an after occurrence, and took place between the
second and third centuries. All the Jewish writings that were
extant in my day, from A. 1). 50 to 60, were written in the
Samaritan tongue. They were the production of Indian phi-
losophers and mediums, and were first brought to my notice
by a king named Agrippa, who said he received the copies of
them from a follower of Apollonius. These copies were nothing
more than an account of soni" god who was born of a virgin,
which event took place some nine hundred years before my
time, in India. It was said that the Queen, his mother, was
overshadowed and the prince born to her was of royal blood,
and that he threw away all worldly honors to pass into what was
known to us as the ecstatic state. In my travels, from place to
place, in Syria I have seen persons sitting under trees, for days,
motionless. A good deal of this was natural, hut much of it
was forced through the use of drugs, something similar to the
modern Chinese opium smokers. The most remarkable case of
a real spirit materialization witnessed by me, took place at
Antioch, where a man who refused to give his name, but whose
name I have found out as a spirit was the same as my own,
Quadratus, by means of a burnished silver irlass would sit in
front of you, the sun shining clearly into the room, and while
be was in this ecstatic stale, I saw reflected upon this jjlass
seventeen people pass, one after the other, all of whom I knew
when they were living in the mortal form. This I could not
account for. as it was impossible for any person to have access

QUADRATUS. 171

to the room where this manifestation took place. There was
no one present except King Agrippa and myself, and the build-
ing was surrounded by Roman soldiers. This I was satisfied
was an actual demonstration of what I termed the manes of
my ancestors. But as a spirit, I know that it was nothing
more than the manifestations you have in your seances of to-
day. The Jews were a very sensitive people exceedingly
nervous and irritable ever ready to fight, the moment they
thought that their religion was assailed. They were mad,
fanatical bigots, and it was in vain to reason with them ; so
we were compelled, in order to keep them quiet, to kill a few of
them at every festival, to compel their respect. After reading
those writings or copies of the teachings of Apollonius of Tyana,
I went to Jerusalem, about the time when the Jews had their
feast of unleavened bread, and from the light thrown upon that
ceremony by the teachings of Apollonius by the teachings of
the Rabbis of Jerusalem and the teachings of their sacred
books; I found that the feast of unleavened bread was nothing
more than a revival of the feast in honor of the goddess Ceres,
as practiced in the Eleusinian mysteries, and as taking place
in the House of Corn, or in the season of harvest. And I found
also, that the old Testament which the Jews claimed was the
foundation of all the others, was in reality nothing more or less
than a copy of the Greek and Egyptian religions. These
religions were all of the astrological order ; and in the Jewish
temple all the signs that were known to astrologers, were
engraved or cut upon its doors or walls. For my part I could
see no difference between the priests of Jehovah and the priests
of Apollo the one class was simply a copy of the other. In
relation to the unleavened bread, the Jews claimed that they
ate it in commemoration of a hasty departure in some event
which caused their ancestors to leave a country in so great a
hurry, that they had not time to supply themselves with
leavened bread ; but I think the real reason for the observance
was to prevent, at that season of the year, incurring the taint of
leprosy, and that it was a blood purifying ceremony. This idea
has crept into the Roman Catholic church, and they have their
consecrated wafers instead. [This explanation was given in
reply to my question, why the bread used by the Jews at that
festival was unleavened?] But to return. I Avas allowed to
examine into matters of religion while sitting as a judge, and
to learn secrets that none others were allowed to know, except
the high orders of priests. In that way I found a religion
something similar to what is known as Christianity, among the
Esst'iies or Communists. I know of no modern people more
like the Essenes than the Shakers. They had their own god,

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after the idea of the Indians, and that was that a god always
dwelt in the ilesh, and he was known to them by certain marks
upon his person, said to have been l>orn upon him. But they
had also another god, in the person of a woman who presided
over the female portion of the Essenes; and I remember, since
1 come to compare them, (that is since I became a spirit) with
the Christian teachings, that one of their teachers inculcated
something that was almost word for word like the ".Sermon on
the Mount." That the latter is taken from the Essenes, I as a
spirit now testify. Of this I am just as sure as I am of happi-
ness. I might communicate a great deal more, but it is neces-
sary for me to give way in order that others may speak."

Few communications have preceded this one that possessed
greater interest and importance than this. It is strange so little
is known of the man whose spirit gives that communication ;
and yet not strange when it is remembered that he knew and
understood the great secret of the origin of the Jewish religion.
We refer to Smith's Dictionary of Greek and Roman Biography
for account of Quad rat us.

The greatest and most significant point of this unusually
intelligent communication is the testimony of Quadratus, that
by reason of his judical position in Syria, he had been enabled
to become acquainted witli the most can-fully concealed secrets
of the Essenes, who were especially numerous in that country
when he governed it. He tells us these Essenes had not only
their incarnated god, but their incarnated female god (or god-
dess) as well ; and that he knows that the "Sermon on the
Mount" is almost word for word a copy of the teachings of one
of the incarnated gods of the Essenes. Upon this point his
testimony is most emphatic. Can we read that communication
of Quadratus in connection with the historical reference we
have given and not come to the conclusion that the Jewish
feasts of the Passover, Pentacost and Tabernacles, were but
copies of the older religious observances of the Parsees, Egyp-
tians and Hindoos? Thus another historical truth is brought
to the Ii<rht, despite the care that has been taken to conceal it,
and that is that the Jewish religion is but very little older than
the Christian offspring. Tims mystery after mystery is passing
away before the all conquering li^lit of the world of spirits.
Who can doubt, who is not blind to the progress of this age,
that a new era has dawned upon a long benighted world ?

TACITUS. 173

C. COf^ELilUS TACITUS,

A Roman Historian.

" I salute you, sir : There may be many communications
attributed to me, but nevertheless there lias been a great deal
in my name, that I have had nothing to do with. I have
other work than coming here to mortals to deliver an eulogy
over fallen greatness ; and I should not have come here
had I not an important object in view. That object is, to
speak, as far as I am concerned, in relation to a passage in my
works that the Christians wish to make out, refers to the Naz-
arene. Who were the Nazarites from whom the title of Jesus,
the*Nazarene, was derived? They were the people who were
afterward called the Essenian Brotherhood. That sect origi-
nated at a place called Nazarita, a small village near Gaza. It
was looked upon as the most contemptible place in all Judea or
Syria. This sect shaved their heads wore a kind of loose
garment girdled at the waist and made no distinction as to
their teachers. I also, at three different times in my life, saw
spirit manifestations occur through that great medium Apollo-
nius of Tyana. I saw him in the camp of Vespasian, where
he was known as the oracle. A Jew named Eleazer was a
medium and attempted to show what the spirits could do
through him in the presence of Vespasian. He wanted to
supplant Apollonius in the confidence of that emperor. A
witness of this attempt' was one Flavins Josephus. The coun-
tryman of the latter was defeated. He could get no manifes-
tations in the presence of Apollonius. The manifestations
occurred through Apollonius without hindrance. This is one
reason why Josephus makes no mention of Apollonius or his
work. Jealousy and discomfiture rendered Josephus silent as
to him. I lived from A. I). 52 to the beginning of the second
century. During most of that time I knew almost everything
that was taking place, and especially in Judsea, because of the
wars that were going on there. But I never heard of the
Christian Jesus nor of Christianity. I did, however, hear of
the Nazarite sect, who changed their name about A. D. GO to

174 ANTIQUITY UNVEILED.

that of the Essenian Brotherhood. My name was C. Cornelius
Tacitus."

Refer to American Cyclopaedia for account of Tacitus. For
account of Nazareth refer to McClintock and Strong's Cyclo-
paedia of Ecclesiastical Literature and for the term Nazarites
refer to Chambers' Cyclopaedia.

This spirit gives a very different version of the performance
of the Jewish medium, Eleazer, or rather of the spirits who
attended him, before Vespasian in his camp, from that which
Josephus gives, (Antiquities of the Jews, Book viii, chap. 2,
Section 5.) It appears there was a rivalry between this Eleazer
and Apollonius, as to which should be the oracle of Vespa-
sian, and that there was a trial of mediumistic results through
them, respectively, to determine that point. That Josephus
and Tacitus were present at that trial there is every reason to
believe ; and that Apollonius was triumphant is equally certain,
for he remained the chosen friend and adviser of Vespasian
until his death. There cannot be a doubt that among the
destroyed historical writings of Tacitus, there was an account
of that remarkable contest of spirit forces; and because of its
destruction the spirit referred to it. It fully explains why
Josephus, who was with Vespasian, at the same time that
Apollonius was his attendant oracle, has never mentioned the
latter and his wonderful mediumistic work and prophecies. I
regard this communication from the spirit of Tacitus of the
highest significance and value, in unravelling the tangled web
of so-called sacred history.

MANETHO. 175

An Egyptian Priest.

" Let us believe in that light which lighteth every man that
cometh into the world. Centuries have come and gone since I
became a spirit. My spirit knowledge may be summed up in a
few brief sentences, among which the principal are, that Wis-
dom is the guide of Experience, and, by analogy, Experience
is the father of truth. During my mortal life I was a priest of
Heliopolis. That temple was built in the service of Osiris the
God of the Sun. Our religion was represented by the Zodiac,
and was altogether of an astrological origin. This was known
only to the initiated the outsiders receiving the emblems as
the real facts to impress upon their minds the obligations of
our religion. All the people were idolaters, because they knew
no better. It has often been asked, both by the learned and the
unlearned, "If a man die, shall he live again ?" I wish to say
this : there is a desire that is universal in the breast of every
living creature, and that is the desire for life. The desire must
and will be satisfied. Out of every living creature there grows
a life that is spiritualized that never dies. What you moderns
term materialization, was understood by us ancients to mean
nothing more than this : that the medium contained within
himself, or herself, that element which admitted of the veil,
that conceals the spirit body from your sight, to be drawn aside.
You all have a spirit body, as the development of the material
body, which, under favorable circumstances, become visible to
mortals. The Osiris of the Egyptians acted in the same capacity
of intercessor between mortals and God, that the Jesus Christ
of to-day does. God the I AM of the Egyptians was not
accessible to mortal prayers or cries as in Christian teachings ;
therefore a physical spirit one that lived on this plane, acted
as a pleader for them. All this was the preparation the
schooling that enabled after generations to establish Christ-
ianity. And here I wish to remark, that during my long
sojourn in spirit life, I have never met an enlightened spirit
that claimed any pre-eminence over his or her fellows ; for the
common result in spirit life is, that the more learned, the more
comprehensive your views, the more you become clothed with

176 ANTIQUITY UNVEILED.

the mantle of humility. There are none great in the kingdom
of heaven all desiring to learn that they may teach. In my
Greek history, the greater part of which is now extant, I laid
hare the foolishness of priests, and the avarice of kings. It was
:i struggle between these, as to which should be the most
admired by the ignorant. Life, although progressive, retains
the same principle in almost every age and generation. There
is no God, and no Saviour, other than your highest conception
of wisdom ; and with this remark I will close, by thanking
you for this hearing. My name was Manetho, before the so-
called Christian era, two hundred and sixty-one years."

Refer to Nouvelle Biographic Generale for account of Manetho.

The spirit of this learned Egyptian priest, conies and
confirms the testimony of so many other ancient spirits, that
the common objeat of worship by the votaries of Osiris, and
other ancient deities, was the sun, the great central orb of our
planetary system, and the great governing power of all that
appertains to the welfare of the human race on our globe.
This sun personified with human attributes, has been the re-
vered Saviour of men in all ages and among all nations. He
tells us that the spiritual nature and destiny of mankind was
as well understood by the learned men of his time as it is to-
day. The crime of these learned men was that they had not
the honesty to impart that knowledge to the people. The
same criminal policy is adhered to by the Roman Catholic
priesthood, who stop at nothing to still conceal this most im-
portant of all knowledge, in order to prolong their unholy
domination over their fellow brings. Manetho, returning as a
spirit, tells us that the mythical falsehoods and flummeries of
the Egyptian priesthood prepared the way for the subsequent
establishment of the mythical falsehoods and flummeries that
constitute the essential features of the Christian religion.
Better, far better, would it have been for countless numbers of
human souls, if no such preparation had ever been made by
Kgyptian or other priesthoods. Manetho does well, even at
tli is late day, to return and make known the falseness of Ids
earthly teachings. How far lie attempted to lay bare the
foolishness of priests, as he claims to have done, we are not
permitted to know; but trust, for the peace of Ins spirit, that
he did all that was then possible. In the face of the un-
doubted spirit testimony of so many learned and influential
departed ones, how can the religious errors, deceptions and

VARRO. 177

frauds of to-day endure ? They cannot. The resistless rays of
spirit light are forcing their way into the darkest and most
despairing recesses of the human breast, there to kindle the
latent embers of divine truth, that have been so long smothered
beneath the ashes of the dead past ; and they will ere long
burst into a flame that will consume those who, in their blind
folly, may persist in their work of smothering the blazing light
from the spirit world.

A Roman Writer.

" I greet you, sir : In my day there was no man living
who had access to all kinds of information as I had myself,
and none who wrote more than I did ; and yet, there is so
little of it extant to-day. I say this in no spirit of egotism,
but state it as a fact. My works were on all subjects most of
them historical and they have been destroyed because of that
great curse of mortals too much religion. It is impossible, it
seems to me, to be religious without being bigoted. My book,
"The Key to Ancient Religions," showed that religion has
been the governing power in all civilized nations, and the basis
of all religions has been Sun worship. So well was this under-
stood by a man, whose spirit was forced here to communicate
that he destroyed my works to conceal that fact. That spirit
was Constantine the Great. All of the most celebrated litera-
ture of the ancients has been destroyed by the Christian Hier-
archy, and this was done from the third to the fourteenth
century. They could not afford to allow this adverse evi-
dence to exist. It would have been fatal, as soon as the art
of printing came in use. I travelled in almost every civilized
country, and found, everywhere established, the religion of the
Sun. All the jrods that were worshipped were nothing more
to the initiated than typical personations of the Sun, and all
were the creation of men. Tn order to hold the masses of the
people, they were compelled to have something tangible to
worship. They, therefore, embodied their ideas in all shapes
gods with all kinds of heads, animals, etc. But to the

178 ANTIQUITY UNVEILED.

initiated, everything was understood as referring to the Sun
and Stars. Any thorough investigator of Christianity will iind
the Sun idea therein. During my mortal life I wrote at least
four hundred and fifty scrolls, or books, of which only two are
now extant. You can judge of the extent of the vandalism of
Christians, by this wholesale destruction of my books. My
name was Varro. I lived B. C. 28."

Refer to Chambers' Cyclopaedia for account of Varro.

The spirit of the "most learned of all the Romans," has
returned, and through a medium who never so much as heard
his name, gave that certainly authentic and most intelligent
communication. He tells us that most of his works were on
historical subjects. What has become of these, that no mention
whatever is made of them? His " Book of Antiquities " was
only one of a number of books of the greatest historical and
ethnological importance. Varro, as a returning spirit, tells us
that they were destroyed because of religious Christian bigotry.
Oh, what a loss was that ! when the " Key to Ancient Relig-
ions" was given to the flames by that impious imperial
villain, Constantine the Great ! Who could have known better
than Varro, the librarian chosen by Ciesar, t'.ie true nature of
all the ancient religions? They were in every instance, says
Varro, nothing more than the worship of the Sun, and well
understood to be so by those initiated in the secret mysteries of
every form of religion. There is especial significance in the
reference to the forced presence of Constantine, which wad
shown in the communication from him already given.

IGNATIUS. 179

IGNATIUS.

Patriarch of the Essenes.

" Let us work in the interest of truth : I lived about
A. D. 75. I am set down in history as the Patriarch or Bishop
of Antioeh, but I held no such position. I was what would be
termed in modern times patriarch or leader of the Order of
Essenes, who were what you moderns designate Communists.
Our ideas were given to us through a medium whose name was
Bela, about one hundred years before the time I have named.
Almost all the ideas that are embodied in the book called the
Christian Testament were taught at Antioeh, but not in their
present form. The highest and purest man amongst us, who
was endowed with spiritual gifts, was looked upon as a god
that is, as if the divine emanations were collected in a human
form. Among us Essenes such a man was all powerful. I
know of no instance now on earth exactly like such a person ;
but there is one who approximates nearly to it, and he is the
Grand Lama of Tibet. So pure was this man regarded to be,
that none were allowed to come into his presence, except his
own chosen followers. Now, although I was a patriarch of this
society, I did not come near to what they called this perfect
man. We had four names for him, but I can only give two,
which were simple and equivalent to Alpha the beginning, and
Omega the end. The others were names that I cannot force
through this organism. Our sacred books were made up of
events from the time of Bela to the time of the sixth perfect
man who was then ruling. They contained extracts from the
best moral precepts that we could find in the sacred books of all
nations. I have no doubt, since I have seen and conversed
with Apollonius, who came to Antioeh to learn our system,
that he blended the contents of a copy of our sacred writings,
which our people gave him as a mark of the highest honor,
with the sacred books that came into his possession in India.
My name when here was Ignatius of Antioeh."

liefer to the Nouvelle Biographic General e for account of
Ignatius.

In the communication of Ignatius we have the fullest confir-
mation of the truth of the communication which we have
heretofore published from the spirit of Pliny the Younger, in
relation to his letter to the emperor Trajan regarding the Com-
munists or Essenes of Bythinia. Our readers will remember

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that in his communication, the spirit of Pliny said, that in the
year A. D. 100 there was no religious sect known in Bythinia
as Christians. It is equally certain that there were no such
religionists at Antioch at that time, who were called or known
as Christians or worshippers of Jesus Christ. This is settled
beyond all question by the fact that the Syriac version of the
epistles attributed to Ignatius of Antioch, contained nothing
that would strengthen the clerical or episcopal power of the
Christian hierarchy, or that would maintain the divinity of
Jesus Christ. That such passages were interpolated to effect
those purposes, three hundred years after the death of Ignatius,
shows the utter groundlessness of the Christian pretence that
there was any such religion as Christianity or any such church
as a Christian church prior to the second century. It is, how-
ever, an undoubted fact that the Essenes, a communistic sect of
religionists, were thoroughly established in the Asiatic provin-
ces of the Roman Empire at that time, the patriarchal seat of
which was located at Antioch. Ignatius Mas therefore an
Essenian, and not a Christian prelate. It would seem that
Ignatius was himself at the head of the Essenes at the very
time when Apollonius made his third and last visit to Antioch.
We are told by the former that Apollonius came to Antioch to
learn the religious doctrines of the Essenes, and that he was
furnished with copies of the sacred books of that remarkable
sect. The Essenes, he tells us, worshipped a perfect man who
was supposed to concentrate within his own person all the
emanations from the Divinity himself. They were therefore
worshippers of an incarnate embodiment of God. The spirit of
Ignatius tells us that the founder of his sect was a spiritual
medium, and that his name was Hela, and not Jesus ; and that
he lived about 25 years P>. ('. More than this, he tells us that
all the religious or doctrinal ideas in the Christian Testament
were taught in Antioch, but not in their present form, in the
first century, by the Essenes who were not Christians. Espe-
cially is the designation of the perfect man, the gnat central
feature of the Essenian religion, to wit, the Alpha and Omega,
identical with the Christ of John's Gospel. There can hardly
be a doubt that Apollonius did incorporate the Essenian doc-
trines in his religious teachings. We cannot follow up the
analysis of this invaluable communication as it merits. The
field of inquiry that it opens up could not be exhausted in
months spent in researches as to its full import.

TITUS LIVIUS. 181

TITOS IilVlUS.

A Roman Historian.

" Let us unite in the hastening of the downfall of Supersti-
tion. I doubt if any person ever had a better opportunity than
myself, for ascertaining whether there was any truth in Christ-
ianity, being contemporary with the alleged Jesus Christ, and
intimately acquainted with Pontius Pilate. I have never been
able to discover, either as a spirit or mortal, any positive, or, I
may say, any negative evidence of the existence of Jesus of
Nazareth. I am certainly one of those spirits that Christians
may call a devil, because I violate the precepts of their sacred
books (manufactured by priests), and deny that Jesus Christ
was ever in the flesh. My reason for this denial must be given.
First, no learned Jew and I have conversed with many such,
that I have met, knew aught of his existence. I have also seen
and conversed with many of the governors of Syria, and with
those of them who then ruled Syria, none of whom knew
aught of this person, nor of any other person that seemed to
approximate to the descriptions of him. But after my decease,
there was a man who fulfilled all that has been claimed for
Jesus, and that man was Apollonius. All Rome and Judoea
were in excitement, at that time, over the conquests of Augus-
tus Caesar in Egypt : and many Egyptians were brought to
Home, and taught their doctrines there ; and these were of an
astrological character. They taught that different stars repre-
sented the birth, life, death, and resurrection of a person of the
remote past, known by many different names. This legend was
first promulgated or taught to his students by a Hindoo philoso-
pher called Ma-Ming ; and the Christian legend took its rise
some where in the vicinity of the Nepaul mountains, and was
afterward transferred to Singapore, whence it was carried to
Antioch by Apollonius, where he was met by a sect calling
themselves Nazarites, known after my death as the Essenian
Brotherhood. Any one reading the life of Jesus Christ, can at
once see that he was a communist. This sect was scattered all
over the different parts of Syria, extending into Phoenicia and
the Tsle of Cyprus. In their teachings there was this resem-
blance to Jesus. There was a perfect man among them, to whom
all confessed, who was never seen, and by these confessions this
man became a great reader of human character, as are the
Catholic priests of to-day. These, by taking advantage of the
different emotions that animate the human breast, paved the

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way amongst other generations for that curse of humanity a
pope. The books I wrote, when here in mortal form, have
been tampered with ; first by Eusebius, afterward by Innocent
III. ; and almost utterly destroyed after the Council of Basle.
Otherwise there would have been no mistake by moderns in
regard to the origin of Christianity. I was known, when here,
as Titus Livius, A. D. 17."

liefer to American Cyclopaedia for account of Livius.

The wholesale destruction of the historical writings of Livius
shows very clearly that the Christian church could not afford
to have it known that Livius had made no mention of those
historical fictions, that nearly two hundred years after his
death, were woven into the religious legend concocted by
Christian ecclesiastics. And furthermore they could not afford
to have it known that Livius had recorded the fact that the
Egyptian captives brought to Rome by Augustus Ca?sar, thirty
years before the alleged birth of the Christian .h'sus, had
taught in that city that the different constellations of the starry
heavens represented the birth, lif", death and resurrection of a
person in the far past, known by many names. It was to con-
ceal the fact that Jesus Christ was but a new materialization,
or incarnation of this " person of the remote past " whose birth,
life, death and resurrection, was only to be read correetly, by
the passage of the Sun, in its annual course through the con-
stellations of the Zodiac ; having his birth in the sign of the
Coat, the Augean stable of the Greeks; his baptism in Aqua-
rius, the John the Baptist in the heavens ; his triumph when
he becomes the Lamb of God in Aries ; his greatest exaltation
on St. John's, the beloved disciple's day, on the 21st of June,
in the Sign of the Twins, the emblem of double power; his
tribulation in the garden of Gethsemane, in the sign of the
rural Virgo ; his betrayal in the sign of Scorpio, the malignant
emblem of his approaching death in the stormy ami adverse
sign, Sagittarius, and his resurrection or renewed birth on the
twenty-fifth of December in the same sign of the celestial
Goat ; the ever existing and universal god, Pan, the poetical
expression of the Cosmos, or whole of Nature, as known to
mortals. Livius tells that what remained of his works was
destroyed after the Council of Basle, which took place about
1442. Shortly afterwards it was, that Leo X, made such
strenuous edbrts to find the missing books of Livius. As all the
books then of uny consequence or value, were in the hands of

Q. VEBANIUS. 183

the Christian priesthood, it is hardly likely that he should
have failed to find them ; and that he did not do what he
meant to do, destroy them utterly. Those that were allowed to
remain were not calculated to expose the fraudulent nature of
Christianity, and hence were allowed to escape destruction. It
is such spirit testimony as that of Livius, that must, in the end,
bring retributive justice upon those who have committed such
wrongs against humanity, as the destruction of the ancient
literature of the world, to conceal their vile deceptions. We
tell you, priests, prelates and pontiffs the end draweth near.

Governor of Britain.

" I greet you : I acted as governor of Britain, under Nero,
in A. D. 60. I found in Britain the same principle that
governed almost all nations of antiquity that is, they had a
God who acted as a Saviour. The antagonists of this system
were what are termed Druids. There seemed to be a continual
warfare between that order of priests and the Britons. These
Britons had a god, who was much older than he is set down in
history, called Odin. This Odin, it is claimed by moderns,
was brought to Britain, two or three centuries later than he
was, by the Norwegians. But that is simply a trick of priests,
to throw inquirers oft' the scent. It came about in this way ;
Odin, in his teachings, characteristics, and forms of worship,
was identical with the God of the first Christians ; and this is
admitted by all really learned commentators ; but as they have
been principally Christians, this fact has been concealed.
Friga, a woman, in the teachings of Britain, instead of being
the wife of Odin, was a virgin mother ; showing that the idea
was established among barbarous peoples, of being saved by a
man born of a virgin. All this I studied, and compared their
teachings with those of the Roman priests of the temple of
Apollo, and I found that those barbarians had established a
religious system identical with that known amongst the Greeks

184 ANTIQUITY UNVEILED.

and Romans. Although a military man, I am not here to-day
to say anything about the conquests of that time, but tell you
what I know of Christianity. 1 was governor of Britain from
55 to GO. They (the Britons) claimed that their god lived 000
years before that time. My name was Veranius."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Veranius.

I regard that communication not only as perfectly authentic,
luit as stuting the truth in relation to the fact that the funda-
mental religious doctrines of Christianity were thoroughly
established among the Britons for hundreds of years before
they were promulgated as divine truth by the Christian priest-
hood. That the Druid priests were hostile to the open and
unconcealed doctrines of the priesthood of the ancient Britons,
was owing to the fact that it was a fundamental principle with
them to conceal everything that was taught as religion ; and
like their Christian successors, to render everything of a re-
ligious nature as mysterious as possible. Nothing was more
natural than that Veranius who had been invested with priestly
dignities by the Roman Pontifcx Maximus, should have
.studied and observed the analogies between his own religion
and that of the people, over whom he was appointed to govern.
We question whether it is generally known that there was a
more ancient system of religion than that of the Druids es-
tablished in Britain, and which the priests of the latter religion
were doing all they could to suppress, when the Romans in-
vaded and conquered Britain. It was but retributive justice
that Druidism had, in its turn, to succumb to the bigotry of
Christian pries! craft. One step further in the direction of
retributive justice will be taken, when Christian priestcraft
shall in its turn go down with the withering and consuming
1 i s_c lit of .Modern Spiritualism, which is to close the career of
priesthood on the earth.

PORPHYRY. 185

A So-called Heathen Philosopher.

" Good Day : Many persons may question the conduct or
language of spirits who are trying to uproot Christianity. These
persons may say : " These spirits deprive me of my Lord what
have 1 left?" Oh ! foolish mortals ; to rely so implicitly on that
which never existed. We spirits are constantly bringing for-
ward more and more proof that Christianity has no basis in
truth. It is nothing more than the mistletoe on the oak of
ancient religions. The first question to be answered is ; did
Jesus Christ, so-called, ever have a personal existence? To this
I answer he had not. I come to set forth such facts as I know
to be absolutely correct, that will conclusively justify that
answer. None of the early Christian Fathers were Christians.
Any person who will attentively read their works will see that
they did not know whether Jesus ever lived or not, and this
was the case immediately after his alleged death. Those early
Christian fathers never thought of establisbing such a gigantic
system of fraud as is practiced by the Christian priesthood to-
day. In all the earliest books and manuscripts of the so-called
Christian era, there was no mention of this Jesus, except as a
kind of sun-god. Out of astronomy or astrology, the gods of all
religions have arisen, one after another. These Christian fathers
wherever they could alter thosa manuscripts, during the first
one hundred and fifty years of their era, did so ; and they then
began to shape their religion as you now find it. To do this
they made use of all classes of writers, by them called heathen
ami pagan, to plant their religious fraud upon the earth. All
this will be brought to light by thoroughly informed spirits.
We are now forming a band in spirit life that will bring forth
such proofs as will convince the world, or point out the sources
from which those proofs may be obtained. There is not a priest
in Rome or elsewhere that is fully initiated in the secrets of his
church, who does not know that Christianity is a fraud ; for in
the Library of the Vatican, at Rome, is the evidence that
makes that point certain. The ecclesiastical custodians of that
evidence, will have to produce the documents that contain that
evidence. At Rome are most of the writings of the first three
centuries of the Christian era, embracing the works of all of
us, so-called, pagan writers. These have been mutilated but

180 ANTIQUITY UNVEILED.

not destroyed. Why have they not been destroyed ? Simply
because there is a power in the spirit world, that popes and
cardinals fear. They know that spirit communion is all there
is to religion, and they heed the warnings of materialized spirits
who come to them. The priesthood know that the people have
become too intelligent to be any longer blinded, by rites and
ceremonies, to the simple fact of spirit communion. There are
writings of Seutonius there are writings of the emperor Trajan
in the possession of the Papal church, that would settle
forever the question as to the personal existence of Jesus. It
has also the possession of letters of mine, in which they have
altered the word Gnosticism into Catholicism, and on the
strength of that have claimed me as a Christian. At the time
I lived there was nothing but contention and strife; but there
was not one-half as much contention about Jesus, as there was
about who should attain ecclesiastical precedence in the new
religion. All this was the outcome of each individual philoso-
phizing and theorizing for himself, and giving these thoughts
different forms. In fact it was at a later day than that in which
I lived on earth, that Christianity fully settled down in its
present shape. This voice of mine is a spirit voice that priests
do mightily fear. I am not done with them yet. But there is
a shape in which I desire to get my communication that will
compel these men to hear me. They will be made to hear me.
When a man's citizenship is challenged, then it behooves him to
prove his citizenship. So I challenge these priests. I have spoken
longer than I intended. I was known when here as Porphyry."

Refer to McClintock & Strong's Bibhcal, Theological and
Ecclesiastical Cyclopaedia.

We deeply regret that space will not allow of giving the par-
ticulars of his philosophical doctrines, as these show most
clearly and conclusively that Porphyry, one of the ablest and
most learned men that ever lived, was a spiritual medium, and
taught the grand truths now being brought to the knowledge
of mankind, through humble and uncultivated mediums, six-
teen hundred years after those truths were rejected and trampled
under foot by the Christian priesthood.

We have never received or known of a spirit communication
which seemed to us to be more important than this communi-
cation from the spirit of the great Eclectic and Neo-Platonie
philosopher, Porphyry. We can well understand the difficulties
under which this learned and truly advanced spirit, after six-
teen hundred years in spirit life, labored in imparting the
important information therein contained.

DOMINIS. 187

A Heresiarch and Apostate.

" Good day : None can throw as much light on Christianity
as the Catholics. Christianity is a Catholic institution, and
not a Protestant one ; and yet, all the paraphernalia of both
are the same, except that Protestants have somewhat modi-
lied them. During my mortal life I was a Catholic prelate,
and held the title of archbishop. I was a man of science, and
never allowed my religion to interfere with my reason. I knew
the identity between Christianity and Paganism, and that the
former was only a copy of the latter. In fact, in the Library of
the Vatican at Home were all the documents necessary to prove
that the old Roman gods, rechiselled by the sculptors, are the
apostles of the Christian religion ; that the Christians robbed
the Pagan temples of all these old myths, in the shape of
sculptured forms and basso-relievos ; and that all the rites and
ceremonies and vestments are copied from the observances of
the priests of Apollo. The mitre had, originally, twelve points,
representing the twelve signs of the Zodiac ; but as Catholi-
cism increased, it was necessary to conceal this fact in such a
way that the astrological significance of it would not be too
apparent to the public eye. If there is a "Prince of Lies,"
spiritually speaking, his home is in the Catholic Church.
Some persons may think I am hard upon them, but I do not
feel so. It cost me one hundred and fifty years of misery, as a
spirit, to get rid of a lingering desire, developed in me in
mortal life, that held me to that myth of centuries Jesus of
Nazareth ; and I speak plainly here to-day, because I wish my
mortal brethren to steer clear of any faith or hope in any
redemption but their own strength of character, their own
love of truth, and to discard all worship of any book, except
the book of nature. P>e natural in everything, and you will
obtain not only happiness and bliss, but you will be enabled to
help others to that point where we shall all be united in the
fatherhood of God and the brotherhood of man. I was located,
in 1020, at Savoy in the Strand, Loudon. My Italian name

188 ANTIQUITY UNVEILED.

was Antonio de Doniinis, Archbishop of Spalatix). In England
I was called Marcantonio de Doniinis."

Refer to Nouvelle Biographic Generale for account of Marc-
antonio de Doniinis.

The foregoing communication is beyond any reasonable
question, both genuine and authentic. This man was fully com-
petent to know just what he testifies to as a spirit. That he
was a man of unusually keen perceptions, is manifested by his
discovery of the causes of the rainbow, which destroyed for-
ever that pretty fable about that covenant between God and
man. It will be seen that for twenty years he was a member
and honored and trusted agent of the Society of Jesus, and
was undoubtedly fully informed of the facts to which he testi-
fies in relation to the robbing of the Pagan temples of their
mythical objects of veneration, and that all the appliances and
paraphernalia of the Roman Catholic priesthood were copied
from the priests of Apollo. Well might this well informed
Catholic spirit locate the Prince of Lies in the Catholic Church.
Notwithstanding he understood the deceptive character of the
Christian religion, he tells us that it took him one hundred and
fifty years, in spirit life, to get away from the earth-formed
desire of being saved by Jesus of Nazareth. Could any spirit
give wiser counsel than does the spirit of Doniinis, when he
says, " Be natural in everything, and you will obtain not only
happiness and bliss, but you will be able to help others to that
point where we shall all be united in the fatherhood of God and
the brotherhood of man?" This spirit found himself alike
deluded, whether identified with Roman Catholic or Protes-
tant Christianity. Roth phases of that grand delusion are
undoubtedly alike destructive of spirit happiness, or the testi-
mony of spirits is worthless as an element in the stock of human
experiences.

SEJANUS. 189

SEJAfiUS.

The Favorite of Tiberius.

" I geeet you, sir : I have a word to say to all who seek
for that which will give them physical enjoyment. I gained
my success in mortal life, and also my death, through flattery
of those in power. My main object in coming here to-day, is
to throw what light I can upon the disputed point of the reality
of a man, or so-called god, named Jesus. I am set down in
historical accounts as departing this mortal life in A. D. 31, but
it was in A. D. 33, one year before the death of one whom I
acknowledged my master, Tiberius Caesar. I travelled a great
deal with him, and was very intimately acquainted with the
Jew who taught philosophy Grecian philosophy, not Jewish
philosophy, (the elder Hillel) ; and I conversed with him upon
that subject which now agitates modern thought spirit com-
munion and in no case was he able to identify any of the
alleged leaders of Christianity. He knew nothing of their lives,
and as he lived at Jerusalem, engaged in teaching philosophy,
(and Grecian philosophy, for Hillel was a follower of Plato)
from A. D. 10 to A. D. 4-5, he must have known of them had
they lived. Here is a Jew, who lived contemporary with the
great facts that are claimed by Christians, and yet he knew
nothing of them. The only thing that he knew of, that came
any where near what the Christians claim, was that a Jew.
Jesus Malatheel, was crucified for highway robbery, whose
brother (not father) was one Joseph, who begged his body of
one Simon, but this was not Joseph of Arimathrea. The last
named character was a pupil of Hillel, and told him of this
transaction privately. As the Jesus who was crucified was an
Essene, they were afraid his body would be desecrated, and as
this was repugnant to their ideas, they stole it in the night
time. If an extract from the Alexandrian Codex, which has
been obliterated by means of chemicals, and which if now
rubbed with certain compounds known among modern chem-
ists ; or could the latter be placed over this obliterated portion
of that Codex, you would recover the proof of the truth of
what I here state. In my great desire to atone for a life of
sensuality, I come here to-day, and I love made all plain that

190 ANTIQUITY UNVEILED.

the concentration of power allows me to utilize. My name was
Sejanus."

Refer to Nouvelle Biographie Generate for account of Sejanus.

It was the spirit of this man who, in his desire to atone for
his vile and corrupt life, conies back and testifies as above.
His introduction of himself is fully borne out by the recorded
facts of his earthly career. He denies that he was put to death
in A. D. 31, as history has recorded ; and says it was in A. I).
30. This is by far more probable, for, if it is true that the latter
part of the reign of Tiberius was little else than a succession of
executions, it is not likely this execution of the friends of
Hcjanus continued for six years. A year was ample time to
dispose of all of them, and this is the period during which, it is
most probable, they were devoted to destruction. This correc-
tion of a historical error is, under the circumstances, a sufficient
proof of the truthfulness as well as the authenticity of the
communication. The spirit of Sejanus tells us that he was
intimately acquainted with Hillel the Elder, who taught phi-
losophy at Jerusalem from A. I). 10 to A. I). 45, and that lie
had conversed with him on the subject of communion of
spirits with mortals.

While the gospel story of the crucifixion bears the marks of
fiction from beginning to end ; not so the statement of the
spirit of Sejanus. The latter is perfectly consistent with prob-
ability, lint there is one special point in it that seems to show
that not only was Jesus Malalheel, an Esseuian culprit, who
suffered for his crime, but that he furnished the ground-work
for the gospel legend, it will be seen that it was one Simon,
the Cyrenian, who was the person assigned as the executioner
of Jesus; and whom the Jews compelled to bear the cross on
which he was to be executed. According to the statement of
Sejanus, after the deatli of Jesus, his brother Joseph, begged
the body, not of Pilate, but of Simon, who no doubt had the
custody of the body. That Simon should he mentioned in the
gos|>el story as the person compelled to act as executioner, or at
least to provide the cross, and that the spirit should have stated
that it was to Simon the application for the body of Jesus was
made, is one of tho<e coincidences that gives certainty to that
which it relates. Then; is also a singular significance in the
fact that without any previous mention why it was done, or
how they came to lie at Golgotha, the gospel story says:

ALOYSIUS LILIUS. 191

"There were two thieves crucified with him ; one on the right
hand, and the other on the left ;" and then says : "The thieves
also which were crucified with him, cast the same in his teeth."
That crucifixion, whatever it was, was certainly a crucifixion
for a criminal, and not for a religious or political offence.

I have dwelt more at length upon the suggestions of the
spirit communication of Sejanus than I otherwise would have
done, because it offers the only rational clue to the true expla-
nation of the real nature of the gospel narrative regarding the
crucifixion of Jesus. I trust the readers will not think the time
and space occupied in doing this wholly thrown away. Sejanus,
you have nobly atoned for your misspent earthly lifje by your
contribution toward the enfranchisement of the minds of those,
who have discernment enough left to them, to profit by the
far reaching suggestions that you have thrown out.

RLiOYSlUS LillilUS.

An Italian Savant.

" I salute you, sir : I lived in mortal form about 1550, and
was employed on the calendars by the popes and bishops of
my time. They had been so much tampered with that I did
not know whether I lived in 1550 or 1350. There appeared to
be about two hundred years so mixed up that it was almost
impossible to rectify it or set it right. The different eras had
become so mixed, one with another, that great confusion in
regard to time prevailed. I was set at the task of trying to
make things straight. On entrusting me with the books which
were necessary for that purpose, the first thing that struck me
was the fact, that the adventures attributed to Jesus Christ
were nothing more or less than a legend in regard to certain
stars. In fact, that the whole Christian story was derived from
astrology, and the gods who were supposed to have lived before
Jesus was said to have lived, such as Brahm, Buddha, Jupiter,
Jehovah, etc. ; and that the doctrine of the Christian trinity
is based on the pagan trinity, which was nothing more than
fire, water and earth, according to those old books and manu-
scripts that were given to me at that time. No pope, bishop,
or man of learning, knew when Jesus did live ; and when
they were alone to themselves, they freely admitted that the
whole story was mythical and intended to gain power for

192 ANTIQUITY UNVEILED.

themselves. A great many of those books and manuscripts are
still at Rome, but they are kept hidden from the world ; but the
time will soon come when they must become known ; and I,
for one, am doing all that I can, as a spirit to bring about the
destruction of Christianity and the triumph of reason over
bigotry. My name was Aloysius Lilius."

liefer to Thomas's Dictionary of Biography for account of
Aloysius Tiilius.

We regard this communication as in every respect most
important. That it is authentic there can be no reasonable
doubt. The task at which Lilius was set by tin- papal authority
must, as he says, have necessitated the putting of books and
manuscripts in his hands that are not accessible to any hut
the highest and most trusted orders of the Catholic priesthood.
That those books and manuscripts should have disclosed the
astrological origin and mythical nature of the adventures attrib-
uted to Jesus Christ is so highly probable as to render it certain
that such was the fact. This spirit says nothing about having met
with foul play at the hands of his priestly employers, hut unless
he was more cautious about concealing what he discovered as
a mortal than he is a spirit, he must have dropped hints that
probably cost him his life as soon as his task was completed.
.But if Modern Spiritualism has done nothing else, it has ren-
dered murder but a poor method of silencing those called dead ;
and though years and even centuries intervene, all truth will
come to light and all wickedness Ik- revealed even to earth's
inhabitants, indeed, it would seem that while Lilius was not
a priest, he was on the most intimate relations of mutual in-
terest with the Catholic prelacy to solve the principles that no
one of the Catholic prelates was competent to undertake. In
those conferences this spirit tells us that they admitted to him
that the religion that they were teaching as infallible truth
was mythical and intended solely to secure them power. Even
should this spirit not be correct, in supposing that many of the
books and manuscripts used by him in his work are now con-
cealed at Home, it will make little difference; for the spirits
who knew of their existence and their contents, can impart
enough to defeat every priestly fraud that has ever been
perpetrated. Oh ! how we hi ess these spirits for their efforts to
put the truth before the world, and how we thank them for
letting us share with them in the glory of the results that will
How from their grand and noble efforts.

SATURNIJN'US. 193

POJVlPilEHJS SRTUttfilTiUS.

A Roman Writer.

" I salute you, sir : Centuries in spirit life seem to pas^
with as much rapidity as one year in mortal life, because you
are not subject to that fatigue of body that you experience on
earth. I was, when on earth, more of a miscellaneous writer
than a writer on any one subject. I was a generalist not a
specialist. During my time here I became neither an advocate
of religions of my day, the politics of it, nor of the social con-
dition of affairs ; for I saw much in each of these three depart-
ments of human interests to excite my contempt rather than
my love. To see men of noble talents appealing to mythical
gods seemed to be a waste of the real purposes of life. In poli-
tics the greatest flatterers were the grandest courtiers ; and in
the administration of affairs, although administered by the
emperor, yet justice was ever biased and even controlled by a
plausible tongue. In social matters, in my day, one of two
things occurred man was either woman's master or slave.
Between these two extremes there was no intermediate. In
such a state were human affairs at the time of my abode on
earth. There was only one consolation that I enjoyed, and that
was the secret counsels of the Sons of the Sun or the Initiated.
There, with our mediums, we enjoyed for a few hours that
higher spirituality that our spirits called for. But our meetings
had to be secret covered from the eyes of the priests and
priestly spies. No one suspected of belonging to the order cculd
escape from the ruin sooner or later. Those Pagan Roman
priests were just as powerful bigots as are the Roman Catholic
Christians, and hesitated at nothing to increase their temporal
power. As late as A. I). 150, at Rome, at Alexandria, at An-
tioch, and at Jerusalem, these Sons of the Sun received tbe
teachings of the Gyinnosophists, who were combined with the
Therapeutse, and their main doctrine was spiritism. We met
at Rome and compared notes every six months ; but the em-
bassadors to these meetings were all disguised as traders
engaged in mercantile pursuits ; and in this way we were able
to learn the progress of the cause. No Jew by the name of
Jesus Christ was known at Rome in my day ; nor did I ever hear
from any of the embassadors of the order the name of Christ-

194 ANTIQUITY UNVEILED.

ians mentioned. I knew nothing of Paul, but I knew as a
mortal and know as a spirit, that Pol was one of the names
conferred upon Apollonius of Tyana. I have every reason to
believe that the Paul of the Christian Scriptures is Apollonius
of Tyana. I have had this view of the matter from one whom
I knew in the mortal form, as the result of his investigation.
I mean Pliny the Younger, with whom I was intimately
acquainted. My name was Pompajius Saturninus."

Refer to Smith's Dictionary of Biography for account of
Saturninus.

" Pompaeius Saturninus, a contemporary of the Younger
Pliny, is praised by the latter as a distinguished orator, histor-
ian and poet. Several of Pliny's letters are addressed to him."

Refer to Thomas's Biographical Dictionary for account of
Saturninus.

"Saturninus, or Saturnilus, one of the earliest of the Syrian
Gnostics, flourished about 12-5 A. D."

It would seem from the communication of Saturninus that
in the latter part of the first and fore part of the second century,
there was a secret association or order known as the " Sons of
the Sun," who were Spiritualists, who had their mediums, who
held their secret circles, and who held communion with the
spirits of the ascended dead ; but this secret order was under
the ban of the Roman priesthood, and its members hunted and
watched by priestly spies ; that at Rome, Alexandria, Antioch,
and Jerusalem, the Initiated, or "Sons of the Sun," were
taught by the Gymnosophists and Therapeutee, whose main
doctrine was Spiritism ; that these early Spiritualists had semi-
annual secret meetings of Spiritual embassadors at Rome,
where reports of the progress of the Spiritual movement were
made from all quarters of the civilized world ; that as late as
A. I). 135, no such person as Jesus Christ had been heard of,
nor had the name of Christians then been used to designate
any religious sect; that no such person as St. Paul was then
known ; and finally, that there is every reason to believe that
Apollonius of Tyana is the Paul of the < 'hristian Scriptures. It
appears that Saturninus was of the Gnostics, who were Gym-
nosophists as well ; that he was a contemporary and personal
friend of Pliny the Younger, who was himself no doubt one of
the Initiated; and that he was a writer of versatile accom-
plishments. There was therefore an Ancient as well as a
Modern Spiritualism, but it was bitterly opposed by the Roman

CAEKA. 195

priests, and finally crushed by their successors, the Christian
priesthood. It behooves those who value Modern Spiritualism,
to profit by this communication from the spirit of Saturninus,
and see to it that no sectarian opposition to its growth, whether
from without or within, shall again bar the progress of the
teachings of a more advanced Spiritism, as this spirit calls it.
Let those who seek to sectarianize Spiritualism, know that it
cannot be done and must not be attempted. These spirit testi-
monies are not given to go unheeded.

CAH^fl.

" Good Afternoon : I lived, and was well acquainted with
Jean Jacques Barthelemy, and he succeeded me in the National
Library at Paris. We had many consultations together about
his alphabet of Palmyra, and the inscriptions upon different
ancient ruins ; and he goes with me in spirit. He is with me
to-day, to say that in a town called Said, there is an inscription
which defines what is meant by the term Essene. "Es" means
"fire," and "sene" means "worshipper," or passer through,
and in modern language would be termed worshippers passing
through purification by fire. The inscription was on a fiat stone
covering a vault, about two miles from Port Said, and in the
Samaritan tongue. And from other writings, as well as being
so assured by one Ignatius of Antioch, in spirit, who was an
Essene, both Barthelemy and myself have come to the conclu-
sion that all converts had to pass through fire termed fire
baptism in order to be initiated into Essenism. He has also
to say that the inscriptions on the Adulian marble, after the
first clause, ended by two arrows, one pointing toward the north
and the other south, relate to the life and miracles of Apollonius
of Tyana. [I here asked whether the obliterated portion of the
inscription had reference to that subject. He replied :] It seems
to have been chipped off so as to conceal its purport. Apol-
lonius is nearer to earth, at this time, as a spirit, than he has
ever been, and will probably, in materialized form, be enabled,
before long, in person to claim to be the true Messiah, and in
this way make a final end of Christianity. Not that he claims
any Messiahship, but he was a superior medium. Carra."

19G ANTIQUITY UNVEILED.

Refer to Nouvello Biographic Gencrale for account of Carra.

It was the spirit of this man, the friend and predecessor of
the erudite Jean Jacques Bartheleniy, in the office of Librarian
of the National Library, that rot urns and communicates the
interesting information above given. I doubt whether there
has ever been any successful attempt to give the etymology of
the term Essene, prior to this spirit exposition of it. That it is
correct there can be little question. It would seem that Bar-
thelemy's discovery of the inscription at Said that explains the
meaning of that term, has been made since he became a spirit,
thus showing that if the way is once fully opened to the learned
in spirit life, they have it in their power to unravel and cor-
rectly explain every historical puzzle, concerning even the most
remote past. It is a fact that purification by tire baptism was
a common thing among those people, the object of whose wor-
ship was the sun. Will not some traveller to the Orient remem-
ber this spirit statement, and test its correctness, by visiting
Said and searching for the inscription described? Doubtless
there are those of the inhabitants of that old Syrian town, who
have seen the stone and the inscription upon it. Ignatius of
Antioch, to whom the spirit of Carra refers as having confirmed
Barthelemy's interpretation of the Samaritan word Essene, was
not only an Essene but he was the patriarch of that sect, and
one of the most learned men of his age. The spirit's statement,
on behalf of Bartheleniy, that the inscription on the monument
at Adulis, after the first clause, related to the life and miracles
of Apollonius of Tyana, is undoubtedly correct, and hence the
obliteration of it by some emissary or emissaries of the Christian
church, whose piety far outstripped their honesty and truth-
fulness.

ALEXANDRINUS. 197

CliEJVTEflT ALlHXflfllD^I^tlS.

"I greet you : I always taught when seated. Too much
religion has been a curse to me as a spirit. I knew of the
writings of one Marcion not that he was the author of them
but he substituted a myth for a reality. That reality was
Apollonius of Tyana. I received copies from him, and I fol-
lowed his text as far as it suited me. But there was one great
desire that animated me as a mortal. That was to establish a
fraternity of monks ; and in this I succeeded, but I did not
dare to let them know the light that I had received ; so I used
the name of Apollonius, which after my time was erased and
the name of Jesus Christ substituted by Eusebius of Caesarea.
All his translations of my writings are, in the main forgeries.
He took my communistic doctrines and used them to found a
church. That is, the leaders of the Roman Catholic Church
were to be Communists, but their followers were not allowed to
become such. At Alexandria, the most renowned priests of the
East and West, over the then civilized world, assembled to
compare notes ; and as has been before stated by a spirit who
communicated through this medium, they formed that idea,
which was afterwards put in operation by Constantinus Pogo-
natus, ofthebodyofthegod (Prometheus) to which was attached
the head of Apollonius of Tyana, but which the ancient Christ-
ians would not accept, but continued to worship the first sign
of the Zodiac, Aries, the Lamb or Ram. The former idea did
not find its proper place until the sixth century. But the
whole account of the decision of the Gnostics, the Gymno-
sophists, and other sects, who met in Council at Alexandria in A.
J). 161, was written by me; and I hope that my writings, of which
true copies, as they originally read, are now in the possession
of the Maronite monks, of Mt. Lebanon, Syria, may yet be
forthcoming. These once in the possession of moderns, and the
whole fabric of Christianity will be stamped as a forgery. I am
quoted as a father of the Christian Church. I deny it. I was
a father of a socialistic community, of which celibacy was the
principal tenet. My name was Clement Alexandrinus."

Refer to McClintock & Strong's Cyclopaedia of Ecclesiastical
Literature ; also to Dr. Lardner's works, for account of Clement,

What has become of Clement's "Institutions," which Br.

198 ANTIQUITY UNVEILED.

Lardner refers to, but which he says has been lost, and why
are we allowed to know so little of its contents? Let the spirits
of Eusebius and his abettors in his pious frauds, appear and
answer, for upon them rests the heavy responsibility of the
concealment or destruction of that important ancient book. It
will be observed that there is no historical mention that Clem-
ent of Alexandria ever founded or attempted to found a frater-
nity of monks; but who can read the synopsis, given in
McClintock & Strong's Cyclopaedia of his writings, and not see
that his labors were all in the direction of monachism, and an
ascetic and self-denying life ; and that so far from being what
is now regarded as an orthodox Christian, he was what ortho-
dox Christians now designate a heretical Gnostic. For a
Christian writer to speak of "the true Gnostic" as synonymous
with "the perfect Christian," as does the Christian writer I
have quoted, is to resolve Christianity into Gnosticism. What
then is Gnosticism? Says a writer in the American Cyclopae-
dia : "Gnostics; (Greek ' Gnosis,' knowledge,) a name given
to various heretical seets, in the early Christian church." [A
pretty Christian church was that, when heretical Gnostics
were its exponents and dominant rulers.] " We know them,"
says this writer, "mainly through their opponents, almost
nothing remaining of Gnostic writings, except the fragmentary
quotations found in orthodox authors. Gnosticism was a natu-
ral result of the contact of Christianity with Oriental and Greek
philosophy, and was the earliest attempt to construct a philo-
sophical system of faith. It undertook to answer the most
difficult questions, such as that of the origin of evil, and soon
became extravagant, and met the opposition of the leading
Christian writers."

Not the least significant declaration of the spirit of Clement
is, that in A. I). 161, the most renowned priests of the East and
West, throughout the then civilized world, assembled in council
at Alexandria, embracing Gnostic, Gymnosophists and other
sects, at which the idea was formed to adopt, as the symbol of
a common worship, the body of the Grecian god, Prometheus,
suffering for mankind on the Scythian Crag to which should
lie attached the head of Apollonius of Tyana. Whether Clement
was himself a member of that Council of Gnostic, Gymno-
sophists and other priests, he docs not tell us, but he does most
plainly tell us that he wrote a full account of the decision they

ALEXANDRINUS. 199

came to in regard to the common religious symbol they deter-
mined to adopt. Nothing was more natural than that these
Greek Gnostics and Gymnosophists should have adopted that
especial emblem ; and nothing more unnatural than that
Christian prelates assembled in A. D. 680, at Constantinople,
by Constantinus Pogonatus, should have adopted that identical
symbol as the emblem of the Christian religion. Who has ever
seen a crucifix, or statue, or picture, representing Jesus of
Nazareth, the alleged Jew, that had not every lineament and
physical attribute of the highest Greek ideal of human perfec-
tion. To combine the ideal beauty of Prometheus, the Greek
saviour, with the real beauty of the sage, the seer, the benefac-
tor, the teacher the renowned Apollonius was indeed, to
unite, in one emblem, all that was divinely and humanly per-
fect and adorable. That Christian prelates should have delib-
erately adopted this compound effigy of a heathen god and a
heathen philosopher, as the emblem of their religion, was to
confess the heathen origin and heathen nature of all that is
connected with it. To-day, in every Christian church, the
people iu their ignorance, are worshipping the same objects
that received the adoration of the heathen Greeks and Romans.
If they desire to worship a Christian Jew, as they claim to be
doing, let them at least discard an emblem that relates only to
the theology concerning a Greek god, and the life and acts of a
Greek philosopher and teacher of men. Who will earn the
thanks of unborn generations of men, by searching for the
writings of Clement, as they were originally composed, among
the Maronite monks of Mt. Lebanon? That they are there, I
feel confident. Well may the spirit of Clement say : " These,
once in the possession of moderns, and the whole fabric of
Christianity will be stamped as a forgery." I regard this com-
munication as of extraordinary importance in every way it may
be viewed. It is beyond all question, a spirit communication,
and there is no valid reason for questioning its authenticity.

200 ANTIQUITY UNVEILED.

HE^MOGEflES.
The Great Essenian Rival of St. Paul.

"My salutation shall be, Let us shed the light. I lived in
mortal form in what is termed A. D. 122 that is, I was in full
exereise of my mortal powers at that date. I am mentioned in
the New Testament, Second Timothy, chap, i., 15, as Hermog-
enes, and am there set down as a heretic. In order to set
myself Bquarely right before moderns, I am here to-day to tell
the whole truth. The original Paul, and the man whom I
followed as a mortal, was Apollonius ; and Timotheus w.isa
bishop, or an apostle, of the Nazarite, Essenian, or Therapeutic
sect, for these were one and the same. He was acting as an
apostle ; ami an apostle, in those days, meant a promulgator of
some religion. Until that sect began to abuse the communistic
idea that of having all things in common I was a member
of it. But the bishops and leading men began to monopolize
the enjoyment of the good things of tins life. Apollonius him-
self had the same weakness that tinges the actions of modern
mediums. He became desirous of controlling the moneys and
the tongues of his followers ; and upon this point he and my-
self parted. Human nature has been the same in every age
and generation. You may find thousands of pc rs >ns who con-
temn the good things of this life; but put them in a position
where t bey can monopolize them, and they cannot resist the
temptation of their surrounding circumstances. Apollonius is
the real hero of the Christian legend. He isalsothe Paul of
the Christian Scriptures; and what was revealed to him, by a
voluntary spirit control, on tbe Isle of I 'a turns, makes him the
John of Revelations. That book of Revelation, as understood
by tli.' ancients, is to be explained entirely by astronomy, or
tli*- movement of tbe starry liosts upon tbe dome of heaven.
The key to Essenianism the key to the language of the Thera-
pouue and tbe key to all that 'the so-called Apostle wrote, is
to 1m? found in tbe character and life of Apollonius of Tyana ;
not :is these were exemplified by bis mortal career, but accord-
ing to tiie ancient accounts of that career, after his death, as
bis pat b way was traced among tbe stars. I contributed largely
of my material means to propagate tbe ideas set forth by Apol-
lonius ; and as long as be was spiritually minded, I was one of

HERMOGENES. 201

his most faithful followers. But, when he became carnal
minded, and grasped after the good things of this life, without
regard to either principal or justice, I refused to be one of his
adherents. By spirits who will come after me, at this sitting
to-day, testimony will be given, in the face of which no mor-
tal now living, or yet to be born in the course of coming gen-
erations, will dare to deny the astrological and astronomical
origin of all religions. It was so understood by us the ini-
tiated. And I would say this, on all my hopes of future happi-
ness, that, if ever mortals wish to comprehend the symbolism
of Christianity, they must become readers of the stars. The
Essenes, Nazarites, or Therapeuta?, and all sects in the first
and second centuries, owe their religious ideas to that Hindoo
trance medium, Deva Bodhisatoua. If this causes any one or
more persons to think upon these points, I will be amply re-
paid for the obstructions that have been thrown in my way by
opposing spirits, to prevent me from communicating what I
knew, to mortals. You have my name. Good bye ; and may
God bless you for your efforts to promulgate the truth."

I regard that communication as containing, within itself, all
that is necessary to prove the fact that the spirits of men and
women who lived in the far historic past, can return and com-
municate with mortals, and that many of them have so
returned, and through their medium, have disclosed facts and
truths of the greatest importance to the welfare of humanity.
The only positive reference to this Hermogenes that is any-
where recorded, is in the 14th and 15th verses of the first
chapter of the Second Epistle to Timothy, which are in these
words :

" That good thing which was committed unto thee, keep by
the Holy Ghost which dwelleth in us."

" This thou knowest, that all they which are in Asia be
turned away from me ; of whom are Phygellus and Hermog-
enes."

Remember, that all other mention of this Hermogenes has
either been lost or destroyed. Not a word is said as to why
"all they which (were) in Asia (were) turned away from
(Paul) ;" nor are we told who Paul was, or who Timothy was,
that their religious or doctrinal views Mere different from the
views of Phygellus and Hermogenes, "and all they which
were in Asia," and formerly of the same religious sect with
Paul and Timothy ; nor are we told what the sect was called,
that Phygellus and Hemogenes turned away from. All this is
fully stated by the returning spirit of Hermogenes, and in a

202 ANTIQUITY UN VEILED.

manner, and by means, that bear the strongest possible appear-
ance of truth.

The only possible historical reference to this heretical Her-
mogenes may be found in Smith's Dictionary of (J reek and
Roman Biography.

In that most unexpected communication of Hermogenes, we
behold a light that discloses the most important clue to the
source of the sacerdotal or hierarchal features of the Christian
religion that has ever been revealed. It has ever been a puzzle
to thoughtful and well informed persons outside of the Christ-
ian priesthood, to discover how a church of the most arbitrary
and autocratic character, could have been built up on avowed
principles of common equality and perfect fraternity on the
part of its constituents. The communication that I am com-
menting upon, makes this as clear as the noonday. Christianity
had its source in the religious sect known as the Essen ian
Brotherhood or Fraternity. That organization was purely com-
munistic, and perfectly democratic in its fundamental princi-
ples. It so continued, as it now appears, until Apollonius of
Tyana, who became a member, and prominent Apostle of its
religious doctrines, undertook to subvert the governing prin-
ciples of that then well established sect ; and to substitute for
them the anti-communistic and anti-fraternal principles of
sacerdotal and hierarchal gradation. Then began a struggle
for unity, fraternity and equality, against priestly dogmatism
and aggrandizement, that was resumed when spirits of light
and wisdom launched the present Spiritual Movement, after a
lapse of eighteen hundred years. The genius of mental free-
dom had not then sufficiently penetrated the minds and souls
of men, and the old cloud of sacerdotal usurpation rolled,
again, over the star-lit dome of human aspirations. Hermog-
enes, the great democratic leader of the Kssenes, confronted,
and, for a time, drove back the friends of priestcraft, led by
Apollonius, or Paul, the Essenian Apostate, but in vain ; and
the latter became the successful founder of a bastard Essenian-
ism, which after his death, one Marcion, of Pontus, put forth
under the alias of Christianity. Apollonius left his Essenian
bantling at Antioch, the great centre of Essenianism, where
Marcion found it in the shape of a Gospel ami eleven Epistles,
which lie called the Christian Scriptures according to Marcion;
and this spurious bantling of the apostate Essenian, Apollo-
nius, hi came the adopted waif of the Christian priesthood.

JEAN SYLVAIN BAILLY. 203

JERfi SYLiVAIJSl BRIIiIiV.

" Good day : This mortal life is one of uncertainties; and
little did I think that I, who had devoted myself to the inter-
ests and advancement of all, should end my life on the guillo-
tine. There is a fate that seems to hang over you, and you
know not the hour when its fulfilment will occur. In my
mortal life I was an astronomer. No astronomer that now
lives, or that ever did live, but knows the identity of all
religions with that science. But there are Materialist astrono-
mers ; Infidel and Christian astronomers; Arabic, Jewish,
Egyptian and Chinese astronomers, both ancient and modern.
As another spirit has said, individual actions on this mortal
plane were afterwards transferi'ed to the stars above, and it is
there, and there only, that the key to all religions is to be
found. Excavations are now being made, amid the ruins of
ancient Babylon, which will prove, by the planispheres upon
burnt bricks, the whole story of all the gods that were then
known, and who are all to be found nursed in the lap of the
constellation Virgo. But it is not even in Babylon that the
finality of the zodiacal problems is to be found. The most
ancient of all historical evidence that will prove that Christian-
ity is nothing but a fable borrowed from the stars, is to be found
at ancient Tyre ; as the Phoenicians, 2700 years before the
Christian era, had the most correct ideas upon the solar system
analogous to what is known by modern astronomers. It is in
that sunken city by the sea, whose secrets are to be brought to
light by your modern divers, that the final and conclusive
evidence is to be found which will give the death-blow to
Christianity. For further particulars, and for points that I
think will throw some light upon the subject, I would like our
brother [myself] here, to obtain a French work written by me
when living in the mortal form, the title of which is, "Christ-
ian Fables Astronomically Considered." I departed this life in
the French Revolution, in 1793. My name was Jean Sylvain
Bailly."

Refer to American Cyclopaedia for account for Bailly.

Such was the learned man whose spirit came back and gave
that remarkable and characteristic communication. The work
which he requested me to procure, was doubtless the first of the

204 ANTIQUITY UNVEILED.

two last named publications. Of that work, " Essay on Fables
and their History," the Nouvelle Biographie Generate says:
"It was printed in the year vii., (2 vols., in 8vo.,) and was a
posthumous work that the author had composed in 1781 and
1782; a copy of it was presented as a token of respect to the
legislative body, and two deputies, Baud in and Rewbell, took
that occasion to pay, from the tribune, a tribute of homage and
regret to the memory of the savant and patriot. That so
important a work should have remained unpublished in his
hands for eleven years, is sufficient evidence of its searching
character and the danger of making public the truths that it
contained." I have read the "History of Astronomy," by
Bailly, andean well understand the importance of getting a
copy of that work, as the spirit suggests. If it can lie had, I
will procure it, and give the public the benefit of the discovered
truths which I know it must contain. I do not know to what
the spirit alludes, in regard to excavations going on amid the
ruins of ancient Babylon, and the astronomical discoveries that
are being made, or that will be made there; but this I well
know, that all theological gods of every people, not excepting
the Christian world, were the allegorical legends of the Sun's
career in his annual route through the heavens. There is not a
doubt whatever that the Phoenicians had a very advanced
science of astronomy long very long anterior to the Christian
era. Bailly makes this most plain by the proofs he adduces in
his great "History of Astronomy, Ancient and Modern."
Should the discoveries foretold by the spirit be yet found
beneath the sea, at the site of ancient Tyre, they would not
only give the death blow to Christianity, but the death blow
to the insensate opposition that Spiritualism now contends
against.

[We have no evidence that Mr. Roberts obtained a copy of
the work to which the spirit alluded. COMPILER.]

BARONIUS.

205

CA^DLflALi CAESRH BA^WlUS.

"I salute YOU, sib : I was known as Cardinal Csesar
Baronius, or Baronio, as sometimes called. I was the author
of an Ecclesiastical Annals, and librarian of the -Vatican
Library. In my search for information amongst the books and
papers of that library, I was sworn that I would disclose jr
publish nothing that did not agree with the lloman Catholic
creed. In my investigation of the old manuscripts there de-
posited, I found that Christianity did not have a beginning
until the first half of the third century. These manuscripts all
show that one Papius, who was a priest in Syria about that
time, was the originator of that religion. Christian writers
have made it appear that he lived much earlier than he really
did. The Christian story, as borne out by the facts, was derived
from a Grecian tragedy the hero of which was a dying god, and
the first man who taught such a doctrine was Apollonius of
Tyana; and he, according to his own manuscripts, got the idea
in India from the narrative regarding the Hindoo god Chrishna,
which is in reality the Christ of the Christians. In fact you
have, through the spirits that are coming to you, the key to all
that relates to the Christian religion, in the fact that Apollonius
was the Apostle Paul. These documents to which I allude,
although opposed to their religion, the Catholics have not
destroyed. Whatever originals they possess are in the hands
of the Order of Jesus, and no priest is allowed to read them
unless he takes the oath of eternal secrecy. There is not a
learned Catholic to-day that is in the priesthood, or that has
ever been at Rome, but that knows that Christianity is nothing
more than an old pagan idea revived, but as it gives them
power their lips are sealed. I might speak for an hour, but I
could not tell you more than I have done because I have con-
densed what I had to say. I was librarian of the Vatican prior
to A. D. 1607, when I died."

In reply to our question whether he knew that the supposed
date of the four canonical gospels was from A. D. 160 to A. D.
185 ? He answered, "Yes, but they were none of them earlier
than A. D. 220." When asked how he could feel absolved from
his oath of secrecy, he answered, " No oath, however solemn, is
binding upon the human soul when it operates to the injury of
the human race." We refer to the Xouvelle Biographic Gen-
erale for account of Baronius.
The spirit of this learned and honored Catholic prelate has

206 ANTIQUITY UNVEILED.

come back to reveal facts concerning Christianity that should
astound the world, and set mankind about discarding a religion
of which tiie whole effect has been to conceal truth, and its
whole purpose to propagate and perpetuate falsehood. In the
light of that communication, we are inclined to believe that
Baronius had a much better reason for his hesitancy to under-
take the great task (Unit of preparing the Ecclesiastical History
for publication) imposed upon him by St. Philip de Xeri than
his humility ; and that reason was, that in undertaking it he
was compelled to make oath to perpetrate one of the worst
crimes of which any learned man can be guilty that of con-
cealing truth and fortifying error. Baronius well knew that
this was demanded of him, and being a great-souled, honest
and good man, he shrunk from the performance of so wicked a
task. Thanks to the great ruling mind and power of the uni-
verse, time, which rights all wrongs, has opened the way for
the return of this fearfully wronged spirit, and enabled him to
undo the injury which he was forced by circumstances to inflict
upon his fellow-men. Nothing could more plainly show the
unwillingness with which that injury was inflicted than the
unreserved testimony of this truly conscientious spirit. Ye
Spiritualists who would saddle Modern Spiritualism with
Christianity, think of it ! Cardinal Baronius was made to take
a solemn oath that he would make known or publish nothing
that did not agree with the Christian creed that existed in the
Catholic Church. And why? Because that creed was falsi' and
would be spurned by all people of sense if he made known the
truth concerning it. He tells us that Christianity did not begin
until the time of Papius, who lived in the third and not in the
second century, as Christian writers, including himself, had
made it appear. We refer to McClintock & Strong's Ecclesias-
tical Encyclopaedia for account of Papius.

It is further testified by the spirit of Baronius that the man-
uscripts extant and in the Vatican collection when he wrote,
showed that the Christian story was but a modification of a
Creek tragedy, the hero of which was a (lying god. More than
this he testifies that those manuscripts showed that the first
who taught such a doctrine was Apollonius of Tyana, and he,
according to his own writings, got the idea in India, from tin;
Brahmin narrative concerning the Hindoo god Chrishna,
which is the original of the Christ of the Christians. And even

CURTIUS. 207

more than this, Baronius testifies not only to the fact that
Apollonius was the Apostle Paul, but he says, in that fact we
are in possession of the key to all that relates to the Christian
religion. In the face of that accusing testimony of Baronius,
confirmed as it is by volumes of corroborative evidence, have
we not a right to demand of the Roman Catholic church, that
it shall plead to that fearful indictment of one of its most
honored and shining lights? Do you or do you not know, ye
Catholic priesthood, that the Christian religion is but a revival
of paganism ? How say you, guilty or not guilty ?

^Up^S QUirlTILJS CURTIUS.

" I salute you, sir, in the name of Truth triumphing over
Error. I was intimately acquainted with Vespasian ; I knew
Apollonius ; and I saw Flavius Josephus at Home about the
middle of the reign of Trajan. I come here to-day to say, that
Titus, the son of Vespasian, brought to Rome some of the
Hebrew scrolls that were recovered by Judas Maccabeus, after
the destruction of the Temple of Jerusalem by Antiochus
Epiphanes; and that tbe most, if not all, of the Jewish legends
are borrowed allegorical recitals taken from the Persian and
Egyptian mythologies. Their identity with the latter was
understood by the learned or initiated. And here I wish to
introduce a word, which is claimed by modern scientists to
express an existing force Odic. This force, which is termed
by some moderns Psychic, was merely the preparatory condi-
tions for answers, discerning some physical representation of
future events. All augurs, or what are termed mediums amongst
moderns, when inquiring into future events, drew a circle
around them at the time ; and any interference with them, or
any crossing of that circle, unless summoned by the augur or
medium, brought death to the intruder. This circle was drawn,
by those called the ancients, to keep out all evil influences at
the time these spiritual influences were in operation. All
religions known in my day, whether of India, Persia, Greece,
Rome, Judea, or Egypt, were understood astronomically ; but
this was disguised from the masses, because all who had any
learning whatever knew they had but one common basis to rest

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upon, and that was communion with spirits, whether brought
about by invocation, or trance, or this odic or this psychic force
physically manifested. But such manifestations wore always
calkd up by virtue of the mystic signs of the zodiac. These
signs accompanied every circle. The breast-plate which Flavius
Joseph us wore, and in which he was discovered in the cave,
when his life was saved by Vespasian, was none other than a
representation of the Chaldean signs of the zodiac. That breast-
plate has not been destroyed, but now exists, and is to be found
in Paris, where a priest presented it to Charlemagne. It was
among the spoils obtained at Rome by Alaric, king of the Huns.
It has a mission in this world, and until that is accomplished,
it cannot be destroyed. That mission is, to prove that the
Hebrew teachings and writings are nothing but a copy of
Chaldean, Persian and Egyptian writings that preceded them.
How much better would it have been for priests, in the past,
to have been honest with their followers, than deluding them
with gods and fancy gods into the way of error? For the paths
of Truth are pleasant, and all its ways are peace. My name
was Rufus Quintius Curtius."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Rufus Quintius Curtius.

It was the spirit of the Roman historian, rhetorician, and
poet, the intimate acquaintance of Vespasian and Titus, who
knew Apollonius, and who had seen Flavius Josephus at Rome
as late as the middle of the reign of Trajan, about A. I). 107,
who returns and communicates. That he speaks from personal
knowledge of the truth of what he says, is manifest in a re-
markable degree in every part of his spirit testimony. There
cannot be a doubt, from the historical and critical notices in
relation to Ins earth life, considered in the light of the commu-
nication, that Curtius lived from about A. D. 24 until A. I). 107.
If we may regard the communication as reliable and truthful,
it would seem that Titus brought from Jerusalem to Pome,
about A. I). ">!>, some of the scrolls that Judas Maccabeus re-
covered after the destruction of the Temple of Jerusalem by
Antiochus Kpiphancs, in P. C. 170. It was doubtless from those
Hebrew scrolls that Josephus obtained bis account of the Mac-
cabees. But the most significant fact is, that those scrolls
showed that most, if not all the Jewish legends were borrowed
allegorical recitals, taken from the Persian and Egyptian my-
thologies ; and that t his fact was well understood by the
learned and those initiated into an understanding of their

CURTIUS. 209

astrological and astronomical meaning ; while on the other
hand, this was concealed from the ignorant masses, in order
the more readily to lead and control them. It is wonderful to
see how perfectly modern priestcraft has followed in the tracks
of its ancient progenitor. One of the means of preventing a
spread of the true knowledge of the true hasis of all theological
dogmatizing to wit : the communion of mortals with the spirits
departed from earth, was to appeal to the superstitious fears
which were the result of astrological inculcations. Mediums
were in those days surrounded by a circle, in which were rep-
resented the signs of the zodiac, to invade which brought death
to the transgressor. None but the priests who employed the
augurs or mediums were allowed to approach or cross this
mystical enclosure, and thus an effectual monopoly of all spir-
itual intercourse was secured to the designing and initiated
few. I feel perfectly warranted in accepting the truthfulness
of this spirit statement, inasmuch as it is corroborated by the
most ample number of historical facts which time and space
will not admit of introducing here. 1 think there is much food
for thought furnished by the spirit mention of the identity of
what is respectively called odic or psychic force, and its opera-
tion in producing the physical manifestations that attend the
operation of that force, and its action as reflecting coming
events.

Whether the breast-plate worn by Josephus, at the time of
his capture at Jerusalem, in the cave in which he had concealed
himself, at the time of the capture of that city by Titus, is in
existence, or not, is of less importance than to know that it was
a representation of the Chaldean zodiac. If this was the fact,
it is of itself sufficient to show that the Jewish religion was but
a formulated astro-theology, and would leave no other question
to be decided than to determine whether it had any feature
essentially original about it, or whether it was a literal or sub-
stantial copy of some antecedent astro-theological system.
For account of the breast-plate of the Jewish high priest, of
which office Josephus was the incumbent, we refer to McClin-
tock and Strong's Cyclopaedia of Ecclesiastical Literature.

210 ANTIQUITY UNVEILED.

M. ATIlilUS ^EGULiUS.

" I salute you, friexds : I was consul for the Roman
Empire in the first Punic war. I am here to-day for a mission.
That mission is to unveil what priests have attempted to palm
upon humanity as religion. All religions, in my day, were
copied from the Egyptian Osiris, with this great light that
shines above your head the sun as the central pivot ; which
Sun has been corrupted into Son, and this because priests, find-
ing that the masses would not worship nor adore anything that
was not covered by a veil of secrecy, resorted to gods born of
virgins, as the fundamental principle in nearly all the religions
now existing on this mortal plane. In my time there was a
constant struggle between the learned politicians and wily
priests for supremacy; and sorry am 1 to say that the priests
almost always triumphed. There never would have been that
decline in the Roman Empire, and its final absorption by the
Catholic church to-day, if the Roman people had listened to
the voice of its politicians and orators. The famous Grecian
God, Prometheus, dying on the Scythian crags, was acknowl-
edged as the saviour of man, when I lived on the mortal plane.
A pure invention, the god which I have mentioned a myth
in that day, as much as .Jesus Christ is a myth in this. I feel
as a spirit an earnest desire to lift this religious bondage that is
now binding the human race. No spirit, however exalted, has
any saving power whatever, except as it can impress spirits and
m >rt:ils to do right. Nothing will pass as a voucher for happi-
ness in the spirit life except a clear conscience. If we trace
things from cause to effect, it is well there was such a god as
Ap >llo whether myth or not otherwise there would he no
n -c-ssity ("op my coming here to-day, as an effect of that kind
of teaching. As a spirit I have never found, with one exeejv-
ti )ii, that any of these so-called gods had a real existence.
This one exception is Gautama Buddha. I have seen him as a
spirit ; hat he is surrounded, in spirit life, by a sphere which I
have no desire to enter it is too monotonous for an old soldier.
The kind of sphere that surrounds Buddha is one of rest. He
taught that here, and, therefore, reaps that result in spirit. I
like progression. I do not believe, so far as I have seen during

REGIT LUS. 211

twenty-one hundred years of spirit life, there is any doctrine
or teaching that would impress me, or lead me to give up my
individuality, for all the happiness of an eternal quiet. My
name when here was M. Atilius Regulus, 251 years B. C."

Refer to Smith's Dictionary of Greek and Roman Biograjdiy
for account of Regulus.

It was this beloved Roman martyr whose spirit returned and
testified as set forth in his communication. His testimony is
only cumulative as to the fact that the Greek and Roman re-
ligions were hut copies of the Egyptian religion of Osiris, or
the sun personified ; and that the dogma of a belief in gods,
the sons of virgins, was common to all religions in his day. It
would seem from the testimony of spirit Regulus, that the
rivalry between the priests and temporal rulers of men to
obtain supremacy, was as desperate two thousand years ago as
it has been ever since the priests managing always to triumph
in the end. It is an undeniable fact that Prometheus, dying on
the Scythian crag, was regarded by the Greeks and Romans,
hundreds of years before the alleged birth and death of Jesus,
as being as much a saviour of mankind, as the latter Christian
myth is now by Christians. We are told by this unselfish
Roman spirit, that of the so-called gods that are claimed to
have existed, he had seen but one as a spirit and that one,
Gautama Buddha. His description of the spirit sphere of
that great and good spirit, is perfectly consistent with the
teachings of that renowned religious leader. The communica-
tion is perfectly consistent with the historical facts regarding
Regulus, and I believe is perfectly authentic.

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tyDBEHT II.
Of France.

" I am here to-day to help to spread the light. There was one
fault in my earthly career that follows me as a spirit. I was
too pious. Piety carried to an extreme length begets bigotry,
and you become so absorbed in it, as a leading idea, that any
one who does not agree with you, you regard as an enemy of
truth. At the time I lived in mortal form, Catholic Christian-
ity was in its darkest period. Nearly all light had become
extinguished. Altars, priests, wafers and tapers created a kind
of dim religious awe, which curses all spirits, that become en-
wrapped in that kind of religious folly. No religion that
excludes the light of free inquiry will fail to produce, in your
minds, a dim uncertainty which gradually brings you to that
point that you throw over all the things of the mortal life to
live in that religious world of your own imagining. Asa mortal
I believed too much. As a spirit I wish to undo that. 1 have
found through inquiry and work in spirit life, that the Great
Infinite has marked out no set of religious rules for men to be
governed by ; but there are rules that we may learn by experi-
encethat which becomes a truth, morally certain to us. But
priests have perverted the truth by means of dying rams, lambs,
crosses, virgins, and Latin jargoj). I know now as a spirit what
1 never knew as a mortal, and that is, that Christianity is an
astrological legend, and every true Christian who lias his eyes
open to the truth, acknowledges it to be so, in spirit life. No
one who ever lived was more earnest in propagating Catholi-
cism than myself, and the priests conferred on me a title which
has been a curse to me spiritually, that of "Pious." That title,
as bestowed by priests, has cursed every spirit that it was ever
conferred upon. There is blood attached to it, and untold
suffering; and many men whom the priests excommunicated,
are occupying to-day, in spirit life, higher positions, and enjoy-
ing greater happiness, than the so-called pious ones of history.
I know positively, from conversations had with that great
spirit, Apollonius, that every head or bust or picture now held
sacred as the head of .Jesus ( 'hrist, by < 'at holies and Protestants
alike, is the head of Apollonius of Tyana. I also know, from
what I have learned from the conclave of emancipated spirits,
and their accounts of their earthly experiences, which they
have discussed openly in the spirit world, that the Jesus of the

ROBERT II. 213

Scriptures, the Paul and John, are all derived from the life of
Apollonius of Tyana. The days of truth are upon you, and that
which is crooked shall be made straight. The age of reason,
now dawning, needs but one redeemer, and that is the effort
of each person to be his own saviour. This is a guide-board that
will never lead you astray. All are gods, provided their con-
ditions and environments are god-like. I feel much relieved
in coming here to-day. It is a duty I owe to the misguided. I
lived in A. D. 997. That was when I was in the height of my
power. I was known as Robert the Pious of France. Good-
bye, sir."

We refer to Biographie Generate for account of Robert the
Pious.

This spirit returns and testifies as above, after a lapse of more
than eight hundred and fifty years. The one draw back to the
spirit happiness of this remarkable man, was the fact that he
was a bigoted votary of Christian Catholicism, or of Catholic
Christianity. He testifies positively, as the result of his inqui-
ries as a spirit, that the great Infinite has prescribed no set of
rules for the government of men, and that experience is the
only sure guide to follow. His testimony as to his positive
knowledge as a spirit, that Christianity is but an astrological
legend, while nothing new to those who have impartially
sought to know the origin and nature of the so-called sacred
scriptures, shows that they who were the most earnest and
sincere Christians, in their mortal lives, have, as spirits, become
awakened to the true nature of the terrible delusion which so
completely held them in the vassalage of ignorance and super-
stitious fear. What an important truth he uttei's ! when he
says: "Many men whom the priests excommunicated, are
occupying to-day, in the spirit life, higher positions and enjoy-
ing greater happiness than the so-called pious ones of history."
We have heard much of the assemblies, bands, conferences,
congresses, and other deliberate meetings of spirits, who are
seeking to effect their respective parts in the great work of
human regeneration ; but we have never before heard of the
"Conclave of Emancipated Spirits," of whom this great and
renowned Catholic king speaks. The use of the term conclave,
to designate the nature of that spirit assembly, shows that
emancipated Catholic spirits are working to defeat the contin-
uance of the religious delusion from which they have them-
selves escaped. How long will the walls of Roman Catholic

214 ANTIQUITY UNVEILED.

ecclesiastieism, in spirit life, withstand the prcssureoftlic.se
working emancipated spirits from without ? Not long, we opine.
The truth is becoming rapidly and widely known, and the fear
and dread of it is fast becoming a thing of the past. The bul-
wark of Christianity the Devil is overthrown, and with him,
the idolatrous veneration of consecrated myths and fables. The
purely human origin and invention of the whole scheme of
Christianity can be no longer successfully denied, and the
glamour that arose from its supposed sacredness, is being
dissipated by the light of truth, as the mists of night before the
morning sun. I hail this announcement of Robert the Pious
with the assurance of certainty : "The days of Truth are upon
you, and that which is crooked shall be made straight."

PYTHAGORAS.

The Samian Sage.

" I greet you all : It is just exactly six months that I
have been lighting my way through adverse conditions to
reach you here. To be a sage and philosopher in ancient times
was not a very difficult affair, because it was always a spiritual
affair. All sages, in ancient times, were more or less mediums.
But in your day they are more learned, materially, because of
the different opportunities that you have to acquire knowledge.
I received from a spirit the doctrine of metempsychosis, and I
find that there is something in it, that is the spirit envelopment
of the medium. I also devoted myself considerably to Euclid's
works and was the first, in the Greek history at least, to find the
properties of the hypothenuse, or fourth element; and it has
been revived a greatdeal spiritually in the theory of the fourth
dimension of space. [Zollner's theory] a lame attempt to
find out spiritual things by theory. There is another point
which we must admit is infinitely beyond our grasp and
that is to understand the properties of life in matter. We

PYTHAGORAS. 215

can understand the materialized demonstration of it, but we
cannot understand how it combines, and how surrounding
atoms coming together produce thought. There are spirits in
my sphere who understand this thing ; but the knowledge of
it cannot be forced upon the matter of this planet as long as
there is such a determined opposition to spiritual things. All
the spiritual things of the present day, as felt by the majority
of mankind, are nothing more than adhering to all myths and
stories of antiquity. There is no way to find out the elements
of mind in any better manner than by seeking the God prin-
ciple within yourselves. In that way you draw to yourselves a
combination of the brightest intellects from the spirit world.
All morality, as taught by me in my " Golden Verses," was
simply the result of observation and experience, and I received
many of my precepts from the poets before my time, Homer,
Hesiod and others ; and all of the sages in those days taught
their own doctrines to certain schools of men, who retired into
their caves or gardens, and there all such minds were moved in
trance, in the same manner that I move this man to-day.
Sometimes they were conscious, and sometimes when the
deepest thoughts were given, in a deeply unconscious state.
All gods and goddesses have grown out of names, to signify
certain qualities that exist within the human body, such as
patience, perseverance and all other virtues; and even the
passions are represented in Grecian mythology, and were so
understood by the learned of my day. And, as the cross is the
symbol of the Christian religion ; so these gods and goddesses
were the symbols of certain appetites, passions and virtues.
There is an approach of the noblest, highest and purest intelli-
gences in the spirit world towards this earth, but between you
and these spirits lies the magnetism of ignorance which
hampers every intelligent spirit and keeps it from expressing
what it really wishes to, when it does control a medium, and
this magnetism is thrown off daily by mortals, and intercepts
progression ; and although you stand forward in the strife, you
will find few at the present day with intelligence enough to
comprehend what spiritual phenomena they get. And why
should they care for more, when they will not understand
what can be demonstrated. At my time it was just as diffi-
cult to make a man understand truth, as it is to-day that is
we labored under the difficulties of superstition. Priestcraft
always stands in the way of progression. The more ignorant
the hearers of a priest the less work he has to do ; and the more
enlightened they become the more difficulty he has to main-
tain his position. Therefore you will always find these teacheis
of superstition, enemies to progression. The ancient nations

216 ANTIQUITY UNVEILED.

of the world, at my time, had more intercourse with each
other than you would .suppose; and, living ms I did, almost
at the same time, as Confucius the Chinese philosopher,
J met with some of his disciples and compared with them our
respective teachings; and you will And that the "Golden
Verses" of Pythagoras, and the "Wisdom Precepts" of Con-
fucius have a sameness in their teachings. You will also find
that the first great teachers living more natural lives nearer to
nature did not express themselves with the elegance of some
of the younger poets and philosophers ; hut in the very beauty
of simplicity. Instead of using learned words to express your
thoughts, it is best to put your ideas in the simplest form
possible. You will hereby avoid misconception ; you will, also,
be better understood. It has grieved the spirits of my day to
look from their schools of philosophy in spirit life, ami see the
progress of those superstitions that kill the soul, all over this
great planet. It is almost impossible to uproot them, unless
you commence with the child in the mortal form. There is
another great difficulty with all spirits, Christian, Mohamme-
dan and Pagan, they are so imbued with superstitions, that
even if they reason themselves out of them at maturity, when
they come to what is termed death the earliest impressions
being the most vivid, and marked the deepest upon their
spirits, holds them in the meshes of superstition for long years
after in spirit life. So there is nothing I know of that will
redeem mankind so effectually as educating t lie child properly
spiritually especially. And I also see that this impress of
supristit ion is marked upon the seed that makes the infant in
the mother's womb. It grows with the first root in that womb ;
and I tell you that it is here that this radical reformation must,
take place. But a false modesty chains people's intellects at the
present time in the mortal life. It is at the very commence-
ment of life that the purification must begin ; and out of this
will grow such an intelligence that superstition will no longer
find a resting place in any mind. Six hundred years before
t he Christian era in my time these points were well under-
stood, hut they have been lost in the confusion and Babel that
followed after. The principal power in the fostering of super-
stition has been ambition men's ambition to rule by any
means whatever. They cared nothing for truth and it was a
set: "What I promulgate or die." War is one of the grainiest
destroyers of progression. That is.it inflames men's passions
-and passionate reasoning is always wrong. Cool and calm
deliberation is the best saviour 1 know of, and one that I
would reeon i mend to all spirits and mortals. Then 1 is one who
will follow me Inn- to-day. approaching nearer to your time,

PYTHAGORAS. 217

who can discuss the ethics of the Christian and Pagan religions,
better than any man or spirit that I know of, his name is Am-
monius Saccas. He can throw more light upon the Christian
superstition, because he is one of the founders of it. And,
therefore, with my blessing to you all, you can sign me Py-
thagoras."

Refer to Thomas's Dictionary of Biography for account of
Pythagoras.

What is found in the work above referred to is substantially
all that is historically known of the Samian sage, one of the
most remarkable men that ever trod the earth ; but, read in
the light of the above communication from his spirit, after
twenty-five hundred years above in spirit-life, how wonderfully
do they display the secret of his undying influence over the
generations of men who have succeeded him since upon the
earth. We would call the reader's attention to the spirit's state-
ment, that for six months his purpose had been frustrated, by
the infernal influences which had overcome the medium, and
taken him from the control of the intelligent and sage spirits
who had been and were using hirn to give the truth to the
world.

Important indeed is the assurance that in ancient times all
sages were mediums, and drew their inspiration and profound
knowledge from the exhaustless fountain of Spiritual wisdom,
now so freely pouring forth its limpid waters of truth to cleanse
and purify a priest defiled and grovelling world. To those
calling themselves Spiritualists who would if they could, drag
Spiritualism down to the level of Christian superstition, and
make its Jesus-myth its cap-sheaf, we would say ; if we must
go back to ages of Spiritual darkness to find a suitable char-
acter to lead or head the modern Spiritual movement, there
would be some sense and reason in adopting Pythagoras as that
leader or head, but none whatever in adopting the mythical
character, Jesus, whom no one ever heard of until nearly a
thousand years after Pythagoras, was worshipped by the
learned and polished Greeks as the Saviour of mankind.

What the spirit says of the almost ineradicable effects of the
erroneous religious training of children upon the enslavement
of spirit in the after life, is what has been confirmed by thou-
sands of returning spirits who have come back and testified
thereto. Spirits whose infant minds were poisoned with every

218 ANTIQUITY UNVEILED.

kind of superstitious training have, with one accord, borne
testimony to the ruinous effects of their early training, of a
religious nature. If there is such a thing as an unpardonable
sin, that sin is the one which every priest, minister, clergyman,
and their mistaken followers, commit, when they inculcate
in the minds of children of tender years, the theological false-
hoods invented for the enslavement of the minds and con-
sciences of mankind. To such an extent has this crime been
perpetrated, that in the earliest embryotic stages of individual
human development, the seed of superstition is implanted in
the being to grow, develop, and curse it, not only through its
existence in its mortal body, but to follow it beyond the grave
far into its spirit life. It is such important truths as these that
the spirits of the ancient sages and benefactors of the world,
are laboring to bring before the present and future generations
of earth's inhabitants.

AJVIJVIONHJS SACCAS.

"May the rays of the Sun of Truth never be obscured by
Ignorance. At the time when 1 lived at Alexandria, in Egypt,
there was a general inquiry into the religions of all nations, and
the presentation of their different creeds and beliefs ; and the
object of this was to accumulate the utmost wisdom possible in
the smallest space. Therefore Brahmans, Buddhists, and fol-
lowers of Apolloniusof Tyana and Potamon, and all the Roman
schools, met to compare their ideas of God. The (iymnosoph-
ists, Gnostics, Eclectics and other schools were concerned in
that comparison of religions; of all of winch schools 1 became
a teacher. Our principal guide-book, or symbol, as you would
call it now, was a book compiled by one Mareion, and this man
had taken its contents from a follower or disciple of Apollonius
ol Tyana, one Damis. Apollonius of Tyana had a hook of
figurative revelations written by his hand while controlhdby
spirits in the Isle of J'atmos; and this has become what is
called the Hook of Revelations. Hut if you could find another
book of Apolloniii-, "The Key to the Initialed," that key
would -how vou thai the book of "Itevolation" is not a proph-

AMMONIUS SACCAS. 219

ecy of coming events, but was simply a combination of tbe
teachings of the Brahman and Buddhist orders of priests, to
express a kind of Masonry well known among themselves ;
and was destroyed by St. Cyril at Alexandria. (That is, the
copy that fell into his hands, one of the only two copies that
were extant in my time.) And I taught concerning these
mysticisms, calling myself and followers Mystics. Potamon
was my teacher ; and he taught directly from the books of
Apollonius of Tyana. These teachings were a combination of
all the religions then known, out of which all the Christian
gospels have been compiled. Christianity was not first taught
at Antioch, nor was it taught in the first or second century, but
about 225 A. D. ; and was taught at first under the name of
Gnosticism. I do not know whether I will have power enough
to finish to-day. [Will you come again and finish what you
wish to impart?] I will try to, but to sum up all these decep-
tions, and errors through a man who is entirely ignorant of
them, is rather difficult. Gnosticism was taught by a Gnostic
named Basilides, nearly similarly to what is contained in the
Christian Gospels. He lived in my time, and his books came
into tbe hands of those named, as the first Christian bishops,
by Eusebius. But you need give no credit to Eusebius, or very
little, except as to what relates to his time and fifty years
previous. Apollonius of Tyana called his revelations by differ-
ent names, in order to be understood in the different tongues
of the nations he taught amongst. But his writings were
altogether written in the Syriac-Cappadocian tongue and not
in the Greek, as the translators of the Christian Scriptures pre-
tend they were. It is dilficult to sum all these things up on
account of not being able to give you corroborative evidence of
the truth of what I say. There are numerous books extant that
cannot be reached, and we do not know how you can get at
them, because the priests, bath Catholic and Protestant, have
them hidden in their libraries. At Alexandria, in my time, there
was a great deal of contention some saying I am a follower of
Potamon others, I am a follower of Ammonius, and so on ;
and the contentions of these schools resulted in the destruction
of a great amount of valuable manuscripts amongst themselves
and their descendants. But I have stated enough here to-day
to make plain the origin of Christianity. [You were a Greek,
were you not?] I was a mixture of Greek and Cappadocian.
That is, I was born of a Greek father and a Cappadocian
mother at Alexandria; and in my early life I was nothing
more than a common porter. [Were you yourself a medium,
and did you write and teach as a medium?] [ taught under
spirit influences at times. [Were you conscious then?] At

220 ANTIQUITY UNVEILED.

times I was, and at other times] was not. A great deal was
written by my hand that was not dictated by my brains.
[Were your written teachings not destroyed, for they say you
left nothing written?] I left a half dozen scrolls containing a
description of these teachings, of different bodies of men, such
as the Brahmans, Buddhists, Gymnosophists and the Eclectics
under Potamon ; and commented upon them, writing my
opinion as to how far they were correct, and how far they were
erroneous. These writings were not all destroyed ; some of
them are extant, but they are kept by learned scholars for their
own benefit. [How is it that you ancient spirits are cognizant
of what has been done since your time, and what is in existence
of those ancient books? How do you keep track of that?] We
see the motives of those who come after us, and we watch them.
There is an affinity between us and our writings, and the con-
sequence is, we want to see their effect for good or evil, because
we feel that these effects are a justification of our opinions while
living on earth. Adieu."

Refer to McClintock and Strong's Cyclopaedia of Ecclesiasti-
cal Literature and Dr. Lardner's work for account ofAmmo-
nius Saccas.

It is truly amusing, but pitiful, to read such theological
Uounderings as that of the learned Dr. Lardner, to argue away
the facts that Ammonius Saccas, the Alexandrian philosopher,
and the founder of the Neo-Platonic school of theology, was
the author of the "Evangelical Canons," which Eusebius of
Casarea afterwards followed; and that Neo-Platonism or the
Eclectic system of theology and philosophy, not only ante-
dated Christianity, but was the ground work upon which the
Christian system of superstition was erected.

If Eusebius, who is the almost sole authority for the earliest
facts concerning < 'hristian ecclesiasticism, was so stupid as not
to know what Ammonius it was whose "Evangelical Canons,"
he followed in establishing the Canonical books of the so-called
Christian Scriptures of to-day, then is the Christian Bible
without any authentic basis whatever; for if Eusebius, the
Christian Church historian, could make such a blunder as to
attribute the "Evangelical Canons" he followed, to a heathen
philosopher, then the whole foundation of Christianity must
necessarily rest on heathen mythology.

Eusebius was undoubtedly right in insisting that "Ammo-
nius Saceas continued a Christian to the end of his life,'' anil
equally so w as Porphyry who insisted that he u as not a Christ-

AMMONIUS SACCAS. 221

ian at all, but simply an Eclectic philosopher. The contradic-
tion between these claims is only apparent. The Eclectic or
Neo-Platonic, or Alexandrian School of philosophy, flourished
more than a century before, the Christian designation was
attached to, or substituted for, the philosophical canons and
tenets established and taught by Ammonius Saecas, and fol-
lowed by Eusebius of Csesarea. The protracted struggle for
supremacy between the Neo-Platonists and the Christians, was
to all intents and purposes, between those who honestly sought
to show the mythological and philosophical origin of the so-
called Christian Scriptures, and those who sought to conceal
that essential fact by falsely pretending that those scriptures
were a divine and new revelation of God's will to the human
race. As, what is called Christianity, is nothing more nor less
than the teachings of the "Heathen" philosopher, Ammonius
Saccas, it was entirely proper for Eusebius, whose labor was
directed especially to conceal the pagan source of Christianity,
to call him a Christian. It was equally proper for Porphyry
to insist that Ammonius was a "heathen" philosopher, who
was willing the truth should be known as to the source of his
system of philosophy, as contradistinguished from the Christ-
ians, who in his time were seeking by every means possible, to
conceal the heathen origin of their religion. What Ammonius
wrote in the way of "Evangelical Canons" we can only infer,
for they have been concealed, lost or destroyed ; but as they
were followed by Eusebius, and as Eusebius was most promi-
nent in the Council of Nice, (325 A. D.) that established the
Canonical Scriptures of to-day, we may infer that the Evan-
gelical Canons of Ammonius and the Canonical Christian
Scriptures are the same. Thence, it becomes of the greatest
interest to know what the "Evangelical Canons" of Ammonius
were. This we claim, the above communication from his
spirit through an uneducated medium, fully and satisfactorily
settles.

Space will not admit of any further collation of facts, all
tending to show the substantial correctness of the statements
made by the spirit, and identifying the spirit in a way that is
incontrovertible. We can hardly overestimate the value and
importance of the statements of this learned and truthful spirit.

In closing we would call attention to the following corrobo-
ration of the correctness of Eusebius, in attributing the "Evan-

222 ANTIQUITY UNVEILED.

gelical Canons" which he followed, to Ammonius Saccas. The

spirit says : " I left a half dozen scrolls containing a description
of these teachings, of different bodies of men such as the
B rah mans, Buddhists, Gynmosophists and the Eclectics under
Potamon, and commented upon them, writing my opinion as
to how far they were correct, and how far they were erroneous."
What reason is there to question that the writings referred to
by the spirit as left by him were the "Evangelical Canons'
followed by Kusehius? We can see none, and for the present
must leave the subject there.

Caius Valerius JVIaximianus Galetuus.
A Roman Emperor.

"I samite you all : However new this may be to moderns,
(I mean the demonstration of the fact of a departed spirit
manifesting itself through the physical or natural form of an-
other) it was old when I lived. I fought the Persians and
fought them fearlessly, but of all the people that I ever met
whilst in the material form, there are none whom I invoke the
gods to curse more fiercely, than those things called Christians.
Why should I hate them so fiercely? You shall have my testi-
mony. Oil ! ye gods, what a patchwork this Christianity is. It
is made up of the theories that they stole from all Pagan my-
thology and Pagan precepts, and combined them to construct
that damnable refuge of theirs, to throw their sins upon an in-
nocent person that is they erected a myth, and then cheated
their fellowmen witli their god-man. In spirit life, where can
you find in all the spheres of all religions that existed, such a
nest of hypocrites, as the so-called Christians. It was myself
who, through my powers as a general in the Roman army,
made Diocletian issue hrs famous edict against the Christians.
Because, not open to controversy, like the pagan priests, they
shielded themselves behind that damnable mandate : 'Thus
saith the Lord,' ami wanted to combine church and state. I
fought for my laurels I gained them by overcoming the
enemies of my country, and I wanted no meddling priests
between me and legitimate power, won hy my own good right

GALERIUS. 223

arm. The destruction of Rome was achieved through Christ-
ianity, and I, a Roman Emperor, feel it my duty to say that
these scoundrels, the Christians, were begging favors for their
religion in every court where they could get an entrance. For
all men of intelligence knew the story of Jesus Christ was
nothing but the old story of Christos or Chrishna of India re-
vived. And when called upon to show what they believed
they could show nothing but the writings of Marcion and
Lucian, Romans who stole the writings of Apollonius of
Tyana. The Gospel of Marcion, in my day, was stamped with
the name of Marcion's heirs in a direct line. For at that time,
be it known to you, when a man died and there was no name
attached to the writings he left behind him, they were desig-
nated by his name. In fighting a Persian general and captur-
ing his camp, I captured the writings of Zoroaster, and Dio-
cletian submitted them to a comparison with the writings of
the Christians. The Christian writings were declared to be
fraudulent, and therefore his bloody decree against them.
There is now an infusion of Spiritualized matter in the air you
breathe upon this planet that foretokens the destruction of
Christianity. I gave my name through the controlling guide
of the medium in order to utilize all the powers possible in
this control Caius Valerius Maximianus Galerius."

Refer to Thomas's Dictionary of Biography for account of
Galerius.

Such is briefly the account of the man whose spirit returned
after more than fifteen centuries, to explain what has been so
carefully concealed by the Roman Catholic and Protestant
priesthoods, the true reason of Diocletian's persecution of the
Christians through his edict of 303 A. D. In order that the
reader may understand the wonderful significance of that
communication, we refer to McClintock and Strong's Cyclo-
paedia for account of Diocletian.

The communication of the spirit of Galerius, throws a flood
of light upon the real cause of the issuing of those extermina-
ting edicts of Diocletian against the Christians. It seems it
was not until after the defeat of Narses, king of Persia, by
Galerius, that the edicts in question were issued. It is admitted
that Galerius was instrumental in bringing about the issuing
of them. It is admitted that Diocletian submitted some
propositions of Galerius, concerning the Christians, to a coun-
cil of military and judicial officers, and not to the pagan
priesthood as he naturally would have done had the question

224 ANTIQUITY UNVEILED.

boon one of religion. And finally, it is admitted that the
result of the deliberations of that council, was a judgment
that the schemes of the Christian priesthood, included the
destruction of the Roman institutions, political :is well as
religious.

No one can thoughtfully read that communication, by the
light of the admitted facts of history, and not be struck with
the great probability of its truthfulness, and authenticity. It
was natural that Galerius should have felt so bitter a hatred
toward a class of men, whom he believed to be the enemies of
the Roman civilization. When, as he states, he captured the
writings of Zoroaster in the camp of the Persian king, and
discovered their analogy to the Christian writings, he deter-
mined to use them to expose the fraud of the Christian priest-
hood, in holding out this plagiarism of Persian paganism to
the Roman people as the word of God. It would seem that the
fraudulent nature of the Christian teachings were fully made
out by the comparison instituted by Diocletian, of the Zoroas-
trian and Christian tenets, dogmas and doctrines, and hence
the wise decree of Diocletian against the monstrous scheme of
deception. It would also seem that the Christian priesthood have
undergone but little change in all the centuries that have since
rolled away ; for we have them to-day plotting to overthrow
the republican and liberal institutions of this country, as they
did the then most advanced and beneficent institutions of the
Roman Empire.

GEOKGE DEY VERDUN. 225

GEORGE DEYVE^GU^.

" I address YOU,MONSrEUR : I first made the acquaintance
of one Edward Gibbon at Lusanne, and we associated in a book
which was a failure, called "Menioires de la Britagne," and
afterwards I speak of him, in my Research into the Rise and
Progress of Christianity, and it called forth a work from
Gibbon and myself called iEneas, The Lawgiver, in the Eleu-
sinian Mysteries ; and I was just as well convinced as a mortal,
as I have since become as a spirit, that the Eleusinian Mys-
teries, helped to make up Christianity as at present set forth ;
and tliose Eleusinian Mysteries were composed of books com-
memorative of the Grecian harvest home, and at the harvest
time they ate or drank the blood of Bacchus in the juice of the
grape in conjunction with eating the bread or body of Ceres,
the Goddess of Corn ; and here you have the real foundation
of the supper of Jesus. An investigation into the ancient Greek
will satisfy any person of the truth of what I here assert. In
the mouth of this vEneas are put the words that signify; "I
am the bread and the life." He acts as the hero in the tragedy
or affairs of life. This book is one that the Christians have
done all they could to suppress. Ques. What was the title
of the book? Ans. " iEneas : the Lawgiver of the Eleusinian
Mysteries." Ques. Isitextant? Ans. Yes; but it is very rare.
It is one of Gibbon's works, but difficult to find it. The clergy,
after the death of Gibbon bought up all copies but what were
in the hands of a few individuals, to prevent it from becoming
public. Christianity as I find it in spirit-life, is a com-
bination of Indian, Persian, Egyptian and Grecian mytholo-
gies ; and all that they set forth as being accomplished by their
god-man Jesus, can be found in those ancient mythologies.
Such Messieurs, has been the result of both my mortal and
spirit investigations. I thank you, because I wish the truth to
be known. [You are a thousand times welcome. It is for us
to thank you spirits who come back here, to give this informa-
tion about things that have been so covered up or destroyed.]
It is just as necessary for us to give you the information, as it
is for you to receive it ; because it is a law of recompense for
the mistakes of those who have lived before you. M. Deyver-
dun is my name."

Refer to Biographic Universelle for account of Deyverdun.

Perhaps the time has come when those "Critical Observa-

226 ANTIQUITY UNVEILED.

tions" of Gibbon, will be of greater general interest tban they
were when the Christian clergy bought up that work, over-
throwing Warburton's hypothesis as to the divine authority of
Moses as a lawgiver. It may yet be our privilege to obtain that
work, and give it to the werld, in a new edition, with such
notes and comments as the work undoubtedly meiits. But the
striking feature of the communication of Deyverdun is, that
our attention should be directed to this subjeet at this time and
in this connection.

Heimlich Ebethat*d Gottlob Paulus.

" I salute you, MYNHEER : Has it ever crossed your mind
that in all these communications that have been given to you
in regard to Christianity, that there is one gospel about which
very little has been said namely, that of St. Matthew. You
have had communications in relation to the Gospels of St.
Luke or St. Lucian, of St. Mark or St. Marcion, and of St.
John or Apollonius, but 3011 have had none about the Gospel
of St. Matthew. As a student of the so-called Scriptures,
when in earth life I was struck by the fact that I could not find
an original Gospel of St. Matthew. The other three gospels I
found accounted for in the way they have been explained to
you. The reason of this was that the Gospel of St. Matthew
was a very different gospel from the other three, and originally
was written in the Hebraic-Samaritan tongue. It is of Phoeni-
cian origin and embodies the Phoenician idea of a god-saviour,
and in that tongue was known by the title of Mathieuo. The
" ma" meant spirit or life as it exists in the human form ; the
"thieu" is analogous to the Greek "theiis;" and "o" is the
everlasting eirele; and the whole word Mathieuo meant the
spirit of God working in an eternal eirele. And it was so
understood in the days of Basilides the Gnostic, about 200 A.
1)., whose writings were extant in the days of Faust or Kaus-
tus, and were published by him. Indeed this was one of t lie
reasons why the priests incarcerated him and levied upon bis
property, and sought to suppress the publication. A few copies,
however, are still extant, one of which copies came to my
notice. The whole of that work was ascribed to the action of

paulus. 227

the Buddhist council of Zaiska I think it was called held
under the authority of the Hindoo ruler or king, Ardilua
Babekra, a Buddhistic priest and king. It was the digest of
the sixteen gospels of Deva Bodhisatoua, all teaching of gods
or god-men who were regarded as saviours of mankind. This
Mathieuo claimed to be the principal disciple of Deva Bod-
hisatoua, or supporter of the doctrine of Christos, in connec-
tion with one Arjoun ; and that while the first was the St.
Peter, the second was the St. John of the Phoenician gospel of
Mathieuo. This Phoenician version of the life adventures
and career of Christos was accepted as sacred, and applied in
their worship of their sun-god or god of fire, by the Phoeni-
cians. There is a passage that you will find in the Christian
Scriptures, of letting your seed pass through the fire to Molech.
This Phoenician St. Mathieuo account of Christos fell into the
hands of the Armenians, and became their sacred gospel as
far back as the days of Abraham, and continued so until A. D.
350, when it was adopted by the priests and rulers of Cathol-
icism, who in order to get the Armenians to agree with or
follow their doctrines, inserted in it the sacred scriptures, and
this is the origin of the gospel of St. Mathieuo as I read it in
the Armenian tongue. In my life I was what might be termed
a Unitarian, or one-god man, and it was the knowledge of
the facts I have stated that made me an opponent of the New
Testament. The Armenian gospel which came into my hands
I obtained from a Greek, Constantius by name. He had ob-
tained it at a town in Armenia near the foot of Mt. Ararat,
and he showed me that it was of Armenian origin. I tried to
get it translated, which I found most difficult, because it was
written before the time of Attila, the Hun, and was in a very
ancient text. After a great deal of trouble I found an Arme-
nian at the Hague, in Holland, who understood the ancient
Armenian alphabets as they had been handed down from his
ancestors, who explained their meaning to me. Faust had the
same Armenian gospel of Mathieuo translated by one Joan-
nes, but this Armenian copy was nearly the same as the
Gospel of St. Matthew now. But I undertook to find the
whole matter out for myself and through the assistance of the
Armenian named, translated it into German. But it was never
published, on account of the opposition of my children. I
think the original and the translation could still be found by
applying to one of my relatives, who has them in possession
at this time. I died at Heidelberg in 1851."

Refer to McClintock and Strong's Cyclopaedia of Ecclesias-
tical Literature for account of Paulus.

228 ANTIQUITY UNVEILED.

In view of the unanimous ancient testimony that the Gospel
of Matthew was not originally written in Greek, and was
written in a Syro-Chaldaic tongue, it is marvellous that modern
Christian priests should have committed the fatal blunder of
claiming that there was also an original Greek version of that
Gospel. That the Greek version of the first Gospel should
only be a translation of a Syro-Chaldean original, is a fact that
settles the question for the other three gospels as well. Being
all of the same nature, as they appear in the Greek, they are
equally copies of translations of older originals in some other
tongue. Being in Greek, they are the work of Marcion, Lucian
and Apollonius, who were all educated Greeks, and who
doubtless used the same original or originals in giving their
respective versions 'thereof. The claim that Matthew ever
wrote a Greek Gospel is preposterous, for being a Jew, as is
claimed, he could not have written in Greek, being uneducated
even in the learned Hebrew tongue. It must not be forgotten
that it is not claimed that the original of Matthew was in the
Hebrew of the learned priesthood, but in the common tongue
of Syria, Cappadocia, Mossopotamia and Palestine. It is known
that Apollonius wrote in that conglomerate or mixed Syro-
Chaldaic tongue.

Thus do modern Christian divines labor against truth
reason, and common prudence, to conceal the fact that the
Gospel of Mathieuo, of the Buddhistic canons, afterwards
adopted by the Phoenicians, and still later by the Armenian
priesthood as their sacred gospel, was the original of the com-
paratively modern Greek canonical Gospel, according to St.
Matthew. We have cited more than enough of Christian
admissions, to show that what the spirit of Paulus claims in
relation to the origin and nature of the canonical Christian
(iospel of St. Matthew, is not only possible, but most probably,
if not certainly true.

From what Jerome haa testified in relation to a Nazarcne or
Syrian gospel, as being identical with the Gospel of Matthew,
as found in our reference to McClintock and Strong's Cyclopae-
dia of Ecclesiastical Literature, there is little doubt that about
.':">(> A. I)., as the spirit of Paulus states, the Catholic priesthood
sought to win over the Armenian worshippers of the Hindoo
Christos, by canonizing and adopting the Buddhistic-Armenian
gospel of Mathieuo. Should the copy of the Armenian gospel

PAULUS. 229

of Mathieuo be found of which the spirit of Paulus speaks, it
will be hardly worth while for the Christian priesthood to
continue to insist that the first gospel, or the original one, has
any claim to be regarded as a sacred or divine book, and with
its downfall, the other gospels, and the epistles will have to
share its fate. Bold, fearless and independent as was Paulus,
the acknowledged leader of German Rationalism, and much
as he wrote throwing doubt upon the authenticity of the New
Testament ; he never made known his weightiest reason for
impeaching the sanctity of that compilation of ecclesiastical
plagiarism and deception. As a spirit he comes back and dis-
closes that reason in the clearest and most satisfactory manner.
From a learned doctor of this city, we have learned the fact
that Paulus was opposed by his family and relatives without
exception, which accounts for his suppression of his transla-
tion of the very ancient Armenian gospel of Mathieuo,

The spirit's reference to a Latin or Greek translation of the
Armenian Gospel of Mathieuo by Joannes, for Faust or Faustus,
and his incarceration, and the confiscation of his book, can have
reference only to the following fact as mentioned in the
American Cyclopaedia, article "Faust."

"At the sacking of Mentz, in 1462, by one of the two rival
archbishops, Adolph, of Nassau, Faust's workmen were scat-
tered, and the printing process, which had been kept as a
secret in Mentz, was divulged by them in other countries. A
short time afterwards, however, Faust was enabled to resume
his operations."

Be that as it may, there is good reason to question the truth
of the spirit's statement that he saw a copy of Faust's published
translation of the Armenian gospel of Mathieuo confirmed as
fully as his communication is by general historical facts in all
other essential respects.

230 ANTIQUITY UNVEILED.

SICEBE^T HAVE^CflMP.

"Goon morning, sir: Let 113 not darken counsel with
many words. It is this sentence that has caused the present
chaos of beliefs. All truth is simple, and possesses the beauty
of symmetry, whilst lying words need good memories to sub-
stantiate them. No man that ever lived, or perhaps who will
live after me, devoted more of his time to the close analysis of
the Greek and Latin classics than myself. But after all the
study of the manners and customs of the East, I find that there
is nothing in Christianity but what existed before that word
was even introduced ; and my authorities can be found in any
library without proceeding to the trouble of looking for more
proof upon the real identity of such a mad creation of mortal
man as Jesus Christ. I knew it when here. I was false to my
trust. Why? On one hand stood honor and preferment; on
the other hand stood disgrace and despair. The further I went
into the investigation of the claims of Christianity, the more I
became convinced that it was a damnable imposition. First
from the writings, as translated, of a follower of Apollonius of
Tyana, called Damis, and which was extended at the Court of
Tiberius Csesar, and was there written by one who has no his-
torical name, called Allosius. This man had it direct from
Damis himself ; and this was in the possession of the Societe
JJiographique, and it was submitted to me at Leyden by the
French Embassador. I examined it and returned it to them
marked in German with this sentence that "No stronger proof
could be had that Jesns Christ was Apollonius of Tyana, and
also St. Paul and St. John, than is set forth in this manuscript,"
and I never saw it afterwards nor any one else ; but it was
submitted to me simply because I was the only one at that
time, that held the key to the writings there expressed or set
forth. [Was that writing the manuscript of Apollonius'.'] It
was the writing of his disciple Damis. Now, I have no doubt
hut that this manuscript exists, for I think that the one that
was entrusted with it was of such an ambitious character that
he held it and left it to his heirs. [Do you remember who that
was?] I do not know whether you will find his name extant
or not, hut he was known as Pierre Durand, he kept it to extort
money from the Christians or Catholic clergy. [What position
did he hold at that time?] At that time lie was Secretary in
the diplomatic corps ; and he was a messenger, lie was a good

HAVERCAMP. 231

scholar himself, and understood the points that I had made
there, and it was necessary to buy his silence. All those anno-
tations of mine upon the characters in the Hebrew Bible, (the
Old Testament) were munificently paid for by parties interested
in the propagation of Christianity. That is they bought me,
to make them clear as possible, in order that they might be a
standing reference to future generations. All these notes and
comments have been a burden on my shoulders as a spirit ;
and I wish to add that I have something further to say, but I
cannot get the proof, and I want to furnish you with the abso-
lute proof. On some future occasion I think I can give you
direct information that will tend to make all priests, both
Catholic and Protestant think, to use an old-fashioned term,
that "A hornet's nest has broken loose." But you see, in the
first place, I have to feel my ground through this medium.
That is, to be able to force my ideas in such a clear and lucid
manner, that they can never be disputed hereafter. This is
only an experiment for me, for what I shall do hereafter at a
fitting opportunity. You may sign me Sigebert Havercamp,
Professor of Rhetoric in Leyden University. Died in 1742."

Refer to Biographie Generale, for account of Havercamp.

Froin the above account of Havercamp, it may be seen that
he was a very learned man, in all that appertained to antiqua-
rian literature or numismatics. He was, therefore, the person
of all others who would have been likely to have been sought
to explain the nature of the manuscript of which he speaks. It
is this truly learned man's spirit that tells us, through the
organism of a medium, who never heard of him, that his study
of Oriental manners and customs, convinced him, when on
earth, that there was nothing whatever original about Christ-
ianity, so-called ; and that everything relating to it existed
before the word Christianity was known. Yet such was the
tyranny exercised over even the most learned men of his time,
by those interested in propagating that superstitious delusion,
that Havercamp did not dare to divulge the truth in relation to
it, as he knew it to be. What but a curse has the Christian
religion been to humanity ? Rightly does the spirit of Haver-
camp characterize it as a " damnable imposition." But the
great disclosure made by this spirit, is the fact that as late as
the eighteenth century, a translation (we presume in Latin,) of
the writings of Damis, the beloved disciple of Apollonius of
Tyana, made by one Allosius, at the Court of Tiberius Caesar,
was still in existence. The spirit tells us that Allosius, the

232 ANTIQUITY UNVEILED.

translator, had the original manuscript directly from the hands
ofDamis himself. This translated work, it seems came into
the Societe Biographique, of France, and was submitted to
Havercamp for examination, as the person best calculated to
determine its character and value. The spirit tells us that after
examining it, he returned it to the French embassy with this
sentence written upon it : "No stronger proof could be had
that Jesus Christ was Apollonius of Tyana, and also St. Paul
and St. John, than is set forth in this manuscript."

CHAFES DE B^OSSES.

"Good day sir : I was the first president of the parlia-
ment of Burgundy, about from 1760 to 1770 ; but it is not of
that I wish to speak. It is in relation to my literary labors,
rather, that I would speak. I wrote a work called The Wor-
ship of the Fetich Gods, the principal object of which was to
show the belief of the African tribes in spirits. Instead of in-
dividualizing them, they generalized them, such as the spirits
of the air, of lire, of water, of lightning, storms, earthquakes,
etc., all of which they believe are evil spirits trying to ruin
them through their destructive agencies ; the power of which
they so well knew. But it is not of this book particularly that
I desire especially to hold forth at this time. No man, except-
ing myself, ever undertook to collect the writings of Sallust.
I collected almost seven bundled detached fragments written
by him, and tried to put them in i lace, in order to supply the
missing parts. I n pursuing this work and examining the history
of his times, the first thing that struck my attention was the
manifest sameness of all religions. That is, I discovered that
Christianity was a mixture of the preceding religions, and that
it ushered into the world .nothing that was new, or nothing
but what pagan martyrs had died scores of times for main-
taining, before there was ever a Christian martyr. Ami a most
singular feature of those writings was the simple changes that
had been made in names. First there was a Brahm, then the
.Indian Abraham, then the Kgyptian Ibraham ; all of these
seemed to be the hero of the same tale. Then, in referring to
the writings of the prehistoric Sanchoniathon, I found that

CHARLES DE BROSSES. 233

this same Brahm flourished as a god among the Phoenicians.
Then we find, with a little alteration of idiom, the Grecian
Bacchus, who was undoubtedly the same. And the striking
analogy to the same original, of several other deities, can be
traced by any patient student. If he proceeds further, those
writings of Sallust will show him that the Christian religion
was first put into its present shape by the librarian of Ptolemy
Philadelphus ; I fail to recall his name. [The spirit doubtless
referred to Demetrius of Phalerus, the learned friend and
librarian of the two first Ptolemies, who died after 283 B. C]
And that work was utilized by Apollonius of Tyana first, and
Ammonius Saccas afterward. Ptolemy Philadelphus being a
great scholar for his time, offered rich rewards for all kinds of
manuscripts, or papyrus rolls ; and learned men from all
nations, impelled by their desire for the reward, came to Alex-
andria ; and these, comparing their various religious books,
found that but one religion ran through them all ; a leading
point of similarity being some doctrine regarding a trinity.
This struck Ptolemy as strange, and lie inscribed over the
doorway of a temple this sentence : "Experience is the god of
all morality." If he had used the word guide instead of god,
it would have been better still. But I never finished my work
on Sallust, on account of disease ; and after my death, in 1777,
the Catholics were very careful to appropriate all my writings ;
and to keep them from the public, resorted to the mean subter-
fuge of pretending that they were destroyed in the French
Revolution. Charles de Brosses."

In the Biographie Universelle will be found the only account
we can find of historical facts bearing upon this communica-
tion, there being no English reference to Charles de Brosses
which contains any of the particulars referred to in the spirit's
statement. But one reasonable conclusion can be reached ;
and that is, that the spirit of Charles de Brosses, and no other
spirit intelligence influenced that communication. In relation
to the spirit's statement as to the nature of his treatise on
fetich worship, how fully it is borne out by the historical
account of it. The reader may see the nature of his researches
and their extent, and can form some judgment of his qualifi-
cation to know whereof he speaks as a spirit. The fact that the
writings of Sallust were so mutilated and scattered, shows that
those who were engaged in that vandalism had some special
reason for that destruction. The wonder is, that the destruc-
tion had not been total instead of so partial and general. No
doubt the Christian clergy, into the hands of whom the learn-

234 ANTIQUITY UNVEILED.

ing of the whole ancient world came, on the decadence and
final suppression of anti-Christian learning, saw in those
writings of Sal lust just what de Brasses discovered there, the
fact plainly disclosed, that their boasted Christian religion was
hut ancient paganism in a modernized dress, and that it had
been put in shape by Demetrius, the Alexandrian librarian of
Ptolemy Philadelphus, more than 2S3 years before the so-
called birth of Jesus Christ. In relation to Sallust, Johnson's
Universal Encyclopaedia says :

" Caius Sallustius Crispus, born in 86 B. C, at Amiternum,
in the country ot the Sabines, of a wealthy plebeian family ;
was elected tribunis plebis in 52 ; expelled from the Roman
senate by the censors on account of the dissipated and scan-
dalous life he led ; reinstated in the senatorial dignity in 47 by
being elected pnetor, probably by the aid of Caesar, to whose
party he belonged, and whom he accompanied to Africa in
4<> ; was appointed proconsul of Numidia, and returned to
Home loaded with riches ; formed the magnificent Horti Sal-
lustani (garden of Sallust) on the Quirinalis, and lived in lux-
urious retirement, devoting himself to the study of history.
Died at Rome 34 B. C. Of his Historiarum Libri Quinque
only fragments are extant, but his Bellum Catilinarium and
Bellum Jujurthinum have been preserved, and are much
appreciated."

It will be seen, therefore, that if that history, by Sallust, in
live books, contained the record of facts, made before the
alleged birth of Jesus Christ, that showed that the religion now
taught in his name was substantially compiled and arranged
nearly three hundred years before that time ; that its destruc-
tion as a history was a necessity to the Christian clergy who
were teaching the Christian religion as original and new, as
well as divine.

THOMASIUS. 235

CH^ISTIfl^l THOJVTRSIUS.

Jurist and Pietistic Philosopher. Lecturer at
Liepsic and Halle.

Good day, mynheer : I have had my name announced, in
order to save time, which is precious to us spirits while con-
trolling. We want to say all tliat we possibly can, bearing upon
Uie subject we intend to communicate about, without exhaust-
ing our forces in giving names. Alter a thorough study of the
Latin and Greek classics, I determined that the German people
should have the benefit of reading these in their own language,
and I was the first that really brought this about. But I was
struck with a copy of Luther's revision, or a copy from the
Latin which I read. Now, Martin Luther was a great priest
and philosopher and none knew better than he, in spite of his
exhortations to the contrary, that Jesus Christ was a myth, and
that Apollonius of Tyana, was the saviour of the Christian New
Testament ; but as the century was dark in which he lived, he
shaped a reform as best he could, under the circumstances. For
if he had acknowledged the truth, he would have been in-
stantly sacrificed to popular fanaticism ; and at his death, he
left papers certifying to what he really did know, in regard to
the Christian Scriptures ; and it was these papers that made
the various schisms after his death. But from the days of
Eusebius this Christian myth Jesus had such a hold upon the
popular mind that it was impossible, for fear of death, to offer
any fact in relation to that myth ; or in rebuttal of the life,
adventures, and character of Jesus. These reformers, seeing
very little difference between Apollonius of Tyana and Jesus
the myth, said it made no difference whether the myth was
accepted or the other it would all be rectified in the future
spirit life ; and this has been a fatal mistake for centuries, and
one which will require all the gigantic efforts of materialists
of the present day to free themselves from, because they have
been cheated, defrauded and deluded by those who ought to
have been the true friends of mankind namely the priests.
But I, in my day, could not state to those who came under my
instruction, what I really knew in regard to the astrological
formation of all religions ; and therefore spoke, at several times,
with the hope that it would be understood in an allegorical
sense ; but there were few who had the patience to follow out
what I suggested to them. As a spirit, I would say, that the

236 ANTIQUITY UNVEILED.

Gorman materialistic orders of to-day, would never have met
with the progress they have, if Jesus of Nazareth, the myth,
had been set before the people in the real life and adventures
of Apollonius of Tyana. They would then have had a substan-
tial historical basis to point to, whilst to-day, they, (the Christ-
ians) have none ; and therefore they throw themselves open to
the opposition of materialists and the destruction of true Spirit-
ualism. This much for myself, with the hope that it will
do good."

Refer to the Biographie Generale for account of Thomasius.

The spirit speaks of Luther's revision of the Bihle which was
translated from the Latin, and testifies that in that work there
was evidence of the fact that Jesus Christ was a myth, and
Apollonius of Tyana the real Saviour of the Christian New
Testament. More than this, the spirit of the learned Thomasius
testifies that Luther left writings certifying to the same fact
among others which caused such a conflict of religious views
after the death of that great reformer. The spirit further tells
us that Luther and his followers said that they saw so little
difference between Apollonius of Tyana and Jesus the myth,
they did not feel warranted in undertaking to destroy the
Christian delusion which was set on foot by Eusebius, in the
beginning of the fourth century, and was continued until the
time of Luther, when it became so firmly rooted in the popular
mind, that even the sturdy and fearless Luther did not dare to
give what he knew to he the truth to the world, and satisfied
their consciences by remitting to the spirit life the correction
of the errors of the mortal life. This the spirit tells us was a
mistake ; hut is it not a mistake that is being repeated by those
persons who, claiming to he Spiritualists, are just as ready now,
as was Martin Luther and his fellow reformers in the Kith cen-
tury, to cling to the Christian myth, against fact, reason, and
truth? Thomasius tells us that, one hundred years after the
time of Luther, he could not state what he knew in relation to
the astrological formation of all religions, hut was compelled to
he content to hint at that fact, and to hope that the time would
come when the allegorical meaning of them would he under-
stood. Hut the most significant statement is where the spirit
reminds the Christians that had they set hefore the people,
Jesus of Nazareth, the myth, in the rial life and adventures of
Apollonius of Tyana, they would have silenced the prevalent
Materialism of Germany.

SATURNINUS. 237

SflTdftfiir^S.

The Essenian Philosopher. The Pupil of Ignatius

of Antioch. The Master of Basilides,the

Founder of Gnosticism.

" Peace and happiness be with you all. I lived and taught
at Antioch from about A. D. 50 to A. D. 125. I am set down by
moderns as a Gnostic ; and this mistake has been made pur-
posely, in order to hide and destroy my real teachings. In
reality I was an Essene, indoctrinated and taught by Ignatius
of Antioch. At the time I lived and taught, the Essenes were
the Christians, and the only Christians that existed at Antioch.
I met and conversed and exchanged philosophies with Apollo-
nius of Tyana and Damis his disciple. We were Communists,
and all that you find set down as the teachings of Jesus of
Nazareth were taught by me. They were obtained from
Apollonius, who gave them to me in exchange for what I
knew of the Gymnosophists, about A. D. 65. It was the revised
statutes or mixture of Brahmism and Buddhism, as established
at the great council of Asoka in India (the Brahmanistic and
Buddhistic council of Nice) ; and it took place before my time
about two hundred and fifty years. All of my writings were
not original, but simply a review of the doctrines of my friend,
in spirit, Stilpo, and of, what might be termed, Platonism
mixed with Brahmism and Buddhism, which were in reality
the foundations of Gnosticism ; and the man who built up
Gnosticism the year after my death, in A. D. 125 or 126, was
Basilides the Egyptian. He was of my school, and he fell heir
to all my writings ; and he completed or laid the foundation of
Gnosticism out of these writings. But Gnosticism was unknown
to me. I was an Essene, and once upon a time I visited Gallata
and also Corinth ; and at both places I found Apollonius teach-
ing under the name of Paulus or Paul. [Do you mean that he
was there teaching at the time you were there teaching?] I
did not teach, myself, but I merely went there on a visit.
Apollonius was teaching there then, and always accompanied
his discourses with spiritual phenomena that you often see
amongst your modern mediums, such as magnetizing a hand-

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kerchief for the cure of the sick ; and curing cases of paralysis
by laying on of the hands; and at the time when he was in
what they called the glorified state, forms used to appear like
misty faces looking over his shoulders at the audience, similar
to what the spirits are now trying to perform under the name
of etheriaPzation. This Apollonius was met at the Temple of
Diana in Ephesus by the priests of that temple, who asked him
to hold forth there, and he did so ; and he taught there with
such power that the priests grew angry for fear of losing their
power, and he had to quit Ephesus in the night-time for fear
of being murdered, or losing his life in some way. .Becoming
dissatisfied with the slow progress of my teachings, and all
Syria being in an uproar over the approaching War of the Jews,
and many of my people being Jews, some of them left my
society. Some returned to it honored. I found through them
that the Jewish Rabbi Gamaliel had introduced the philoso-
phies, botli of myself and of Apollonius at Jerusalem ; ami that
he had attributed them to the Jewish prophet Haggai, and he
called it by a name 'similar to his, Hagiographa, which meant
the sayings and doings of this Jewish prophet ; as if lie had
said, that they were given through him as a medium by the
spirit of Apollonius. He did this in order to give the credit of
this philosophy to the Jews; but the real truth in relation to
all thesa writings, and all the story of Jesus of Nazareth, as
now handed down to moderns, is the mixed systems of the
Brahmanie, the Buddhistic, the Jewish, theEssenian, and the
Gnostic teachings. And these various systems all taught that
every four hundred years a philosopher arises who combines the
highest agglomeration of intellligenceof his day and generation
that i -, his brain becomes more susceptible tospiritual things,
and therefore h becomes a keener analyzer of them. [Then
Buddha following Hermes, Zoroaster following Buddha, Plato
following Z >roaster, and Apollonius following Plato, were such
iustanc 's as you refer to, which were recognized as starting
new eras of religious thoughtand sj)eculation?] Certainly, t hat-
is putting it plainer than I could do, and it is strange to say,
that of all the people living at that time, and down to the time
of Kusebius and the final overthrow of these ancient religions
by Christianity, that all the most valuable manuscripts bearing
upon the ancient gods, heroes and philosophers, have to be
looked for amongst those of the Greek Church and not the
Roman. That is, that in Armenia and Russia you will be more
likely to find the remains of those manuscripts than you will
am >:i r the < 'atholies. The ( 'atholics have a few, but very few
of them. Pop' after Pope destroyed them in their religious
fanaticism ; and what the Catholics do hold of them, are held

SATURXINUS. 239

by obscure individuals, and are very hard to find. I left a
document translated from the Syriac-Cappadocian tongue that
I translated verbally as it was given to me by Apollonius, at
the time of my meeting with him at Antioch. [Translated into
what language?] A mixture of Hebrew and Armenian was
the language used at Antioch in those days. [You say you
translated it from the Syriac-Cappadocian language ?] I took
it down as it fell from his lips, in that tongue. He, Apollonius,
through his superior spiritual insight, held direct communica-
tion in my presence with the spirit of Gautama Buddha. [Do
1 understand you rightly? You were present when Apollonius
was controlled by the spirit of Gautama Buddha?] Yes. [Please
state what the nature of the communication was?] This
Gautama went on to say, through his instrument, that all that
he received was given through the spirit or the overshadowing
of the spirit of Krishna ; that this Krishna said he received it
from Zoroaster the elder ; and Zoroaster the elder said that he
received his notions of Ormuzd, the light, and Ahriman, the
devil or evil, from a spirit who had lived, and was a king in
Messopotamia, two thousand years before his time, but that all
their followers had corrupted their sayings, and claimed that
they received them from God himself. And, so there was a
connection in the control of this Gautama Buddha with ancient
spirits occupying 10,500 years. [Running back through all that
period?] Yes. [Buddha said this?] Yes. Through Apollo-
nius; and these systems or spirit teachings were all cases of
originating religions in isolated civilizations that is at the time
of their being taught, they had reached their height of grand-
eur, and then came on their decay, and their writings were
stolen by barbarians. And thus the one history of affairs run
through all the ancient nations. And now I must bear witness
to the principal point of my coming here. I knew of no Jesus
who lived at that time and was killed, with the exception of
one who was run through with Roman javelins for being a
bandit : and I am certain that he knew nothing of philosophy .
There were other men named Jesus, but they were not killed.
[You lived during the time when it was said Jesus of Nazareth
taught, which was about from 32 A. D. to 36 or 37?] I lived
shortly after that. I commenced teaching at the age of twenty-
one. I lived until A. D. 125. I met but once only, and that
was at Alexandria, the great Jewish historian Josephus. lie
mentioned to me in the course of our conversation, which was
altogether about spiritual things, he having been initiated with
the Essenes, nothing about Jesus of Nazareth. He said he had
learned that Gamaliel had appropriated my philosophy and
teachings, but that he was too proud a Jew to attribute them to

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a philosopher then living, and so he plagiarized my philosophy
in the name of llaggai. He said he did not think that it was
doing me justice. I said I cared little how the truth survived,
so it only did survive the then turbulent times. The apostles
of this Jesus I never met. If they had existed at all, I certainly
should have met them. But this Damis, the disciple of Apol-
lonius, had seventy fellow disciples then scattered through
Greece, Syria, Armenia and the Roman provinces, teaching
the life, sayings and doings of Gautama Buddha, as explained
by Apollonius of Tyana ; and the analogy between the teach-
ings of Jesus and Buddha can bj found to be very plain by
reading even the modern Buddhist book called the "Path of
Virtue," but which has been so tampered with by Christians,
that they have destroyed a great deal of its real purport, as it
comes to you to-day. But if you were in India, and would
obtain from a Buddhist, the real ''Path of Virtue," and have it
translated by men who are not afraid to translate it, you would
find that the morality of Jesus is the morality of Buddha. And
I have one word more to say. It is a reflection upon a man
now living, in whom the greatest trust is placed as to what he
says; and whose translations you can challenge with perfect
impunity, and that man is Max Midler. He is too much iden-
tified with the Christianity of to-day, to give the ancient
religions a fair chance of being understood. Yours for the
truth, Saturninus. [Let me say to you, before you leave, that
by that communication, you have placed this world under an
obligation greater than any returning spirit ever placed it
under, in the past.] I hope you will succeed in ridding the
world of my earthly teachings, and t he erroneous teachings of
others. Still out of the rough conditions of the present, will
come the smooth conditions of the future."

Refer to the Biographic Universelle,also to McClintock and
Strong's Ecclesiastical Cycloptcdia for account of Saturninus.

Never did spirit or mortal enunciate a more certain and im-
portant truth than did Saturninus, when he said : ''The real
truth in relation to all these writings (the Christian Scriptures)
and all the story of Jesus of Nazareth, as now handed down to
moderns, is the mixed systems of Brahmanic, Buddhistic, Jew-
ish, Kssenian and Gnostic teachings." This fact has been
rendered plain by the hundreds of spirit communications that
we have published, all bearing upon this point, and by the vast
array of collateral confirmative facts which Ave have adduced
in support of their authenticity and tiuthfulncss. We feel that
we niav safely claim that such an array of evidence was never

SATURNINUS. 241

presented to settle any point of human inquiry, that was more
conclusive and unanswerable.

Another interesting point of the testimony of Saturninus is
the fact that it was taught as a common doctrine of all the
ancient religions, that every four hundred years a philosopher
arises who combines in himself the highest agglomeration of
the intelligences of his day and generation. Tins rule seems
to have been sadly disproved after the establishment of the
Christian religion, which seems to have been established for
the sole purpose of preventing all further human progress. For
want of time and space, we cannot dwell upon what the spirit
of Saturninus says about the Christian destruction, mutilation
and concealment of ancient manuscripts bearing upon all these
important points. Nor is it necessary Ave should ; for every
one who has sought for the truth as it was in ancient times,
must have been made painfully aware of that Christian van-
dalism. We must hasten on. But how can we over-estimate
the value of the spirit's statement, when he says: "I left a
document translated from the Syriac-Cappadocian tongue, that
I translated verbally as it was given me by Apollonius, at the
time of my meeting with him at Antioch." What would not
that translation of the writings of Apollonius be worth to the
cause of truth, could it be had to-day ? To have the assurance
of the spirit that it onse existed and has been destroyed or
concealed, is enough to show that it w r as too important to the
perpetuation of falsehood to be allowed to be preserved.

242 ANTIQUITY UNVEILED.

Roman Catholic Cardinal Archbishop.

" My salutation to you, my friend, to-night shall be : Death
is the great avenue to truth. During my mortal life no one did
more to maintain the power of the popes in temporal affairs
than myself; and I was a most ardent Catholic. I will here
state that if you can hold out here to-night, a veritable Catholic
pontiff will follow me, who lived in the Sixth century,
while I lived in the Sixteenth century. He will give
you some peculiar views and light that I cannot give;
and be will come here because I have prepared the way for
him ; for the stronger the materiality of a spirit is, the better
able it is to demonstrate itself to mortals. The less material it
is, the less it can do so, unless supported by spirits of a more
material nature. [Here the spirit pointed to a remarkable oil
painting, hanging in the room, on which was the following
writing: "The Nazarene, painted by Raphael. Medium,
N. B. Starr." Representing Apollonius of Tyana.] That
is the Christian's Saviour. You ought to have a hundred
thousand photographic copies of that picture made, to show
the people who the real Jesus was. I wrote against the en-
croachments of the temporal power upon the rights of the
popes, by reason of which I lost my power and became what
you may term an exile. After two hundred years in spirit life,
I can use a part of the Mohammedan creed, and say : There is
no God and no one is his prophet. By that 1 mean, that all
mortal flesh may, at times, he imbued by the spirits; hut that
no particular spirit, when weighed in what may he termed the
philosopher's scales that is, the scales of reason has any
advantage at the final reckoning, over other spirits. Whatever
your condition in mortal life may be, it is only a question of
changing conditions and environments, and you U<< rue a
different person. While on the mortal plane you may le able
to command success, but change to the spirit state, and y< u
will have to lean upon some other spirit for success. I intended,
when I came here, simply to say, that through reading a Latin
work, written by a monk, (who will speak here, if he lias a
chance"), I knew that Christianity, in the first, second and third
centuries, rested solely upon the doctrines of Apollonius of
Tvana and Basilides theUnostic. intermingled with Platonism.

ROBERT BELLARMINE. 243

But, as well might the solid rock, standing upon the shore of
the ocean, attempt to keep the mighty waves from heating
against its breast, as for a mortal to have attempted to tell the
truth about Christianity in the sixteenth century. This I say
here to-night, and I say it under compulsion. [Here the spirit
made the medium rise from his chair and in seeming agony of
conscious wrong-doing asked.] Under the compulsion of whom?
Under that of no single spirit, but by the disappointed hopes
of millions, who believed and trusted in Christianity. It is by
them I am compelled to come here to-night."

Refer to McClintock and Strong's Cyclopaedia for account of
Bellarmine.

It was the spirit of this learned and influential Roman Cath-
olic Jesuit priest, both bishop and cardinal, that returns and
testifies that he, as recently as the latter part of the sixteenth
and beginning of the seventeenth centuries, knew that Christi-
anity in the first, second, and third centuries, consisted of the
doctrines of Apollonius of Tyana, the doctrines of Basilides the
Gnostic, and the doctrines of Plato ; but that he did not dare,
cardinal as he was, to make known what he knew about those
matters, when in the mortal form. The Latin work to which
he referred was a work written by a monk, John of Damascus,
or John Damascenus, as he was called. In relation to the
spirit's defence of the papal rights against the encroachments
of the temporal power, we cite Chambers's Encyclopaedia :

"In his work, 'De Potestate Pontificis in Temporalibus,' (On
the Pope's Power in Secular Matters), he introduced the doc-
trine that the pope must be held as supreme over all kings. On
this account the book was held as treasonable in Paris, Venice
and Mentz."

It is to this condemnation of his teachings that he refers,
when he speaks of having become, as it were, an exile. It
would seem that the main purpose of the coming of this spirit
was to prepare the way for the coerced communication of Pope
Hormisdas, who will follow. Surely the battle for truth has
been won, when such learned spirits as Robert Bellarmine are
compelled to return, to thus bear testimony for truth, and
against error.

244 ANTIQUITY UNVEILED.

HO^jviisdas.

A Roman Catholic Pontiff.

"Well, as Lord Bacon says I must come here, I suppose I
must ; but may the devil take you all. [This was said alter a
terrible resistance on the part of the spirit, and after much
persuasion on our part.] If you had held power for thirteen
hundred years, you would not feel like laying it down here to-
night. If what I labored for and consummated, had been
followed up by my successors, your infidels would not have
dared to send your bold, daring and vindictive spirits over
here to fight us. I united the Greek and Roman Churches
after they had once separated. And I lay all the folly of these
infidels to the fools who afterwards broke that union. Curse
the truth ! Damn the truth ! I would lie to you, but I cannot.
I am forced to tell the truth by two spirits who stand watch
here Apolloniusof Tyanaand LordBacon. I knew that Euse-
bius was a forger upon the writings of Apollonius of Tyana. I
know that Eusebius was- a scoundrel. I know I was a scoundrel
myself. Oh, spirit psychology ! how great is thy power! I was
one who helped to destroy Marcion's Epistles, known in my
day as the Pauline Epistles, which were nothing more than
copies of the writings of Apollonius of Tyana, under that
name. They were entitled, to the Oalatians, Thessalonians,
Corinthians and also Revelations. The Epistle to the Romans
was considered spurious by me. In my day Jesus Christ was
worshipped in the form of a Lamb; and shortly after my time
this symbol was altered by Constantius Pogonatus to the Cross,
to conceal his astro-theological origin. Romanism is Paganism
changed into Christianity. I knew this, and I helped to des-
troy many copies of the writings of Apollonius, and of his dis-
ciple Damis, and also of the writings of Basilides the Gnostic.
And I destroyed them for the worst of all reasons, namely, to
secure power! I have told all I know. [Here the spirit made
a great effort to break from the control, but he was forced to
proceed.] I knew at Rome, in my day, one Quint us Curtius,
whose ancestors had known and conversed with Apollonius of
Tyana when the latter was living, and therefore had positive
evidence thai Apollonius not only lived, but that he wrote the
Christian Gospels; just as you have positive evidence that your
George Washington lived.' [The spirit here begged to be re-

HOEMISDAS. 245

leased, and his request was granted. Before leaving the con-
trol, however, he asked :] Was either of you ever compelled to
tell the truth whHe assembled thousands looked upon your
disgrace?"

We did what we could to make this spirit feel that he had
done a righteous act in disclosing what he had done, and as-
sured him that it would redound to his own good as well as the
good of humanity. We asked his leave to take his hand, which
he granted ; and with our hands clasped, we again appealed
to his better nature, and at last succeeded in bending his iron
will. With great emotion he said : " I came cursing you, and
cursing truth. I leave, blessing you for your patience and fra-
ternal assurances."

Refer to Biographie Universelle for account of Hormisdas.

The spirit of this ambitious and politic pope was most re-
luctantly forced by the psychological power of liberal and
advanced spirits, to come back and testify to his mortal knowl-
edge of the spuriousness of the Christian Scriptures ; and his
obstinate reluctance, after 1300 years in spirit-life, to confess
that fact. So completely had his love of power possessed him,
that notwithstanding that long probation in spirit-life he was
as ready to conceal his soul-corroding secret, as when in mortal
form he wielded the power of the Church of Rome. The spirit
speaks wisely when he says, the division of the Christian
Churches of the East and West, after he had united them,
had hastened the downfall of the Catholic power in spirit-
life ; and reduced it to such a state of abject helplessness, that
the spirit of one of its proudest and shrewdest pontiffs was
brought a helpless captive to the confessional, there reluctantly
to be forced to confess his ecclesiastical offences. Had the
union of the Greek and Roman Churches been preserved,
there is no knowing how long the advent of Modern Spiritual-
ism would have been delayed, and the reign of Christian
superstition and bigotry have been maintained.

Hormisdas tells us that he knew Eusebius was a forger and a
scoundrel, and admits that he himself was as dishonest as was
Eusebius. He states the fact that the Epistles of Marcion were
in existence when he lived A. D. 525, and that he knew them
to be copies of the writings of Apollonius of Tyana, Basilides
and Plato, and that he helped to destroy those writings. He
tells us that Jesus Christ was worshipped in his day, as a

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Lamb, and to conceal the astro-theological significance of that
Zodiacal symbol, the crucifix, or crucified man was submitted
in the reign of Constantius Pogonatus all ofwhich is certainly,
historically true. No crucified man was thought of by Christ-
ian priests and prelates until the latter part of the seventh
century, when the Sixth Council of Constantinople substituted
the crucified or crossified equinoctial Lamb, by a crucified
man tosymbolize the Christian worship. This substitution took
place A. 1). 680, fifty-seven years after the death of Pope
Hormisdas.

Another undoubtedly true confession of Hormisdas is, that
he helped to destroy many copies of the writings of Apollo-
nius, of Damis the disciple of Apollonius, and of Basilides the
great Alexandrian Gnostic. It therefore seems highly proba-
ble that as late as A. D. 52-5, there were still many copies of the
writings of those true and real Fathers of Christianity ; those
pagans, as the Christian Clergy of later times have been
pleased to call them.

RPPlRfL.
A Roman Historian.

" To search for the truth persistently will always, in the end,
bring success. That will be the prologue to my communica-
tion here to-day. In my mortal life I acted as a collector and
manager of internal revenues, under Trajan Uadrian ami An-
toninus Pius, at Alexandria. During that time I conversed with
all classes of people from all the iioman provinces and all the
countries that the Romans had conquered and held; and I
found that the religion that was the most in antagonism with
l In- religion of the Roman priesthood, went under the name of
Kssenianism. This religion was formulated by Ignatius of
Antioch, Apollonius of Tyana and Basilides, the Alexandrian
Gnostic. This religion interfered only with the interests of the
priests. As far as the emperors, Trajan, Hadrian, and Antoni-
nus Pius were concerned, they cared little or nothing for either
religion. They leaned toward the philosophy of Plato. In

APPIAN. 247

fact they were followers of Platonism, and cared very little for
the priests who adhered to the pagan gods, Jupiter, Mars, etc.
But in my time I never heard the name Christian mentioned.
It is true there were followers of the Hindoo Christos at Alex-
andria at that time. [Why was the Hindoo god called Christos
and not Krishna?] The religion I mention was a mingling of
the doctrines of the Hindoo Gymnosophists, with the teach-
ings and doctrines of one Apollonius (not Apollonius of Tyana).
He was of Alexandria and the Greek modification of the name
Krishna, made it Christos. During my life I wrote twenty-
four books upon Roman history, about half of which are now
extant, covering the time from the earliest history of Rome to
the days of Augustus ; and I added thereto by way of suffixes
the annals of events in each country, from Augustus to the
close of Antoninus Pius's reign. And because these latter
writings embraced the time during which it is claimed Jesus
Christ lived, and the Christian church was founded, and
because I found no occasion whatever to make mention of
either of them, these writings were destroyed by Christians in
the days of Constantine the Great. All those destroyed writ-
ings can again be produced, provided I can find a medium whose
hand I can control to write. Through such a medium I could
reproduce these writings, and I intend to do it. I am seeking
for such an opportunity. I also want to say, that in those
days there were many persecutions of the followers of differ-
ent sects and isms, and those who suffered the most were the
Essenes. They had brought the modified doctrines of the
Hindoo Gyinnosophists to Alexandria and Rome, and they
were persecuted for the reason that their teachings disturbed
the even tenor of the pagan priesthood by their conversions.
When they abstained from the propagation of their doctrines
they were not persecuted under the reigns of the three em-
perors under whom I officiated. I met with a man whose name
I cannot now recall, who wrote a biography of Apollonius of
Tyana, but who was not Damis his disciple; he showed me
some of his manuscript, and we conversed upon this subject.
[The spirit most probably referred to Moeragenes who wrote a
Biography of Apollonius.] He said, at that time, that at
Rome he would show me that what he said was the truth ; and
this he did through a Dacian slave, who became controlled in
my presence, when I saw this Apollonius of Tyana, and con-
versed with him as a spirit. I never disputed any of these
tilings, but 1 was more of a stoic philosopher, than anything
else. [How late did you live on the earth?] I lived until about
161 A. D., and during my life managed the affairs mentioned
for the three emperors I have spoken of. There were four sects

248 ANTIQUITY UNVEILED.

of the Essen ians. One of them sprung from Ignatius of An-
tioch, who at times called themselves Ignatians. These dif-
fered from the other sect chiefly in relation to the communistic
life, where all things were possessed in common ; hut Apollo-
nius was the man who created the greatest ferment in matters
of religion in those days. [You have mentioned four sects of
the Essenians. Who were the others?] They were the Jewish
Essenes and the Gynmosophists proper, who became the Gnos-
tics of later times. It is hard to express all you have to say in
so short a time. Essenianism took the shape of Gnosticism
about A. D. 200, forty years atter my time, and was fully es-
tablished by Ammonius Saceas. He was the real father of what
you now call Christianity that is, he placed it in the shape,
or very nearly so, that it now occupies. I might finish tins
communication by saying that these books of mine I mean
my historical books were written without any prejudice in
regard to any religion then existing. I simply noted down
impartially such events as were authentically attested, or ob-
served by me; and for that reason what I wrote has not been
allowed to come down to you, and to hring to you the real light
and truth in regard to Christianity. I thank you for this hearing.

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Appian.

The spirit tells us that he was informed of the nature of the
life and labors of Apollonius of Tyana, by Moeragenes, or
some other writer of his biography, who proved the fact that
Apollonius was a Spiritualist, by having him to materialize
before him as a spirit, through the mediumship of a Dacian
slave at Rome. Appian did not tell us whether he published
that fact in any of his writings ; but if he did, it sealed the
fate of the book in which it appeared.

Now, it is certain that Kssenianism was the Greco-Syrian
outgrowth of the Gymnosophism of India; it is certain that
it was modified by lematius of Antioch, Apollonius of Tyana,
Saturninus and Basilides, until it took tin- form of Gnosticism
at Alexandria; it is certain that Gnosticism was modified by
Potanion, Ammonius the Peripatetic, ami Ammonius Saceas,
until it became merged in tin- purely spiritual teachings of
Neo-Platonism ; and as such, for more than three centuries,
it is certain that it maintained a desperate struggle through
Plotinus, Porphyry and their disciples, against the mercenary
and selfish materialistic Christians, so-called. The latter, by
the help of one of the most cruel and criminal rulers that ever

APPIAN. 249

wielded the Roman sceptre, Constantine, at last gained the
ascendency, and the spiritual religion of the Neo-Platonists,
was swallowed up by the Christian anaconda, which from that
time, pretended to be identical with its swallowed victim.
Such was the inception of that mighty ecclesiastical reptile,
the Christian Church, that has so long and cruelly coiled
around the suffering souls and bodies of earth's children,
through so many generations.

We close by noticing one other point of this very important
spirit testimony. We allude to the mention of the fact that
the Gymnosophist religion in relation to the Krishna of India,
was modified by Apollonius of Alexandria, and thus the Hindoo
Krishna became the Greek Christos. It is interesting to know
who this Apollonius was. We take the following concerning
him from Smith's Dictionary of Biography :

"Apollonius, surnamed Dyseolos, that is, the ill tempered,
was the son of Mnesitheus and Ariadne, and was born at
Alexandria, where he flourished in the reigns of Hadrian and
Antoninus Pius. He was one of the most renowned grammar-
ians of his time, partly on account of his numerous and ex-
cellent works, and partly on account of his son, Aelius Hero-
dian, who had been educated by him, and was as great a
grammarian as himself. Apollonius is said to have been so
poor, that he was obliged to write on shells, as he had no
means of procuring the ordinary writing materials ; and this
poverty created that state of mind to which he owed the sur-
name of Dyseolos. He lived and was buried in that part of
Alexandria which was called Bruchium. But unless he is
confounded with Apollonius of Chalcis, he also spent some
time at Rome, where he attracted the attention of the emperor
Marcus Antoninus."

This Apollonius of Alexandria was not only a contemporary
of Appian but his fellow townsman and author. The spirit
therefore speaks of what he knows personally when he states
that this Apollonius treated of the religion of the Gymno-
sophists and modified them to suit his Greek views. Such inci-
dents as these serve to confirm the authenticity of this and
other communications from ancient spirits in the most remark-
able and striking, if not unanswerable manner.

250 ANTIQUITY UNVEILED.

JOHN FlOH^Zfl.

Saint Bonaventura.

" I OREET YOU ALE : No Franciscan monk in the 13th cen-
tury was more anxious than myself, to arrive at truth, but
truth in some ages and some generations is a most dangerous
thing to handle ; and, therefore, I was authorized by certain
ecclesiastical powers, at that time, to search into the contents of
ancient manuscripts. The first manuscript that I examined,
went to prove that Jesus was simply a character based upon
the then Paganistic and Gnostic ideas, each struggling for
ascendency, and each try ingtoshow something original, thatthe
others had not. [What was that manuscript ?] It went on to
state that, "I, Apollonius, Paulus, Paul, being in rapport with
higher powers, (that is they controlling me) wish to state to the
church at Thessalonica, to the Church at Rome, (or to the
churches of other cities of the Roman Empire) that I demand
of you to believe in Christos; and fulfil his commands in the
name of God, Amen." That was the way those manuscripts
commenced. [Was that merely the beginning of the Epistle
to the Thessalonians?] It was not only the beginning of that
Epistle, but of that of the Epistles to all the other churches.
Certain persons such as Marcion and Lucian, obtaining posses-
sion of these Epistles, turned them in another channel. The
favorite of Hadrian, who has communicated with you before,
was the original of all the pictures of Jesus Christ in my day ;
that was so in the 13th century. And I, discovering all these
things, and knowing (to use tin 1 language of my time, i that " a
silent tongue insured a sound throat," had nothing to say in
regard to these facts. At that time T accepted what was the
general belief, and interpreted it in that way. [In what lan-
guage were the manuscripts that Mere put in your hands?]
They were in four different tongues. The doctrines of Apollo-
nius, proper, were in the Kyro-Cappadocian or Armenian
tongue that is they continued longer in the Armenian shape,
and t hey are now in that shape for modern scholars to interpret.
One of the principal depositories of those writings is to lie found
to the right of the entrance door of the Marotiitc Convent on
Mount Lebanon, in Syria, and in front of the (ith apartment,
ami four feet from the bottom of the left of the niche in the
shape of the cross. Those Maronite priests, will never allow

JOHN FJDENZA. 251

those manuscripts to become known, unless they are compelled
to. I was known in my mortal life as John Fidenza, a Fran-
ciscan monk. I was also called John Bonaventura. In leaving
.1 would make the sign of the circle over your head instead of
the cross. The circle divided from top to bottom and from side
to side, constitutes the cross, the true meaning of the cross."

Refer to the Biographic Univcrselle; also the Xouvelle Bio-
graphie Gencrale.

In these biographical references are found ample matter to
show who St. Bonaventura was, and what was the nature of
his literary labors. It must be manifest to those who attentively
read those biographical references to him, that this learned
Catholic prelate had a very clear understanding of the Oriental
origin of the writings known as the New Testament, and the
mystical and allegorical, if not the mythological and astro-
theological nature of the Holy Scriptures, as they were called.
If the communication which purports to come from the spirit
of this sainted Christian is authentic, and the statements it
contains are true, then it is certain that Apollonius of Tyana,
the pagan philosopher, was the Saint Paul of the Christian
Scriptures, and the religion he taught was that of the Hindoo
Krishna, by the Armenians, Cappadocians and Syrians called
Christos. That St. Bonaventura had such writings placed in
his hands for examination, is certainly not in the least improb-
able, for it is a well known fact, that many ancient works
remained extant down to the time when the discovery of the
art of printing threatened to disclose to mankind, the truth as
to the pagan origin and nature of the Christian religion. From
that time both Catholic and Protestant priests, exerted them-
selves to destroy or conceal everything that would betray the
secret on which their hold on power over the human mind
depended. From the writings of Bonaventura, it is evident he
understood the true nature of the Christian religion, and it is
admitted that he sought to ameliorate the intellectual and
moral condition of the people of his time, a most unusual phase
of priestly desire. View the matter as we may, and the au-
thenticity and truthfulness of the communication becomes
more and more plain. It is xiardly possible to overestimate its
significance.

After six hundred years, the spirit of Saint Bonaventura,
comes back and makes a disclosure, which it would have cost
him his life to have made at the time he was on earth. We

252 ANTIQUITY UNVEILED.

would be recreant to a most solemn duty did we not at what-
ever cost, give these too long crushed and hidden facts to the
world at this time. To the spirit workers, who seem to have
chosen us for the discharge of this duty, we must say you shall'
be heard. In relation to the valuable deposits of literary treas-
ure among the Maronite Christians of Mt. Lebanon, we have
every reason to know, that they are there. The time may come
when they too will be forth coming in the interest of truth.

A^lUS OF VITE^BO.

A Learned Dominican Friar.

"I know not whether to salute you in a dozen different
tongues or not. But to use a blending of Italian and English :
Bellissimo the Truth ! the beautiful Truth. I was known in a
priestly way as Annius of Viterbo, a Dominican Friar, in the
latter part of A. I). 1400 or the beginning of 1500 ; ami by vote
was selected to an office which I fulfilled honestly and consci-
entiously, and which proved my death warrant. All the man-
uscripts contained in the Colbertine Library were submitted
to me, to see what I could obtain from them for the support of
the Catholic religion. Although my history is not given as
fully as I shall now explain it. 1 come to do good in accord-
ance witli spirit directions and with what it is my desire to
fulfil. But enough will be found to substantiate what 1 say to
you to-day. What were those manuscripts in the Colbertine
Library that were submitted to me for translation V is the ques-
tion ; and it shall be answered by me as a spirit, definitely, as
I hope for future happiness. They were the remains of the
Alexandrian Library, as first appropriated by Constantino the
(iii at, and afterward in the sixth century, or somewhere after
that time, by Caliph Omar. Those manuscripts were all
founded on the doctrines of another spirit, who, however much
he may l>e disputed in the annals of history, or however much
he may be looked upon as a myth, laid the foundation of the
great facts which I shall state here to day. He lived before Miz-
raim, and he started out with this pungent assertion ; that no
life can exist without heat. Heat is the governing principle
of existence, and it conies from that glorious light the sun,

ANNIUS OF VITERBO. 253

that lighteth every man that cometh into the world. And again
these manuscripts say : "As I find a decline of virtue in this
world, I shall raise up an individual to reinstate it. [What was
the name of that ancient writer ?] As set down by Zoroaster it
wasSunni or Ormuzd. But Sunni was the god of at least three
dynasties before the time of the elder Zoroaster, of whom I am
now speaking ; and the spirit who will follow me to-day,
Mizraim, who is set down in history as the founder of the
Egyptian government, will tell how false it is. It is necessary
that our communications shall interlock, in order to be under-
stood. After a careful analysis of all these gods, and god-
systems, I found that the principal point upon which they all
centered was about 280 B. C. at the council Asoka in India a
Buddhistic council ; and that out of the proceedings of that
council, Ptolemy Philadelphus, some thirty-three years later
than that council, had them translated by his distinguished
librarian, Demetrius of Phalerus, who was the real collector of
the Alexandrian Library ; and that at the court of an Indo-
Assyrian king, [Phraotes no doubt.] Apollonius of Tyana,
blended the full and clear doctrines of the Brahmans and
Buddhists with the books of the Platonic doctrines, both of the
East and the West ; and in this combination of doctrines, he
taught an ideal character, almost similar to that of the modern
description of the Jesus of Nazareth. His (Apollonius's) teach-
ings, however, were a combination of the systems of all reli-
gions known to him, from the days of Mizraim, down to the
time of Ptolemy Philadelphus, when it first took shape. Plato
received the impressions, and taught those doctrines through
his mediumship. [Was Mizraim his spirit control ?] I will
explain it. You must know, that there are thousands of mil-
lions of spirits on the other side who had been taught the
doctrines of Brahma and Buddha, and who existed in the
past. These spirits in mass overshadowed Plato, and produced
in Greece a kind of reform on the Indian philosophies. Now
all these things that I here mention I published in seventeen
books of antiquities ; and the consequence was, I was poisoned
by Cresar Borgia for doing so. He destroyed my life and con-
fiscated my works because I proved too much for the place in
which I was situated. I first took an oath that I would fulfil
all the requirements asked of me, and as I was considered one
of the best linguists of my time, I performed the work faith-
fully. The result was that my life paid the forfeit. [Now let
me understand clearly, for it is very important I should do so.
You say the manuscripts of which you speak are in the Col-
bertine Library, and that they demonstrate and prove the facts
to which you have referred?] Yes. [What language were

254 ANTIQUITY UNVEILED.

they written in ?] At the time I translated them they were in
the Egyptian, Syrian, Samaritan, and other ancient tongues ;
and there were some also in the Armenian and Cappadoeian
languages, copies of the older original writings of Mizraim.
That is they purported to be so, how truly 1 do not know, but
they were dated in the first Egyptian dynasty. These Egyptian
manuscripts I translated by the aid of the key that I saw at
the entrance of the ancient temple of Apollo at Rome. That
inscription key was covered at one time with a thin coating of
plaster, but had become bare in my time. The signs there
given as relating to Osiris and Isis of the Egyptians, I found
used in those manuscripts. And it looked as if the Egyptians
had really built that temple for the Romans, instead of the
Romans building it for themselves. I died through violence
in the way I have stated in 1502 A. D."

Refer to the Nouvelle Biographic Generate, and for works of
Annius of Viterbo to the Biographic Universelle.

We have given these references to Annius and his works, so
that the reader may judge for himself the inconceivable im-
portance of spirit return, in establishing the truth in relation
to the history of the human race prior to the time when the
Christian priesthood obtained possession of the literary treas-
ures of the more ancient world, and began their work of
destruction, concealment, alteration and perversion of that
ancient literature. Who can read that communication by the
light of all the collateral facts, and question the authenticity
of that communication? When it was given, we had not the
faintest conception of its vast import, and queried as to its
probable value. Judjxe then of our amazement when its great
and inappreciable importance became manifest as the result of
our subsequent investigation of the collateral corroborating
facts! This spirit tells us that the manuscripts he translated
into the Latin tongue are now in the Colbertine Library, which,
if a fact, must settle the truthfulness not only of Anniusasa
spirit, but as a mortal as well. In order that the reader may
know what the Library of Colbert is, we will refer them to the
article "Libraries," for history of Colbert's work, to the Ency-
clopaedia Britaunica.

We have gone to considerable trouble to look up the histori-
cal references given above, bearing upon this important testi-
mony, so that our readers will be able to readily turn to them
and examine for themselves what is extant in history that they
may get an adequate idea of the nature of the undoubtedly

ANNIUS OF VITERBO. 255

genuine works of ancient authors which Annius has preserved
in his inestimable work ; and which the Christian Church and
Christian writers have vainly sought to discredit and render
useless. It is too late for these Christian slanderers of the
learned, honored and trusted Annius to make him appear a
credulous fool, and one who was so little fitted for the discharge
of the great trust imposed'upon him by the most distinguished
and learned men of his time, as to be little less than idiot, if
what they say of him is even partially true. How men of any
discernment could have been hoodwinked into depreciating
the learned labors of Annius, as Christian writers have done,
can only be accounted for on the score of mental and moral
imbecility, resulting from their desire to escape the logic of
facts which militate against their preconceived views.

The spirit of Annius tells us that after a careful analysis of all
those ancient writings he found that they all centered upon
the labors of the Council of Asoka held in India, about 280 B.
C, and that it was the proceedings of that council translated
into Greek by Demetrius of Phalerus, the great Librarian of
Ptolemy Philadelphus, which were afterward blended by
Apollonius of Tyana with the doctrines of Platonism, out of
which the ideal character of a saviour, similar to that of Jesus
ot Nazareth was first formulated. It appears that Plato was a
medium, and was influenced by the spirits of more ancient
sages and philosophers, to promulgate the teachings he did. If
it should prove that there is among the Colbertine manuscripts
a manuscript of Manetho in the Eg\ T ptian, and not in the Greek
language, it will be useless for any one to question or deny the
authenticity or truthfulness of this communication of Annius.
That there is such a manuscript there, as well as a Chaldaic
version of Berosus, we feel confident. It seems certain that if
in 1220 to 1230 there is positive mention of the manuscripts of
Berosus and Megasthenes, it shows that the probabilities are
that they came into the hands of Annius and were translated
and published by him. We cannot dwell longer on this most
interesting and important subject at present. It must suffice
to say that we have not a doubt that the histories of Berosus,
Megasthenes and Manetho are correctly published in the
Antiquities of Annius of Viterbo. Thus another proof is given
that through the potency of spirit power, all error is being
burnt up in the light of eternal truth.

256 ANTIQUITY UNVEILED.

The Chaldaic King of Egypt.

" Out of all I have searched for in the languages of earth to
express what I feel in coming here to-day, I will say Vox Dei,
vox populi. I was born two thousand and a little more than
two hundred years before your myth Jesus, in a town called
Chion, in Chaldea. I was brought up to understand the
Chaldean astrolabe. I, with the same earnestness that you ask
the people of to-day to believe in Jesus, asked the people then
to believe in Baal. At the time I lived, the chief seat of the
civilization of the world was about the junction of two rivers.
These two rivers ran together, and the intermediate country
was known as Edna, Eden, or Edina. I knew nothing of
Abraham; but 1 did know of Ibraham, "lb" meaning the
whole and "Brahm" the world in which we live. At that
time, the following circumstance gave rise to what is called the
confusion of tongues and the tower of Babel. There was a
numerous colony that had gone out from Chaldea toward the
opposite shore, or toward Europe, as 1 might call it, where
they acquired a different language from what we had, and we
could not understand each other correctly; and they came
back with the Ugh story about how they had been confounded
by a god, Typhon, who they described as the ruler of winds
and waves, storms, the elements, etc. lie was represented on
the altars erected to him, as a huge snake, and was worshipped
under that shape. I becoming dissatisfied with the state of
things in Chaldea, moved southward from where I was, and
readied what was called Egypt. At that time 1 found that
there had been four dynasties in Egypt, covering a period of
nearly sixty-five hundred years ; and I have no doubt, but
that the Moses of the Israelites, and their exodus from Kgypt,
came from the story of myself, Mizraim, travelling into Egypt.
I think that the two are parallel, from my examination of
history after my time. Upon reaching the Egyptian civiliza-
tion, at that time, I found that there was a great invasion of
that country by a king from the East ; and to show you the
confusion of modern chronology, I will say his name was
Mahalalcel. In modern chronology you will find him set down
as the oldest man next to Methuselah, but he was simply a
king in his day and an invader of Eygpt, Although a stranger

MIZRAIM. 257

in the country, I, having so large a concourse of people -with
me (somewhere about thirty thousand warriors, and a propor-
tionate number of them unable to bear arms"), and they being
very important to the Egyptians at that lime, they offered me
a position, in which I beat this Mahalaleel ; and therefore I
was set down as the first ruler of Egypt, historians losing
sight of the four preceding dynasties through the dissensions
of men after my death. You will find that all Egyptian his-
tory, following my time shows that what I have told you is
the truth ; and upon this ground, that in place of the god
Baal of the Chaldeans, which was represented by a human
head with the horns of a bull, the Egyptians afterwards sub-
stituted the god Apis. You can see the reason for confounding
the two religions, at a subsequent time. [Plow was the god
Baal represented originally?] As a snake with the head of a
man ; but I left the snake part off, and replaced the human
head by that of the Egyptian ox ; and after that time Baal
was worshipped in that shape. And then, again, during the
time of my ruling there, there were large numbers of Arabs,
from the various Arabian tribes, coming into the country and
living there, similar to the exodus of the Israelites out of
Egypt. In my opinion it is this portion of Egyptian history
that makes up the whole of the so-called Israelitish history ;
because there were no such people as the Jews, in my day.
You will find this Baal-Apis in the article relating to the
priests of Cybele, in the ceremony where they stand under a
grating in white robes, while Apis, or the sacred ox, has his
throat cut, and the blood descends upon the priests, baptizing
them in the blood of the redeeming god. I think you will
find this ceremony described in some of Havercamp's works ;
it is certainly in the works of some of those writers who com-
ment upon the Scriptures. After the performance of that
ceremony the blood-baptized priest was held to be sacred, ami
any persons who touched the hem of his garment would be
cured of any disease they had. [When these priests had been
baptized in the blood of the sacred ox, Apis, they became
healers of the sick?] Yes. The priest, alter he came out from
those conditions, was kept apart from the people, and no one
was allowed to enter his apartment, except for some very im-
portant reason. He spoke for the oracles of Anubis and Iddo.
Iddo was an Egyptian priest of one of the dynasties before my
time, and set forth the idea of a great central power in the sun,
out of which all life originated ; and this Iddo taught the
same doctrines as those attributed to Confucius, Jesus, and all
the rest, so far as morality was concerned. I found his teach-
ings so deeply engrafted' in -the minds of the Egyptians and

258 ANTIQUITY UNVEILED.

their religious system, at the time I became identified with it,
that I allowed this to stand, as one of the things it would not do
to tritle with. And then, again, those blood-baptized priests
won- acting as Tddo did, who was supposed to have been over-
shadowed by the divine spirit, and that all that he said was
the truth ; and he was said to vanish, as you see in the Psalms,
when he said Selah. I used the word Polio, which afterwards
became Apollo. It was the same as saying Amen or Amnion.
This Apollo grew out of that system, and he became a god
afterwards in the reign of Psammetticus. But the Chaldean,
Egyptian, and all other priests in my day had, particularly,
the signs of the Zodiac as a part of their worship; and those
signs were nine in number not twelve as you have now. Each
of these signs covered a period of what you call a month, ex-
tended so as to divide the year into nine parts instead of
twelve. All these signs were indicated by the conjunction of
certain stars, which enabled the priests to understand God's
commands as given to us on the earth. By this I mean that
one group of stars was made to designate each sign of the Zo-
diac, and these were used to explain certain things. These
changes in the position of the stars relative to the Sun were
afterwards interpreted by persons called Augurs among the
Bonmns, but in our day were called Celestiaie. These priests
wanted to publish a great many facts and circumstances, in my
day, which I, as a rational man, thought was deceiving (lie
people, and I forbade. All the religions taught before my time,
had for their beginning, the idea of man being placed in a gar-
den of beauty, and surrounded with all the necessaries of life,
and that there was one thing in that garden that he should not
touch. But in the religious systems taught in my day, there
was this one remarkable distinction. They did not pretend
that thi' woman was the betrayer, but man was represented to
be so ; and that he tempted the woman, and the woman yield-
ing to his entreaties, brought forth all the trouble that flesh
has been heir to, since that time. That was taught as a fun-
damental principle; but there wire very few, I learned, who
held to that doctrine. A majority were those who worshipped
Apis, and followed those of his disciples, or prophets you
might term them, who had been baptized in his blood. Any
one who underwent that ceremony was ever afterwards con-
sidered sacred : and even in my day il lived 2200 years before
the Christian time,") this was so. At the time I went to spirit
life there was, as I said, four or six dynasties preceding me,
all of which were understood to have ruled Kgypt. 10 very
person was well acquainted with Christos of India, in those
days. [Before your time?] Yes,' and they, instead of taking

MIZRAIM. 259

the Lamb or first sign of the zodiac for their sacrificial Saviour
as the Christians did, they cut the throat of a bull and bap-
tized the holy prophets in his blood. The sacrificial jdea, as
set forth in the first Egyptian dynasties before my time was
cannibalistic, and men were sacrificed instead of the bull, Apis,
and later Anubis the sacred dog. At the time in which I
lived, it was understood that sixty-four hundred years before,
under a certain king, the Great God had driven the first man
as a transgressor, from a condition of pleasure, and that he,
for bringing all the trouble he did upon his posterity was cruci-
fied by them, by running an arrow under the jaw through the
neck, which was supported by posts coming up from the
ground, thus suspending him, with his hands tied behind his
back, and that gave rise to what was afterwards known as the
cross. It puzzled astronomers who lived after that time, to
know what that meant, and they took it to designate the sign
of the Archer; and therein commenced the confusion in reli-
gious beliefs. [Can you tell me which were the nine signs they
had in your time?] They had only one fish; they left the
other out. They left out Leo or the Lion, and also the Goat.
These signs were not known in my day as they are known now ;
or if they were known, I was not conversant with them. But
the other nine signs were used. [Have you any idea at what
time the twelve signs were adopted?] I think about 5G5 B.
C, in the days of Anaximander. I think he was the one who
first divided the zodiac into twelve signs. [Some think that
Aries or the Ram was one of the original signs ?] It was al ways
represented by some cleft-footed animal. Sagittarius, half man
and half horse, was represented differently in my day. That
sign was represented by a combination of half man and half
fish. I listened to those astronomical priests with the greatest
devotion, and found them teaching the same thing that is
cited in the Hebrew Scriptures about Elijah. These visions
used to come through my organism, and I seemed to hear still
small voices describing certain things to me, and I followed
their directions. [Were you a priest of the Chaldeans.] I was
what you would call an Assyrian, but was really from Chaldea.
I was both a priest and a lawgiver that is, I either preached
or fought, according to the circumstances in which I was
placed. The Zoroaster known in my day was the original or
older Zoroaster, who lived sixty-five hundred years before my
time. This Zoroaster, through the letter O, which is the
initial letter of Ormuzd, represented the Great God I AM.
The Egyptians afterwards adopted it as the emblem of eter-
nity, and as including all that took place in nature. I have

260 ANTIQUITY UNVEILED.

said more than I expected to be able to say ; but I found the
control easy, and I like to talk."

If that communication is genuine and substantially correct,
then it is Very certain that the time is fast coming when a true
history of the ancient world will have to be written. Mi/mini
is unknown to extant history as a personage, and his spirit
disclosures are all we have to guide us in critically following
the wide range of information embraced in his communica-
tion. Inclining strongly as we do, to the belief that the
communication is authentic, we will give our reasons therefor.
Under the title " Mizraim," Smith's Dictionary of the Bible
says :

"Mizraim, the usual name of Egypt in the Old Testament.
* * Mizraim first occurs in the account of the Hamites in
Gen. x., where we read, 'And the sons of Ham ; Cush, and
Mizraim, and Phut, and Canaan,' * * If the names be in
order of seniority, whether as indicating children of Hani, or
older and younger branches, we can form no theory as to their
settlements from their places; but if the arrangement be geo-
graphical, which is probable from the occurrence of the form
Mizraim, which in no case can be a man's name, and the order
of some of the Mizraites, the placing may altbrd a clew to <he
positions of the Hamite lands. Cush would stand first asthe
most widely spread of these peoples, extending from Babylon
to the upper Nile, the territory of Mizraim would be. the next
to the north, embracing Egypt and its colonics on the north-
west, and northeast. Phut as dependent on Egypt might follow
Mizraim, and Canaan as the northernmost would end the list.
Egypt, the 'land of Ham,' may have been the primitive seat
of these from stocks. ]n the enumeration of the Mizraites,
though we have tribes extending far beyond Egypt, we may
suppose they all had their first scat in Mizraim, and spread
thence, as is distinctly said of the Philistines. Here the order
seems to be geographical, though the same is not so clear to the
Canaanitcs."

It will t litis be seen that the critical learning of post-Jewish
times has been exhausted in vain to find why Kgypt is gener-
ally called, in the Old Testament, Mizraim. The mistake made
by all investigating critics, has been that they started out with
the theory that Mizraim could not be the name of a man ; and
hence the endless maze of confusion into which they were
drawn. The same writer says :

" Mizraim therefore like Cush, and perhaps Ham, geographi-

MIZRAIM. 261

cally represents a centre whence colonies went forth in the
remotest period of postdiluvian history. The Philistines were
originally settled in the land of Mizraim, and there is reason
to suppose the same of the Lehabim, if they be those Libyans,
who revelled according to Manetho, form the Egyptians in a
very early age. The list, however, probably arranges them ac-
cording to the settlements they held at a later time, if we may
judge from the notice of the Philistine migration ; but the
mention of the spread of the Canaanites, must be considered
on the other side. We regard the distribution of the Mizraites
as showing that their colonies were but part of the great migra-
tion that gave the Cushites the command of the Indian Ocean,
and which explains the affinity the Egyptian monuments
show us between the pre-Hellenic Cretans and Carians, and
the Philistines."

All this goes to show that Egypt was at an early day domi-
nated by a Saracenic race, and they had become quite populous
when the Philistine migration took place toward Palestine, the
land of the Israelites. The Philistines were undoubtedly of
Asiatic lineage, and not of African origin, and this fact is
amply sufficient to show there was an early Assyrian domina-
tion in Egypt. When or how, or by whom that domination
was brought about, history, neither (so-called) profane or
sacred, throws any light upon. The statement of the spirit is
very clear and consistent with every conceivable probability.
He says he was born a little more than 2200 years, before the
Christian era, at Chion or Chiun in Chaldea. The mention of
this name incidentally leads to a singular correction of a sad
misinterpretation of the word Chiun, (as it is used in Amos v,
26.) by Christian critics. The Jewish Jehovah is there made
to say :

"25. Have you offered unto me sacrifices and offerings in
the wilderness forty years, O house of Israel?"

"26. But ye have borne the tabernacle of your Moloch and
Chiun your images, the star of your God which ye made to
yourselves."

"27. Therefore will I cause you to go into captivity beyond
Damascus," etc.

Now, all this is perfectly intelligible, if it is addressed to the
Assyrian Star worshippers, who, leaving Chion, in Chaldea,
bore the tabernacle of Moloch and the star of their god (per-
haps Aldebaran, the bright and royal star of the zodiacal con-
stellation Taurus, the symbol of Baal the Great God of tbe

262 ANTIQUITY UNVEILED.

Chaldeans) towards the west and beyond Damascus. It is
certainly preposterous to suppose that this threat had anything
to do with the then inhabitants of Judea. And yet this is the
stupid blunder into which so-called Biblical critics have fallen.
Finding the word Chiun coupled with that of Moloch, which
was undoubtedly the Bun-god or Fire-god of the Chaldeans,
t lay supposed also that Chiun must be a Jewish god, than
which no mistake could be more stupid. The book of Amos is
undoubtedly a plagiarism of some Chaldean writings. Chiun,
must be a Jewish change of the name Chion (as it was most
probably spelled in the Chaldean) was undoubtedly the name
of a city or place, and not that of an idol, either worshipped
by the Israelites or by any other people. The translation from
Chaldean into Hebrew, and from Hebrew into English, has
not sufficed to obscure the real meaning of the passage of
Amos, above quoted. We thus discover that even by the Jew-
ish .Scriptures so-called, the correctness of the spirit communi-
cation is singularly borne out. That there was such an
Assyrian or Chaldean city as Chion or Chiun we have no
doubt, even if no other mention of it than is made in that
passage of Amos, can be found. Just as the Chaldaic Moloch
was changed into the Moloch of the Old Testament, so the
name Chion was changed into Chiun.

The spirit tells us that he knew nothing of Abraham ; but
that he did know of Ibraham " lb " meaning the whole and
" Brahm " the world. We have no doubt that the etymology
is correct, and the Jewish plagiarist substituted the Ab for the
lb of the Chaldeans, in order to conceal the literary fraud that
was being perpetrated, to be palmed upon humanity for sacred
truth. The etymology of the word Brahm is undoubtedly
correct, ami meant the whole universe and the soul principle
or force which animated it. If " lb " in Sanscrit or Chaldaic
meant the whole, then it is not difficult to understand who and
what the modified Sanscrit or Chaldean Ibraham was; and we
may know it meant no human being, as Jews and Christians
have pretended, but the universal life, soul and body of all
known and unknown things.

But a fact that renders the authenticity and truthfulness of
this remarkable communication apparent, is the statement
thai when lie lived, while the priesthoods of the diU'civiil re-
ligious then existing, all worshipped according to the sun's

MIZRAIM. 2G3

progress annually through the signs of the Zodiac, they
divided the zodiac into only nine signs, instead of into twelve,
as was subsequently done. It is a fact well understood and
known, that the more ancient astronomical priests divided the
year into three seasons of four months each, to wit : Spring,
.Summer and Winder. The Autumn season was absorbed in the
other three ancient divisions. In reply to our question as to
which of the signs were not included in the original zodiac,
the spirit answered the Lion, the Goat and the Fishes, or one of
them. Whether that is capable of being confirmed we cannot
say. It is, however, very remarkable that the spirit should
say that in his time, the astronomical priests was called Celes-
tiaie, which would indicate that the Latins borrowed their
word Cselestis from the Egytians.

Mizraim tells us that they had the same story of Eden, and
Adam and Eve, in his day, but that instead of saddling the
responsibility upon the woman for the sufferings of humanity,
they were laid at the door of her male seducer. Little weight,
Mizraim tells us, was given to the story, although it was the
starting point of the religions then prevailing. It seems it was
only the later times of the Jewish and Christian periods when
the cosmogonical fiction was considered a matter of so much
theological importance.

The religion of the Christos of India, the spirit tells us was
well known in Chaldea and Egypt in his day. The sacrifice
of human victims to the Chaldaic Moloch was anterior to the
time of Mizraim, (2200 B. C.)

We will here add that the spirit tells us that the division of
the Zodiac into twelve instead of nine signs, was in the days
of Anaximander, the Ionian philosopher, and pupil of Thalcs,
about 565 B. C. It was about that period that Anaximander
flourished, and it is well known that he devoted much atten-
tion to Astronomy, and the measurement of the diurnal time.

The spirit tells us that the astronomical priests taught
the same thing that is cited in the Hebrew Scriptures about
Elijah ; and more than this that he himself had had similar
visions, and heard still small voices describing certain things
to him. it would appear that Mizraim was a clairvoyant and
clairaudient medium, as well as a Chaldean priest and law-
giver. As to the long historic periods of which the spirit
speaks, we have no means of judging of the correctness ; we

2G4 ANTIQUITY UNVEILED.

therefore let them pass for what they are worth, in the estima-
tion of each reader. That Mizraim was :i historical personage,
and not the name of a country or people, is very certain. It is
a Chaldean and not an Egyptian name, and therefore we may
know almost with certainty, in as much as the Jews designated
Egypt by his name, that he figured so prominently in that
country, as to warrant that designation of Egypt, hy the Jews.
As in the case of Odin the Younger, we have here an instance
in which we are warranted in believing that there has been an
extension, through spirit channels, of authentic history, to
nearly one thousand years before the oldest authentic historical
period heretofore known. If it should be found that Mizraim
is mentioned by either Berosus, Manetho, or Megasthenes, in
their, or either of their histories, the value of that spirit com-
munication cannot be overestimated.

A Pythagorean Philosopher.

" I salute you, SIR : In the first century before, what is
culled, the Christian era, Platonism and what was afterwards
termed Gnosticism were almost identically the same. They
were 1 > > t It scientific religions, founded on doctrines that were
not historical. The doctrines taught by Apollonius of Tyana
were of such a character that the Christians could notation!
to let them be known, and they perished in the first crusade
against the contents of the Alexandrian Library. After the
time that I became the teacher of Apollonius, I was authorized
hy license to teach by the emperor Augustus Cesar ; hut
because I demonstrated that my philosophy was true, I was
opposed hy the priesthood. 1 challenged those priests to
answer me, but this they did not attempt. My arguments wen;
like these communications no priest dared to question their
correctness, r commenced to teach twenty-five years before
what is termed the Christian Era, and Jived until A. 1). ">>. I
never regret ted thai I had taught the seven Pythagorean prin-
ciples which meant the seven years of purification adopted
in my day by all Pythagoreans. This I will explain to you.

EUXENUS. 2G5

The first year was analogous to the period of innocence and
childhood, during which the philosophical aspirant tried to
forget all previous ideas, impressions and conditions, hy which
his previous life had been attended ; and to lose his individ-
uality so as to commence a new life, like that of a newly born
infant. The second year was devoted to a total silence, or
voluntary abstinence from all acquisition of knowledge, except
what the candidate could think out for himself. In other
words, it was devoted to silent meditation. In the third year
he was enabled to begin the contemplation of the facts of his
pre-existence and the after existence, in their relations to his
then existence, and to understand the true object of existence
as a whole. In the fourth year the aspirant to philosophical
wisdom purified himself from every contamination of the use
of food that the Sage (Pythagoras) had set down as unfit to be
eaten. In the fifth year, having purged the mortal body, he
began to sit, lie down, or stand as directed by his spirit attend-
ants ; in order to develop his mediumship for the occurrence
of spiritual phenomena through it. In the sixth year the
phenomena that occurred were divided, as you divide them,
into two classes, to wit : mental and physical. The purpose of
this was to determine whether the most striking phenomena
that occurred through each candidate were menial or physical.
In the seventh year, test experiments were made to ascertain
whether the aspirant was best qualified for the occurrence of
the mental or physical class of phenomena ; or whether com-
petent for the occurrence of both classes combined. Apollonius
of Tyana was found to be remarkably qualified for the occur-
rence of both mental and physical phenomena through his
mediumship, and thus being fully developed for both classes of
phenomena in an equal degree, he was authorized to act in
both capacities, those of mental and physical mediumship.
Thus duly initiated into the Pythagorean Order of Philosophy,
he began to teach ; but like most sensitives, he desired to teach
his doctrines in seclusion. The teachings which first made
Apollonius of Tyana known will be recounted to you by the
spirit of King Phraoetes of Taxila. He will tell you when
and where it occurred, for these communications are given
under the control of spirits who can and will explain every-
thing so exactly that no learning can overthrow what is herein
given. Now, Apollonius of Tyana was, as I know from per-
sonal observation and knowledge, the Jesus of Nazareth of the
Christians, and this was fully established by the subsequent
writings of Saturninus of Antioch, Basilides of Alexandria,
and Valentinus of the same city, all Gnostics, and those who
followed them in the second and third centuries. Those writ-

2GG ANTIQUITY UNVEILKD.

ings, if in existence, will prove that Apollonius was the Jesus
of the Christians in after times. I have no intention to prove
to you that truth is greater than falsehood, for the time lias
come when truth must and will assert itself. What I have
told you is true, and this will be established beyond all doubt
by the evidence yet to be given, if not already so established.
Oil ! how I have longed for and desired the time to come when
1 could obtain the chance to testify that Apollonius ot Tyana,
whose memory and renown were killed through Eusebius at
the Council of Nice, was the real Jesus of modern Christianity.
1 was Euxenus of Heracleia in Pontus."

Having said this the spirit asked to take our hand, and in
the most pathetic and earnest manner thanked us for the work
we were doing to enable the spirit workers to get the truth
before suffering aud deceived humanity. We can find little
historical mention of Euxenus ; for, although the Pythagorean
preceptor of Apollonius of Tyana, undoubtedly the greatest
spiritual medium the world has ever known, his memory and
services have been buried in the same obscurity that lias pre-
vented the true merit of his great pupil from being known to
after ages.

liefer to Smith's Dictionary of Greek and Roman Biography
for account of Euxenus.

This mention of Euxenus is taken from the Life of Apollo-
nius, by Philostratus ; and but for that mention of him no one
would know that such a man as Euxenus of Heracleia ever
lived.

liefer to Biographic Universelle for account of Apollonius.

Such was tlie philosophical system of Euxenus the teacher,
and Apollonius the pupil, of the school of Pythagoras, in the
early part of the first century of the so-called Christian era.
The spirit of Euxenus of Heracleia tells us that in the first
century before the supposed birth of Jesus, that Platonism,
and what was afterwards called Gnosticism, were almost iden-
tical in their teachings. This was undoubtedly the case, as
any impartial inquirer into the doctrines of the Oriental and
Grecian philosophies will be forced to admit. They were, as
the spirit tells us, scientific religions as contra-distinguished
from theological speculative religions; and not the metaphysi-
cal abstractions that modern interpreters of their literal
meauinir, would lead their followers to believe. The writings
of Apollonius of Tyana were undoubtedly well known as late

EUXENUS. 207 '

as the early part of the third century, and were regarded with
religious veneration by many of the brightest minds of that
early period of the so-called Christian era. When the scheme
was formed to established the Christian church, as a represen-
tative of an entirely new and original religion, it became
necessary to destroy his writings and suppress his teachings, and
this the priesthood sought to do, and did, by every means that
was in their power. The spirit is therefore correct, in all proba-
bility, when he says : " The doctrines of Apollonius, as they
appeared in his genuine work, perished in the first crusade
against the contents of the Alexandrian Library." On this
point, a writer in the Encyclopaedia Britannica says :

"In 389 or 391 an edict of Theodosius ordered the destruc-
tion of the Serapeum," (the remaining Library at Alexandria,)
"and its books were pillaged by the Christians. When we
take into account the disordered condition of the times, and the
neglect into which litei*ature and science had fallen, there can
be little difficulty in believing that there were but few books
left to be destroyed by the soldiers of 'Amr."

Will any Catholic or Protestant prelate, priest or clergyman
tell us why the Christian emperor, Theodosius the First, should
have ordered the destruction of the Serapeum Library of
Alexandria, if not to destroy the evidence it contained of the
spurious nature of the Christian religion and its heathen
philosophical origin ? We venture to say they dare not attempt
a public answer to that pregnant question.

If, as the spirit tells us, he was licensed by the emperor,
Augustus Csesar to teach the Pythagorean philosophy, it would
seem that that great Roman ruler was himself a follower of
Pythagoras, and not so the Roman priesthood. The latter, the
spirit of Euxenus tells us, did not attempt to discuss with him
the respective merits of their teachings, nor did they dare to
question the truth of his teachings.

The most significant part of this testimony of Euxenus is
the statement, that Apollonius of Tyana was "remarkably
qualified for the occurrence of both mental and physical phe-
nomena through his mediumship, and thus being fully de-
veloped for both classes of phenomena in an equal degree, he
was authorized to act in both capacities." And that, "duly
initiated into the Pythagorean order of philosophy, he began
to teach." The reference to Phraoetes, king of Taxila, as cog-

2G8 ANTIQUITY UNVEILED.

nizant of the earliest renown of Apollonius, has relation to the
following circumstances. While Apollonius was on his way
from Babylon to India, he visited king Phraoetes, of Taxila.
"That prince," says the Biographic Universelle, "over-
whelmed him with kindness, and gave him a letter to the
chief of the philosophers, or Indian Gymnosophists, which
was couched in these terms :

" The king Phraoetes, to his master Iarchas, and to the sages
who are with him : ' Apollonius, a very wise man, who thinks
you are wiser than himself, conies to see you to derive knowl-
edge from your wisdom. Share with him freely all that which
you know, and be assured that your instructions will not be
lost. He is the most eloquent of men, and has an excellent
memory. His companions also merit your good welcome,
since they know how to love such a man.' "

Euxenus who resided at JEgx during the time when it is
said Jesus was on earth, tells us, that he knows from personal
knowledge, that Apollonius, his contemporary and pupil, was
the same who afterwards was considered the Jesus of Naza-
reth of the Christians, and that this fact was fully established by
the subsequent writings of Saturninus, Basil ides and Valenti-
nus, the Gnostic followers of Apollonius. We have already so
fully treated of, not only the analogy of the teachings of Apol-
lonius with the teachings of the Christian scriptures, so-called,
but of their substantial identity one with another, that we need
not repeat our criticisms upon that point. We can well under-
stand how Kuxenus should have so long and strongly desired
to come back to earth to vindicate the name and fame of his
great mediumistic pupil.

JEAN BAPTISTE COLBERT. 269

JEflfl BAPTISTE COIiBE^T.

Prime Minister of France.

"Good evening, sir: Speaking without arrogating any-
thing to myself, I do not think that any person of modern
times was more deeply absorbed in antiquarian lore than my-
self. You will find in August Wilhelm Von Schlegel's tragedy
of "Arion," all the mythological allusions made by JEschuylus
in his " Prometheus Bound." He was one of the greatest San-
scrit scholars that ever lived, and was thoroughly versed in the
analogies between the Sanscrit and Greek languages. He de-
monstrated clearly that the ancient Egyptian virgin, Isis, with
the infant god Horus on her breast, and the symbols of the
Isiac religion were identical with the Christian Virgin Mary
and the infant Jesus. Much of this 1 have learned in spirit life.
This I give you now. What I learned in the mortal life will fol-
low afterwards. In the library called after me, the Colbertine,
about one hundred and forty miscellaneous manuscripts bear-
ing upon the first knowledge concerning the Gymnosophists of
India, in the times of Alexander the Great and Ptolemy Phiia-
delphus. These go to show that the Gymnosophists were fire
worshippers. Among them are manuscripts relating to what
will be communicated to you by a spirit who has not yet con-
trolled the medium, whose body was burned at Athens in the
reign of Augustus Caesar. After the teachings of the Gym-
nosophists, the Essenes and Gnostics composed the originals of
the Christian Gospels and Epistles, which were afterwards
parodied as composing the New Testament. This was demon-
strated to you by the spirit of Euthalius, [see Euthalius, page
01.] He lived at Alexandria in 485 A. D. The next point I
shall mention, as demonstrated by those manuscripts, dates
about 560 to 580 A. D., and is contained in the writings of
Moses Chorensis, who first became popular in Armenia, and
who fully proves that, in his day, the Armenians were Parsees
or fire worshippers, and that they adhered to the doctrines of
the Gymnosophists combined with the Platonic and Pytha-
gorean philosophies of Apollonius of Tyana. And he shows
that about A. D. 280, and perhaps before that date, these Ar-
menians inscribed upon the marble throne (not chair) at
Adulis, their doctrines and belief, in contradistinction to those
of the people known as Abyssinians, the latter being the doc-

270 ANTIQUITY UNVEILED.

trincs attributed to Ishmael, the supposed son of Abraham.
They made that inscription at that point in order to convert the
Abyssinians to the teachings of Apollonius, which proved
fruitless. There is a paragraph still extant, of the writings of
Moses Chorensis, that shows that all the learned have made a
mistake about the nature of that inscription, but its suppression
was ordered by the Council of Nice. It is still in the Vatican
Library at Rome. This paragraph shows that the throne or
judgment seat at Adulis had no relation to Ptolemy Euerjretes,
but was erected to commemorate the exploits of an Asiatic
king named Hannesor Jannes. You will not find him men-
tioned in any English biography, and if at all, it will be in
some other tongue. Following this we will have to skip from
the sixth to the twelfth century, to the days of Cyrillus Lu-
caris, patriarch of Constantinople, and there we find the com-
mencement of the Targums in the Codex Alexandrinus, now
in the Royal Library in London. The manuscript to which I
alluded, shows that Eusebius of Caisarea fully understood
these various tongues, and the combination of the Targums of
Jonathan Ben L T ziel, Aquila and others, with the writings of
Apollonius of Tyana, called the Pauline Epistles, about A. D.
265, to conceal their origin. These matters were fully dwelt
upon by Eusebius, which shows that the Armenians con-
structed, out of all these, what is now called the Codex Alex-
andrinus. The proof of this fact is still to be found in some of
tlie towns of Samaria and Mesopotamia, in tin- Vatican
Library at Rome, in my collection of manuscripts in Paris, and
in the paintings of Murillo, who painted a Jesus according to
the Abyssinian idea of that God, and represented him as an
African. By a thorough investigation of the facts related by
Bel/.oni, concerning the statues of Apollonius that he saw in
Upper Egypt, you can reach a demonstration that Apollonius
was the Jesus Christ of to-day. I examined all these tilings
thoroughly; and according to a modern writer, Lamartine,
you will find the most positive proof that the Christian religion
is n fraud. You will also find proof of this among the Maron-
ite Brethren in Syria, and also in the Indian Archaeological
researches of Sir William Jones. Hut I rest my statements
mainly upon what I have learned from a man with whom I
have become acquainted in spirit life. I mean Von Sehlejrel.
He will complete what I have left unsaid. I am Jean Baptiste

Colbert."

Refer to Chambers' Encyclopa'dia for account of Colbert.
That Colbert was a very learned man as well as a great one,
his valuable collection of ancient manuscripts, now in the

JEAN BAPTISTE COLBERT. 271

Royal Library of Paris, sufficiently indicates. The reference
of this spirit to the literary labors of Von Schlegel is especial'y
pointed, in relation to the analogies between the Egyptian
virgin Isis and her child Horus and the Virgin Mary and her
child Jesus of the Christian Church ; as also the analogies
between the emblems of those two religions. As to which was
the imitation and which the model, the great antiquity of the
Isiac religion leaves no doubt. As we have never read the
works of Von Schlegel, we do not know how fully he treats of
the questions to which the spirit refers. But when we come to
what he says about the one hundred and forty manuscripts in
the Colbert collection which relate to the doctrines and phil-
osophy of the Gymnosophists of India, from 400 to 250 B. C,
we come to a matter that admits of positive historical proof.
The Gymnosophists were undoubtedly worshippers of fire, as
the emblem of the Sun, which was the central foundation of
all religions.

As we have fully shown, in our previous criticisms of other
spirit communications, the Gymnosophists gave rise to what
was known in Syria as Essenianism ; Essenianism was merged
in Gnosticism ; Gnosticism was merged in Neo-Platonism ; and
Neo-Platonism was finally merged in Christianity, thus we
may readily see that Christianity, so far from having any
originality about it, was but the latest modification of Ori-
ental nature-worship, and no more divine than the source
from which it flowed through so many modifying channels.
But, so confident are we that the spirit of Colbert states
what is the fact in regard to the import of the manuscripts
to which he alludes, as treating of Gymnosophism and Gnos-
ticism, that we do not hesitate to challenge the refutation
thereof. When he refers to Euthaliusas a spirit who will con-
firm what he says about those manuscripts, and the fact that
the Christian Gospels and Epistles are nothing but parodies
upon the more ancient Gnostic Gospels and Epistles, he leaves
no room to doubt that what he says of those manuscripts is
true. At this writing Euthalius has communicated and tes-
tifies positively to that fact.

Even more significant is the reference of the spirit to the
manuscript writi ngs of Moses Chorensis, as establishing the fact
that as late as 560 to 580 A. D. the people of Armenia were
Parsees or Sun worshippers their religion being a combina-

272 ANTIQUITY UNVEILED.

tion of Gymnosophism and Grecian philosophy. But most
significant of all, is the spirit's statement lhat the writings of

Moses Chorensis, show that the inscription that has been
obliterated on the marble throne at Adulis, placed there about
1>S0 A. D., or earlier, was inscribed thereon by Armenian
priests, to record the doctrines and teachings of Apolloniusof
Tyana, to which they adhered. It is little less significant that
on the authority of the manuscripts of Moses Chorensis, that
the spirit of Colbert should state the fact that the historical
portion of the inscription of the Adulian marble does not relate
to Ptolemy Euergetes as has been almost universally supposed ;
nor to an Abyssinian king as some suppose ; nor partly to
Ptolemy Euergetes and partly to an Abyssinian king ; but that
it relates wholly to an Asiatic king named Hannes or Jannes,
as the spirit gave it. We have examined this part of the spirit's
statement with the greatest care, and feel justified in main-
taining its substantial correctness against the most searching
criticisms of the learned world.

GODFREY ARHOLiD.

A German Mystic.

"I thank you, sir, for this opportunity of communicating
with you. What I come to say to you to-night is connected
with, and is a condensation of, what Kuthalius of Alexandria,
who lived about A. D. 43o, has said to you. Our communica-
tions must necessarily overlap and support each other. [See
Kuthalius, page 61.] The Christian (Scriptures from Acts to
lievelation are but plagiarisms of the doctrines to that great
saint of antiquity, Apollonius of Tyana. I knew positively,
from what is said in Belzoni's miscellaneous article, No. 1, now
in the British Museum and in the Florentine Library, that on
ancient authority Paul of Tarsus was absolutely Apolloniusof
Tyana. As for myself, aft>r a careful review of all the grounds
that have been traversed by Dr. Nathaniel Lardner and other
learned commentators, who were engaged and paid by the
Church to find some proof of the truth of Christianity. I
found, from the Targums of Jonathan Pen Uziel and Aquila,

GODFREY ARNOLD. 273

that Christianity was a fraudulent imitation of the ancient
doctrines of the Trinity, of which ancient trinities the genera-
tive organs were the most prominent representative symbol.
All this was perfectly apparent to me ; but as I was an ecclesi-
astical adoptionist, I merged all that I knew in the Christian
religion. What was contrary to it I ignored ; for which dis-
honesty T, as a spirit, am obliged and compelled to here tell you
what I knew about these things. Godfrey Arnold."

Refer to Biographic Universellc for account of Godfrey
Arnold.

The spirit of this thoroughly informed writer conies back
to earth and discloses the fact, of his knowledge, while in
earth life, that the Gospel of John and Canonical Epistles of
the Xew Testament were nothing else than plagiarisms of the
writings of the great sage Apollonius of Tyana, and that Paul
of Tarsus, was absolutely Apollonius of Tyana. How far any
writing of Belzoni confirms this fact, we have no means of
knowing at this time ; but it is impossible, in view of the utter
want of historical status of Paul of Tarsus, and the perfectly
historical status of Apollonius, to question the statement of the
spirit of this thoroughly informed man. It seems equally cer-
tain that what he says, as to the Christian plagiarism of the
ancient doctrine of the Trinity, is substantially correct.
Whether the Targums of Ben Uziel and Aquila contain any-
thing to prove this, we do not know, but think it more than
probable, if not certain. The nature of Arnold's investiga-
tions and literary labors were just such as would have led him
to the discovery of the Christian frauds that he claims to have
made. He no doubt, with all his desire to do nothing to im-
pede the growth of Christian piety, too clearly intimated the
heathen source of Christian theology, and hence the bad odor
into which he fell as a Christian writer. The spirit of Arnold
has done well, in seeking to atone for his earthly insincerity,
by the above disclosures. It will be well for all spirits who
were once engaged in the same work of concealing and sup-
pressing truth, to follow his example.

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August Wilhelm Von Sehlegel.
A German Philologist and Orientalist.

" He who exposes errors must expect to bo opposed by an
army of fools. I know this was true in my day, and I know
it must be true in yours. Born into the mortal life with a cer-
tain sense of the mystical knowing naught of the far past
I was fortunate to strike that line of intelligence which was of
great advantage to me; uamely, antiquity ; and I wrote my
description of Ion on the same principle that i-Eschylus wrote
his Prometheus Bound. My principal business here to-night is,
to prove to you that the Tamil language of India is more
ancient than the .Sanscrit ; and that while you now And it in
Madras, Ceylon and Southern India, its outlines and structure
prove it to he more ancient, in India, than the Sanscrit. The
principal belief of the Tamils was the divine nature of the
male and female human organs of generation, the symbol of
which was the phallus. They had their Trinity in the father,
mother and child, which constituted their trinity in unity.
These religious ideas can hi' traced in the Tamil language,
traces of which are still found at the foot of the Himalayas in
northern India, where the Tamil people dwelt before the
Brahmans crossed into India from Thibet with their god
I-brahm. Indeed this I-brahm was merely an eastern oil-
shoot of the Baal or Bel of the Chaldeans. The Chaldean
civilization is the oldest that we spirits can start with. That
spirit who came to you sometime since Deva Bodhisatoua I
have met in spirit life, for there like attracts like is about to
Meet a conjunction of forces between Eastern spirits and West-
ern spirits in spirit life, and by that means he will open
tlu- way between the two worlds, so that all the past may be
revealed to mortals, when grand will be the result. You need
not fear that should you fall, that this will not be accomplished,
for others will rise up behind you greater than yourself, and
these things must goon. There seems to be a great desire on
the part of all the European powers to monopolize the binds of
the East and destroy its people; but these will yet take an
awful revenue on their European oppressors. The spirit work
of action and reaction between the two worlds goes on unceas-
ingly. I find my control getting weak. I am August Wilhelm
Von Sehlegel."

VOX SCHLEGEL. 275

Refer to Chambers' Encyclopaedia for account of VonSchlegel.

If our readers will look up carefully the reference we have
given to Von Schlegel they may be able to form some idea of
his qualification to judge of the true nature of the Sanscrit
language and its relation to the Tamil tongue. The general
idea has been that the Tamil literature is of recent date as
compared with the Sanscrit literature. This the spirit of Von
Schlegel denies, and refers to its less complex structure in
proof of this. In this connection, it would also prove interesting
to the reader, to look up the account of the Tamil people and
language which may also be found in Chambers' Encyclopaedia.

It must be very evident to the reader of these references that
the Tamil language is not a Brahmanical or Sanscrit dialect,
but an independent language which had its origin in a distinct
region or centre of civilization from that which gave rise to the
Sanscrit and its kindred Aryan idioms. As such it has an
especial historical importance, and this the spirit of Von
Schlegel fully understood when he thus called attention not
only to the difference between the Tamil and Sanscrit lan-
guages, but showed that the Tamil was the more ancient of the
two. The Tamil language was of Semitic or Chaldaic origin,
and no doubt existed in Northern as well as Southern India
before the Arj-an Brahmans invaded India from Tibet, and
established the Sanscrit language there.

In the light of a number of similar assurances given by other
spirits through other mediums, w r e regard the reference of the
spirit of Von Schlegel to Deva Bodhisatoua, and his spirit
labors to unite all the spirit friends of Spiritualism, and
through that union of spirit forces to open the way between
the two worlds, so that the history of all the past may be
revealed to mortals, is the most hope inspiring assurance that
has come to mankind from the spirit life. Deva Bodhisatoua
was the 13th Buddhist patriarch, and some two or three cen-
turies before the Christian era established the Reformed Budd-
histic canons which still prevail in India. He was, in other
words, to Modern Buddhism, what Eusebius Pamphilus was to
ChristianitvJts founder,

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BODHISHOFUVIAH.

A Buddhist Priest.

"I greet YOU, SIR: As the Buddhistic religion, its writ-
ings, precepts and morals, have been given to modern readers,
they have not been allowed to show the influence they exerted
in forming what is called the Christian religion. Every-
thing that would show this has been suppressed, first by the
Christian fathers Jerome, Chrysostom and Eusebius of C:i sa-
rea, and afterwards by the Christian writers who followed
them. All these learned Christian commentators have done all
they could do to veil the connection between Buddhism and
Christianity. I am here to-day to say that the Pentateuch,
Psalms and Proverbs of the Old Testament, and the New Tes-
tament from the Gospel of John to Revelations, were originally
in the hands of the Buddhists, and were taught to the fol-
lowers of that religion, in my day, about A. D. 340. But
Christian authorities have set me down as about A. T>. 495, in
order to cover what I had of Buddhistic writings then extant,
and to make them appear to be copies instead of authentic
originals. J want to show that the religion of Buddha was not
an offshoot of Brahmanism. It was derived from the teachings
of Zoroaster in the first place, and the teachings of Osiris of the
Egyptians in the second place. [Am I to understand that
Buddhism was not of Indian origin V] Yes; and now for the
proofs cf this. At the little village of Bang in Bombay, on the
road from (iuzerat to Malioa, are the five subterranean chambers
which represent the live mountains of Buddha, and they are
called the Panch Pandou. It was there that I taught in my
time, although these chambers gave the date of Buddha as nine
hundred years before that time. The great trouble with Christ-
ian commentators is, that they want to bring all religions
within the Mosaic period ; and that biases their judgment and
leads them astray. I want to say, here, that the Panch Pan-
dou and the temple of Boro Bado, as it was called by us, were
the sources from which the civilizations of Mexico, Central
America and Peru originated; for the same kind of crosses
that are found in the Panch Pandou, and in the temple of
Boro Bado, are identical with those to be found in the A/tec
temples of Mexico, the temples of Central America, and the
temples of Peru. The three gospels of Matthew, Mark and

BODHISHORMAH. 277

Luke were derived from, and were part and parcel of the
Ancient Gymnosophic religion which Apollonius received
from Phraoetes, king of Taxila. Apollonius was a me-
dium for spirit control. I was also a medium among the
Chinese. I taught amongst them at the foot of the cele-
brated Mount Sung. [Was that region celebrated as a place of
learning?] Yes; and also for learned hermits to congregate
and die. I am satisfied that if you will follow the clews that
I have given you, in this communication, that you will find
that San-worship was identical with Buddhism, the latter
only being a reformation of the former. These things have
been ignored by modern archaeological scholars, because they
would conflict with the teachings of Christianity. [Have the
gospels of Matthew, Mark, Luke and John been modified
from the original writings, other than in the change of names
and the scenes of the events related?] The idea of Jesus is
rather Egyptian than Indian. The most virtuous, holiest and
purest man of his generation, became the object of the venera-
tion of the people, and was held up as an example for after
generations to follow. They deified them and certain stars
were dedicated to them. These celestial personifications were
taught mystically by the priests to heighten the effect upon
the minds of their ignorant followers. If you have any other
questions, I will answer them if I can. [We know that the
Gospel of St. John varies from the three synoptical gospels in
essential particulars ; and we have much reason to believe that
while the Gospel of John, the Pauline Epistles, the Catho-
lic Epistles, and Revelations, are of Buddhistic origin, that the
gospels of Matthew, Mark and Luke, and the Acts of the
Apostles, are of Brahmanical origin, and relate to the Hindoo
Chrishna Is that conjecture correct ?] The books, from the
Gospel of John to Revelations, in the New Testament, were
borrowed from the Buddhistic visions of Deva Bodhisatona.
[In what respect did the Buddhists and Gymnosophists
differ?] The Buddhists, in my time, were what you term
Spiritualists. The Nirvana or heaven of rest, as it was originally
taught, meant simply a place where the spirit regained its
power after leaving the mortal form, and after a longer or
shorter time, having recuperated in strength, it passed on
through those spheres of spirit existence that you Spiritualists
talk of. On the other hand, the Gymnosophists were more of
the perfectionist belief, and taught that the released spirit of the
righteous went straight to God. That was the essential differ-
ence between the two teachings. My name wasBodhishormah."

We can find no mention whatever of Bodhishormah, and

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can therefore only judge of the authenticity of the communi-
cation by the collateral facts that bear upon the matters testi-
fied to by the spirit. But these are so numerous and so pointed
as hardly to leave room to doubt its authenticity. That the
medium could have invented such a communication, no
reasonable person can suppose ; for apart from t lie significance
of the several statements therein contained, the general tenor
of the communication establishes the distinct individuality of
the communicating spirit.

It is to be hoped that the time is not far distant when the
true and perfect teachings of tbe Brahman ical, Buddhistic and
Gymnosophic religions of India, will be given to the people of
Europe and America. When that is done, the Christian pla-
giarism of those teachings will be laid bare and the Christian
delusion at an end. For centuries the Christian priesthood
monopolized the learning and knowledge of the world, but
that monopoly no longer exists. Untrammelled scholarly
thinkers have gone to the front in antiquarian, archajological,
philosophical, and scientific researches, and the truth in all
these directions, is being brought to light with resistless force.
Neither the Christian Fathers nor modern Christian commen-
tators or their deluding performances, can stay the resistless
force of the on-coming Hood of light from the ancient world.

It will be seen that tbis Buddhist spirit claims the Budd-
histic origin of six of the chief books of the Old Testament, as
well as the more important parts of tbe New Testament. This
claim has never before been presented, so far as we know ; and yet
it is consistent with much that is positively known. Not one
of the books of tbe Old Testament is of Hebrew origin, as it
has been claimed they were. They are, beyond all question,
of Eastern origin, having only been parodied by the Jewish
priesthood, and put before their followers as Jewish originals,
;is the various Targuins plainly show. The Psalms and
Proverbs of the Old Testament are in their nature, construc-
tion, and use, so similar to tbe Buddhistic books now extant,
as to show that they are either varied versions of one original,
or varied versions, tbe one of tbe other. In either case it is
impossible that Judea should have been tbe country of their
origination. There is just as much historical certainty that
neither of tbe Gospels according to Matthew, Mark, Luke and
John, of the New Testament, originated in Judea ; and it is in

BODHISHORMAH. 279

the highest degree probable, that the country of their origina-
tion was India. The spirit says he knows that this was the
fact so far as the Gospel according to John, the Pauline Epis-
tles, the Catholic Epistles and the book of Revelations are con-
cerned. That he does not include the synoptical Gospels and
the Acts of the Apostles, grows out of the fact that they were
of Brahmanical rather than of Buddhistic origin.

The spirit says that Christian authorities have set him down,
chronologically, as having flourished about A. D. 495, instead
of A. D. 340, to conceal the nature of the Buddhistic writings
in his possession. Of this we have no means of judging, not
having been able to find any historical reference to Bodhishor-
mah. The truth of the matter may be yet established.

But now, we come to a portion of the communication that is
as important as it is new to us. The prevailing impression has
been that Buddhism was but a schismatic offshoot of Brah-
manism, and merely amounted to an attempted reformation of
that Aryan religion. The testimony of Bodhishormah is the
first denial of that supposition. He says that Buddhism had
nothing to do with Brahmanism, but was derived from the Zo-
roastrian and Egyptian systems of Sabaism or Star worship. As
proof of this fact the spirit tells us that at the village of Bang
in Bombay, India, on the road from Guzerat to Malioa arc five
subterranean chambers, which represent the five mountains of
Buddha, and that they are called the Panch Pandou, that it
was there he taught Buddhism ; and that the inscriptions in
those chambers showed that Buddha had flourished 900 years
before his time, (340 A. D.)

It is with stinging satire that the spirit says: "The great
trouble with Christian commentators is, that they want to
bring all religions within the Mosaic period, and that biases
their judgment and leads them astray." The spirit is more
than charitable to suppose that the learned, among those com-
mentators, do not know that in taking that course, they are
not seeking to find, but seeking to avoid the truth.

This spirit confirms what was testified to by Deva Bod-
hisatoua. The latter claimed to have been a medium, and
while in a state of trance wrote the books which were ob-
tained by Apollonius at Singapoor. This spirit refers to the
visions of Deva Bodhisatoua as the source of the parodied
Christian writings, from the Gospel of John to Revelation,
inclusive.

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The spirit no doubt makes a correct statement as to the differ-
ence between Gymnosophism and Buddhism. The Buddhists
were certainly Spiritualists, while the Gymhosophists were
perfectionists, and held that there was no necessity of pro-
gressive advancement in spirit life. The importance of t lie
light this communication throws upon many points of histori-
cal doubt, cannot be too highly estimated.

SEl^VlUS SUliPlClUS GAiiBA.

A Roman Emperor.

" I greet you : There is but one way open to all spirits to
progress, and that is, to study to tell the truth, as far as they
knew what it was, when they lived in mortal forms. That is
the only recompense they can make to mortals for the wrongs
they have done. 1 was born B. C. 20 at Home. 1 died or
passed away in A. 1). G9; and you can see by these dates that 1
cover the most important period of the establishment of the
so-called Christian religion. 1 was consul at Koine in A. 1).
33, governor of Africa in A. 1). 45, and finally emperor of
Koine for a very short time, when 1 was assassinated in the
forum by soldiers under the command of Otho. In A. I). 33,
while consul at Koine, a letter was addressed to me by one
Philusof Antioch, stating that there was a great insurrection
there, on account ol the entrance into that city of a doer of
many wonderful things; and he was apprehended there and
scut to Koine, where he was brought before me. His nana' was
Apollonius of Tyana, or Tyaiueus, as we called him in those
days. He was charged with having defrauded the people. I
said to him: "If you can produce before me those manifesta-
tions of power which you are charged with having produced
by fraudulent means, I will free you and remain your friend
for the rest of my days." There was a man present whose name
was .Martian us. He was bent like this. [Here t be medium's per-
son was used by the spirit to imitate a man bent nearly to the
ground.] He had never stood erect since he was born. Apol-
lonius turned to him and said : " I command you to stand
straight," and instantly be was straightened before us. 1 ac-

GALBA. 281

quitted Apollonins, and he was allowed to return to Antioch,
or to go where he pleased. The next time I met him was in
Carthage, in Africa, in A. D. 45. He was again arrested this
time by one Publius iElius, who was his accuser and his judge
because he did not restore his daughter to health. It was
proven that Apollonius had received from him something like
twenty talents of silver, but he had given it to the poor. He,
however, had restored the sight of the son of this Publius,
although he could not cure the daughter. He was going blind,
and Apollonius removed the cataract from his eyes, thus re-
storing his sight. [Did he do that by a surgical operation?]
No; he did it by magnetic power. Under its influence the film
grew thinner and thinner, and finally disappeared from his
eyes. I did not see Apollonius again until A. D. 59, when I
was again at Rome. This man, at that time, had grown into
great favor. He was looked upon as the incarnated represen-
tative on earth, of Jupiter, or Apollo, or both. From the time
when I began to understand things, about B. C. 5, until the
time of my death in A. D. 69, 1 never heard of but four differ-
ent kinds of religious doctrines that then prevailed, and I will
name them. First, the Pythagorean or Platonic ; second, the
Gymnosophic ; third, the Essenian ; and fourth, the Apollo-
nian. Those at least were the four principal religions, outside
the worship of the Greek and Roman myths of my day. As
far as I was myself concerned, my individual belief, would be
more likely to correspond with Mahomet's. That is, I was a
fatalist, and believed that whatever happens must be, and I
submitted to that necessity. I do not claim to have been an
ambitious man I do not claim to have been a virtuous one ;
but as a spirit, sir, I do claim to be an honest one. [Have you
any knowledge as to whether Apollonius of Tyana, did or did
not go to Jerusalem about the year A. D. 33?] Two years
later than that, in A. D. 35, I heard of it. [What did you hear
in relation to it?] I heard from Pontius Pilate that a man,
whom he told me was Apollonius, rode through Jerusalem on
an ass ; and because he had cured lepers outside the gates of
that city, the people gave him a great ovation. [Did the Jewish
priests have him punished ?] He left the city very suddenly,
because of the uproar he created among the Jews, which ever
took place when anything threatened to interfere with their
religion. Servius Sulpicius Galba, once emperor of Rome."

Refer to Encyclopedia Britannica for account of Galba.

This spirit tells us he was born in B. C. 20 instead of in B.
C. 3, as the date of his birth has been supposed to have been.
There are some things that would go to show that the date

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given by the spirit as the time of his birth, is more nearly cor-
rect than that which is assigned by historians. If he was born
in B. C. 3, he would have b3en only thirty-six years <:i:l at the
time he was consul in A. D. 38, or in 31, as is the date fixed as
the time of his appointment to the consulship by Tiberius. It
is hardly possible that one so young should have attained that
rank. Besides, it is mentioned by Suetonius, that Augustus,
who died in A. D. 14, predicted the future rise of Galba. ]f
that be so, then Galba must have been then only 17 or younger.
For that reason this statement of Suetonius has been ques-
tioned. But if Galba was then old enough to have shown his
fitness for official promotion, lie must have been born about the
time he stated (B. C. 20.) He had no doubt been called to
official position before the death of Augustus, and thus dis-
played his qualifications for public service. Still further than
this, it is admitted that very little is known of the early life of
Galba. This is because it haa been found convenient to place
the date of his birth several years later than the time of its
occurrence. The spirit certainly understood what he was say-
ing, for he not only names the year B. C. 20 as the time of his
birth, but he says that in B. ('. 5, be was old enough to under-
stand and remember the current events of that period. We
regard this variation from the supposed date of his birth as
one of the strongest proofs possible that this communication is
as authentic as it is true. Galba is spoken of as an aged man
when appointed, by Nero, governor of the province of Spain,
and his administration as that of a man worn out by age or
governed by fear. If Galba was only in his seventy-second
year, at that time, it is hardly likely that he Mould have been
greatly disqualified from manifesting his usual ability as a gen-
eral and governor of provinces. We therefore incline to believe
that Galba was a much older man at that time.

This communication, if it may be credited, throws much
light upon the suppressed portions of the Life of Apollonius
by Philostratus, and in the most surprising manner confirms
the communication given by the spirit of Apollonius. See
communication, Apollonius page 17.

If the statement of the spirit of Apollonius is correct, he
must have been thirty-one or thirty-two years of age when he
went from /Ega> to Antioch, and if he was taken to Rome to
be tried by Galba the consul, at that time, he was in his thirty-

GALBA. 283

second year. It is true that Apollonius did not say anything of
the commotion he had created at Antioch, hut he did expressly
state that he went to Antioch, and from there to Jerusalem.
This would indicate that Apollonius returned from Rome, after
his release by Galba, and no doubt finding the disaffection
towards him still existing, was all the more willing to go to
Jerusalem, where his renown as a medium of spirit power had
preceded him. At all events, it is just this part of the history
of Apollonius that is missing. It is hardly likely that Damis
his disciple, who wrote annals of his life, and Philostratus who
wrote his biography, should have said nothing of these most
striking and important events in his life. It is certain that
none of the writings of Damis have been permitted to come
down to us, and the oldest copy of Philostratus', Life of Apol-
lonius does not date earlier than the tenth century. The
wonder is that any part of the latter work was allowed to come
down to us.

It is a historical fact that Galba was consul in A. D. 33, and
if Apollonius was apprehended at Antioch, as the spirit states,
it was before him that Apollonius would have been brought
for judgment. It was about that time Apollonius must have
gone to Antioch, and his advent there, after the wonderful
things related as having occurred through him at iEgse, while
with the priests in the temple of JEseulapius at the latter city,
no doubt would have caused the greatest consternation among
the Grseco- Roman priesthood. We infer that Philus of Antioch
was a Roman priest. The details of the result of the hearing
of Apollonius at Rome, are entirely consistent with the won-
derful manifestations of spirit power that are known to have
occurred through Apollonius, not only before, but for more
than sixty years after that period.

It is also a historical fact that Galba was by Nero appointed
governor of the province of Africa in A. D. 4-5, and that he
was then at Carthage. It is also a historical fact that having
been driven from Rome by Nero, that Apollonius went from
Rome to Gaul and Spain, and from the latter country went to
Africa, and was at Carthage, at the time the spirit of Galba
states he was there. We may therefore infer that the incident
referred to by the spirit, the arrest and discharge of Apollonius
in Carthage actually took place. From Carthage he crossed to
Italy, and from Italy set sail for Greece, and from that country

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went to Egypt where he was when Vespasian was declared
emperor, on the deatli of Nero.

The spirit tells us that the next time he saw Apollonius was
at Rome in 50 A. D., when he was again in that city. This
must have been before the second edict of Nero against the
philosophers, and not afterwards as has been supposed. It is a
well-established historical fact that bj r A. D. 50, Apollonius
had become greatly renowned, and exerted a powerful influ-
ence over the minds of the ruling classes as well as the com-
mon people. We have thus the facts which go far to confirm,
if not to establish, the positive truth of the detailed statements
of the spirit.

The spirit tells us that the four principal religions that pre-
vailed in his time were the Pythagorean or Platonic, the
Gymnosophic, the Essenian, and the Apollonian. He further
tells us that these were combined in a fifth called the Eclectic.
Whether Galba was or was not what he claims to have been, a
fatalist, we have no means to determine, and must therefore
take the spirit's statement on that point for what it is worth.

J in t what the spirit says in regard to Apollonius's visit to
Jerusalem is of the greatest interest, if true; as it shows who
the Jesus of Nazareth was, who created such a confusion
among the Jews of Jerusalem in A. J). 34-35. The spirit tells
us that two years after Apollonius was at Jerusalem, that Pon-
tius Pilate told him of the entrance of Apollonius into Jerusa-
lem riding on an ass, and that the Jews gave him a grand
ovation on account of his healing lepers outside the gates of
the city. Now it is historically true that Galba and Pontius
Pilate were at Rome at that time, Pilate having been summoned
to Rome to answer for some acts of misadministration as pro-
curator of J udea. Nothing could be more probable than that
Galba and Pilate met at that time, and it is hardly less
probable that such a conversation was had, or that such a
narrative on the part of Pilate was given to Galba.

We do not hesitate to say that we credit this communica-
tion, it being so consistent with historical probabilities, and so
entirely consistent with the communications that have Keen
before given relating to the same circumstances. Thus the
testimony of spirit alter spirit is piled up, all tending in the
most surprising manner to show that Apollonius of Tyana and
bis labors, are the sole basis of the so-called Christian religion ;
and thus the fraudulent nature of that religion is being demon-
strated beyond all reasonable doubt.

JUSTINUS. 285

JU^I^N^S JUSTINUS.

A Latin Historian.

" I salute you : In coming back here I am like a whipped
school boy, who has a tale to tell. Although I have studied
for many years to give a clear and definite explanation of the
history of my time, yet I have never been able to strike the
conditions and circumstances to enable me to do so, until you
prepared the way for me. [I assure you I am only too happy
to have had it in my power to do it.] You may rely upon the
fact that you are doing a great work for us spirits and for
humanity. [My most earnest hope is that I can do more.]
But our power is not great as against the aVariciousness of
mortals at the present time. The more perfect you can make
the conditions for us to come, the stronger the spirit friends
can be united with you, and the more they can do for you.
But it seems as if Hades itself had broken loose on the mortal
plane. I was in my mortal life a historian, and I epitomized
or copied (about half of which has been permitted to come
down to you) from the history of my friend Pompeius Trogus.
The whole of his history of universal affairs down to B. C. 28,
was in my possession. I use your Christian names and dates,
because they will be better understood by your readers. Trogus
said that in his day that the two great governing powers,
amongst the ignorant, were Jupiter at Thebes and Apollo at
Rome. But mark you, ho said that amongst the enlightened,
the Pythagorean religion of the Greeks -was blended with the
Christos religion of India. [That was prior to the Christian
era?] Yes, sir. I copied that portion of Trogus' history which
related to Christos, who was later than the elder Zoroaster.
That portion of my history that related to Apollonius, later
on, was allowed to stand, but the name of Apollonius was
changed or dropped, and the Christos of whom Trogus wrote,
was altered into Christ. In my day the name was Hesu
Christos. In the days of Eusebius it was made Jesus Christ.
At that time the only religions that prevailed, beside the wor-
ship of the Greek and Roman gods, were the Pythagorean, the
Hesus Christos, the Gymnosophic and Gnostic systems ; and
what was called the Eclectic system, a combination of all the
religious systems then prevailing in the East or in the Roman
Empire. I wrote the&e facts down faithfully, but the Chris-

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thins have never allowed anything that I wrote to stand as it
was, except what sustained their own scheme of deception.
Basilides and Valentius taught the doctrine of three gods in
one, or the Trinity of the Gnostics. The male and the female
principles in nature, and their product, the universe or the
child, represented the trinity in all created life. This was the
trinity that all the Gnostics, in my day, taught. The false
trinity was started hy Eusebius, and was made to assume its
present Christian form some two or three centuries later. The
especial reason why the founders of Christianity destroyed so
many manuscripts written prior to A. D. 260 was because they
threw too much light upon all these matters, and showed that
the Pythagorean first, the Platonic and Essenian next, the
Gymnosophic and Gnostic next, and finally the Eclectic sys-
tem, which combined the principles of all the others ; together
formed the actual basis for Christianity as it now is. This is
as well as I can*state these matters as a spirit under the circum-
stances ; but I am afraid I have performed my office poorly. I
have, however, done the best I could. I hope you can get at
the facts from what I have stated."

Refer to Smith's Greek and Roman Biography for account
of Pompeius Trogus and Justinus.

In the work above referred to will be found under the title of
Justinus the accepted account of the literary labors of Pompeius
Trogus, and Junianus Justinus. The reader may readily perceive
the magnitude of the priestly crime, that deprived the world of
the literary treasure contained in the great Universal History
of Trogus. It was fortunate indeed that Justinus should have
duly appreciated the inestimable importance of that now de-
stroyed history. Indeed we regard it as providential that he
should have been prompted to write an epitome of its most
important contents, for only in that way has any portion of
them been permitted to come down tons. But these priestly
enemies of truth, it seems, have not even permitted the ex-
cerpts of Justinus, taken from that treasury of historical
information to come down to us intact. But a portion of them
have escaped the destruction of those enemies of humanity,
the founders of the so-called Christian church ; and Justinus
has been censured by modern critics for "the slovenly"
manner in which he executed what they are pleased to con-
sider as an abridgement of Trogus. Had they had the common
sense or fairness to judge Justinus correctly, they would have
seen the mutilated and fragmentary condition in which his

JUSTINUS. 287

historical compendium had been allowed to come down to
us ; and they would have reserved their censure for the moral
miscreants who, in the name of the Christian religion, had
mutilated the work of Justinus.

Just here we stop to cail the reader's attention to a point
that seems to have received no attention from general critics.
It Mas made manifest by the communication given by Eu-
thalius. (See page 61.) It is historically known that
Euthalius broke the Acts of the Apostles and the Pauline and
Catholic Epistles into verses ; but the reason for this has never
been rightly understood. Originally those books of the Bible
were continuous, and did not admit of interpolated sentences,
without the interpolations being manifest to critical readers.
When broken into distinct and separate paragraphs, it was
much more practicable to interpolate paragraphs without de-
tection. Euthalius told us that he set about completing the
work of theological deception which was begun by Eusebius
of Csesarea, and made such additions and omissions in his ver-
sions of these books as he thought would serve his purpose. It
would seem that to the fact of Justinus's work being only an
epitome of Trogus's great work, is the preservation of any part
of it due. The Eusebiuses and Euthaliuses into whose hands
the compendium of Justinus fell, found they could, without
certain detection, eliminate a large portion of it ; and as much
of it was calculated to make plain the Christian theological
fraud in which they were engaged, they, instead of destroying
the whole work, as they had done with the Universal History
of Trogus, concluded to destroy the obnoxious parts of it, and
allow the remainder to come down to our time. Only in this
way can the destruction of the whole of Trogus's work, and
the destruction of only a portion of Justinus's, be accounted
for. Otherwise the whole of the latter w T ould have shared the
same fate.

It has been seen that the time when Justinus lived and
wrote has been a matter of historical and critical doubt. This
doubt need no longer exist, for the guide of the medium, in an-
nouncing the presence of Justinus, said that he was a Latin
historian in the reign of Titus Pius Antoninus (A. D. 161.) It
would therefore seem certain that the words of " Imperator
Antonine " in the preface of Justinus's history, were rightfully
there, and were not " an interpolation foisted in by some of the

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earlier editors, &c. " Pius Antoninus reigned from A. D. 138 to
l(il, and it was undoubtedly within that period that Justinus
wrote his history. ]S'ow, the spirit of Justinus says lie hud the
whole work of Trogus in his possession when lie wrote Ids own.
It would, therefore, appear that it must have been alter Unit
date (A. D. 161) that the work of Trogus was destroyed, as it
was then extant and in the possession of Justinus. It was to
conceal the fact that Trogus' history was in existence at so late
a day, that any question was raised as to the period in which
Justinus nourished. But that concealment will no longer
avail. By that strange fatality that seems to attend the per-
petration of crime against humanity, the words " Imperator
Antonine " have been preserved against all priestly efforts to
avoid them, in the extant copies of the preface to Justinus's
history. Those words seem to have been providentially pre-
served to authenticate the spirit testimony of Junianus Justi-
nus; as has also the prenomen Junianus, about which there
has been the same doubt. The corrections and explanations of
historical facts, such as these, in so many instances, throughout
this unprecedented series of communications, are most con-
vincing proofs, not only of their authenticity and truthful-
ness, but of their inappreciable value.

Pompeius Trogus, through the guide, claimed to have
written history in the time of Julius Cesar, which must have
been prior to H. C. 44, when the latter was assassinated. It is
not improbable that he survived Caesar, and also nourished in
t lie reign of Augustus, who died in A. D. 14. Indeed the
spirit of Justinus says that the history of Trogus came down to
IJ. ('.lis, three years after Augustus attained imperial power.

The compliment which the spirit of Justinus paid to us, in
attributing to our bumble efforts to advance the truth, his
ability to give bis invaluable spirit testimony, is one that we
highly appreciate ; and nerves us with strength to persevere
in the work we have in hand. I n view of the opposition, mis-
representation and persecution that we have bad to endure
and overcome, we think it must have been to that that the
spirit referred when be said: " Put it seems Hades itself had
broken loose on the mortal plane."

.1 list inns tells us that the history of Pompeius Trogus made
manifest the fact that before the Christian era, among the
learned Creeks, the Pythagorean religion blended with the

JUSTINUS. 289

Christos religion of India, was the accepted religion. And
further he tells us that he copied those portions of Trogus'
history that related to the Christos religion, but that portion of
his history that related to Apollonius "was permitted to stand
with the name of Apollonius suppressed and the name of
Christos changed to Christ. We have no means of judging
how far this is correct, as Ave have been able (o find no transla-
tion of Justinus's History, but from the fact that the scholastic
writers of the Middle Ages made frequent quotations from
Justinus's History we may infer it is in the main correct, as
they wrote to please the Christian believing world. From the
testimony of this and other spirits, especially Plotina Pompeia,
it would seem there was a worship devoted to a Christos Hesu
or lies as Christos at a very early period, and before any authen-
tic historical mention of Jesus Christ was ever heard of. If
such was the fact, it is not difficult to determine whence the
name Jesus Christ was derived.

It was unquestionably true that the Gnostics, Basilides and
Valentinus, who not remotely followed the trinitarian doc-
trines of the Gymnosophists, based their whole theological
S3'stem upon the natural trinity of father, mother and child.
The Christian divergence from that true trinity has been the
cause of more bloodshed and suffering than any other theo-
logical error that was ever promulgated.

This spirit certainly speaks the truth when he says that the
reason why the founders of Christianity destroyed so many of
the works that were written prior to A. D. 2G0, was that they
threw too much light upon the real sources from which they
borrowed their religion. It is a recognized fact that the doc-
trines of Pythagoras, Plato, the Gymnosophists, the Gnostics,
and the Eclectics, as well as nearly all or most of the Brah-
manical and Buddhistic doctrines of India, and the Magian
doctrines of Persia, are blended and conglomerated with
groundless personal fictions, in the Christian Bible. No one
can read and compare the Christian doctrines with the doc-
trines of all those ancient religions and not see, at every step,
that the former is not a spurious version of the latter.

As we have been able to confirm the truth of so much that
the spirit testified to, by the most unexpectedly preserved col-
lateral facts, we cannot see how those portions of it, t lie direct
or collateral proof of which cannot be readied, can be reason-
ably questioned.

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PLiOTIfiA POJWPEIA.

Wife of the Roman Emperor Trajan.

" I salute you, sir, in the interest of truth. I lived, that is,
in a prominent way, a very short time after the death of Apol-
lonius of Tyana. 1 saw him when 1 was a young girl, but never
had any acquaintance with him, lie dying before I reached
womanhood. Of the Jews of my time, that is, in the reign of
the emperor Trajan, the Pharisees and Essenes were the two
principal sects. The Saducees did not believe in theresurrection.
They were very few in number and exerted but little influence.
It was believed throughout the Roman Empire, at that time,
that Apollonius of Tyana was the human representative of the
god of Apollo, on the earth; in fact was regarded as his son.
There was no Jesus Christ known of in my day. There was a
Christos Hesus, winch was a combination of Indian and Scan-
dinavian gods. Tins combination of gods was brought about
by the slaves that had been brought from Asia and Northern
Europe into Italy. There was a worship of Ibis combined god
under tlie designation of the Christos Hesunian religion. I
myself received divine honors after my death, and J was con-
sidered as being taken from the husband of my mortal life to be
the companion of the god Apollo in the spirit life. I took a
great interest in all classes and grades of Unman citizens; and
did my l>est, in all kindness, fin* them. I bad no prejudice
against any religion. The religion of India was made to assume
a different shape from that which ancient manuscripts net it
forth to Ik?. Among all the letters addressed to my husband,
the emperor Trajan, up to the time of my death (A. D. 128),
relating to religious matters, I never saw any that did not relate
to the religions of Christos Hesus or Apollonius. [Did you ever
seethe letter of Pliny the Younger to the emperor Trajan?]
Yes; r saw a letter relating to the Essenes of Ant inch, sent at
the instance of Apollonius of Tyana and Ignatius of Antioch to
theem|M-ror. Tt was forwarded to Trajan from Pliny by the
hands of one Paulus of Thessalonica. Paulus travelled into
P.ythinia and had an interview with him there. Pliny was the
prefect of Bythinia at that time. Paulus, who was a (J reck
Jew, was merely the messenger or henrerof the letter to Home.
But Pliny saw nothing wrong with the Essenes, and reported
that they were quiet and inoffensive citizens. There was no

PLOTINA POMPEIA. 291

antagonism at that time between the Platonic and Eclectic
philosophies. The Eclectic philosophy was an offshoot from
the doctrines of the Gymnosophists, but they had gained but
little headway in my day. The principal religion of that time
was the worship of the ancient Grecian and Roman myths.
Essenianism was, in almost all its practical features, commu-
nism; everything was held and enjoyed in common. I want
to dwell particularly on the Christos of India, as he was under-
stood in my day. He was regarded as an incarnation of deity,
and was worshipped as such. His religion had been brought
through the intermediate countries to the Mediterranean sea,
and had become modified from the form it had, at Singapoor,
where Apollonius terminated his eastward journeying. As
Apollonius moved westward from India, he came to be regarded
as the ancient Christos. There were no miracles performed by
him. What he did in the way of healing was through his
mediumship. But the greatest part of the change in the religion
of Christos was made by Apollonius himself. The Revelation
written by the hand of Apollonius on the isle of Patmos, Avas
considered in my time as one of the greatest and most mystical
manifestations of mediumship, and was read as such by the
learned. [Was there any reference to Jesus in that mystical
communication?] There was no reference to Jesus whatever.
I belonged to the mystics, or secret inquirers into what you
would consider spiritual phenomena. We had our meetings or
circles for that purpose. [Was the emperor Trajan also a mem-
ber of the mystics?] He understood that such phenomena
occurred, but he was more of a Materialist in his views. I
leaned more to the spiritual and he more to the materialistic
view of things ; but as long as he lived I was never interfered
with in my researches by him. In the year A.D. 85, Apollonius
taught at Rome under the name of Paulus or Paul. [Do you
know that to be the fact personally ?] It was a well known fact
in my day. He received divine honors after his death, as the
son of Apollo. In hisbiography he is represented to have been
the incarnation of the God Proteus. That was simply the work
of Philostratus who wanted to claim Apollonius as a Greek. In
my time, when any man made his mark in the world, all Greek
writers wanted to claim him as a Greek. Although I had no
personal acquaintance with Apollonius, I conversed with those
who were acquainted with him, and who received all know-
ledge of him from Damis, his disciple. I also knew many Jews
who were followers of Apollonius. They became so from what
occurred through Apollonius when he was at Jerusalem. The
account that they gave of his journey to that city, was precisely
the same as the modern account of the same events, attributed

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to Jesus of Nazareth. The Nazarites of my day were the same
as your modern monks. They shaved their heads as the crown-
ing act of their initiation. I never visited their settlements,
hut those of them who were sent to us, always had their heads
shaven. [Did they fret their name from a place or settlement?]
They came from Gaza. The Nazarites of my time were the
same in belief as the Unitarians of your day that is they were
the worshippers of one God, and did not acknowledge an in-
tercessor. But they changed their views, subsequently, and
united with the Gnostics, with whom they became identified.
I think this will be made plain by sculptured inscriptions on the
ruins of ancient Hierapolis. I think if the ruins of that ancient
city could be properly explored, the truth of my communica-
tion can be established. I felt that I could give my communi-
cation, to-day, and I have therefore accompanied the medium
here for that purpose. [The medium told us that the spirit that
wanted to control him, had been with him for several hours
previously.] I think if you will carefully examine the most
ancient copies of the letter of Pliny to Trajan, you will find in
what respects it has been changed and interpolated. I am in-
formed that the two most ancient copies of it are in the Vatican
Library at Rome, and the Royal Library of Berlin."

Refer to Smith's Greek and Roman Biography and the Bio-
graphic Universelle for account of Plotina Pompeia.

Such was the illustrious woman whose spirit returns and
gives that remarkable communication. We will now proceed
to test the communication by such facts as have come down to
us in history.

The spirit tells us she lived in a prominent way (meaning as
a Roman empress i a short time after the death of Apollonius of
Tyana. This is the fact. Apollonius died about A. I). 99 or 100
and Trajan succeeded Nerva in A. D. 98. His distinguished
wife only became famous shortly thereafter, when her noble
qualities of head and heart and her influence over Trajan be-
came recognized by the Roman people. Plotina must then
have been yet a young person. The spirit tells us that of the
Jews of her time, the principal sects were the Pharisees and
Lssenes, the Radueces having sunk into comparative insignifi-
cance. This is undoubtedly true, for a belief in an after life,
which the Saducces opposed, had by that time become almost
universal.

The spirit testifies positively to the fact that Apollonius of
Tyana was in her time regarded throughout the Roman world

PLOTIXA POMPEIA. 293

as the human representative of the god Apollo, on the earth,
and was in fact regarded as his son. She testifies with equal
positiveness that no such person as Jesus Christ was then
known. She admits that there was a god, known as Christos
Hesus, which was a combination of Indian and Scandinavian
gods, which was brought about by the meeting of the Eastern
and Western slaves transported by their Roman conquerors
into Italy. The spirit tells us that this combined god was
worshipped under the designation of the Christos Hesu reli-
gion. Of the truth of these statements we can only inferentially
judge. It is known that Apollonius received divine honors
more than two hundred years after his death, from a large
part of the Roman world. It is also known that it was a com-
mon practice of the Romans to make captives of their prisoners
of war, and to carry them in triumph to Rome to swell the
honors of the conquerors. It is reasonable to infer that those
captives would adhere to the religions of their respective coun-
tries. It is not unreasonable to suppose that these various
religions should become blended as they met in Italy, and es-
pecially since the Hindoo Chrishnaand the Druid Hesus were
one and the same god, or personification of the sun, and both
had undoubtedly the same source or origin.

We have every reason to feel that the testimony of this spirit
is in all essential particulars correct, and being so, it is most
important as collateral confirmation of the testimony of many
other spirits who have preceded her. But no points of her
testimony are more important than those which relate to
Apollonius's visit to Jerusalem, and to the fact that he preached
in Rome in A.D. 85, during the reign of the emperor Domitian,
under the name of Paulus or Paul, thus identifying Apollonius
with the Jesus and Paul of the Christian Bible.

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FACILilDAS.

Negus or King of Abyssinia.

"I greet you, sin : I reached the height of my time in
1G42. I had to deal with the Jesuits of my time. They at-
tempted to force their religion upon my people. I was Negus
of Abyssinia in 1042. I want you to notice particularly that the
Adulian inscription was found within the borders of Abyssinia.
We were not worshippers of the Jehovah of the Jews, nor of
the Osiris of the Egyptians, but were a characteristic and dis-
tinct people. We used the same religious forms that are used
by the Brahmins of India, but did not partake of their religion.
The pyramids were built in the way they are, to mark the
point in the heavens of the sun's greatest elevation in his an-
nual route, after reaching which it began to descend. I want
you, if you can, to get some of the time-serving archaeologists
of your time to examine the ruins of Chendi, in Scnnaar, and
compare the ruins that remain there, ami the symbols thereon
inscribed, with the pyramids of Egypt, Boro Bodo, Mexico,
Central America and South America. If they will make that
examination they will find that most allot the past and present
religions were derived from that portion of Bennaar that is in
the neighborhood of Chendi. I challenge them, one and all,
to successfully question what I have stated. People do not
want to have the truth known. They want something else
that accords with their ideas, as you have yourself said. [What
Mas the nature of the Adulian inscription".'] The language of
it, as it was understood by me, meant that a great king of our
country proclaimed a trinity which was immaculately great,
that all people must be subordinate to. [Who was that king?]
His name commenced with an A. [Was it Aeizanes?] That
was his name. All names had great significance, and the
names of the most powerful generally began with the letter A,
that symbol representing the first one. It also denoted the
.meat developing forces in nature, to the artless people of an-
cient times. [Was there any trace of the teachings of Apollo-
nitis of Tyana in Abyssinia?] There was no trace of his having
travelled over that country, so far as 1 know. He mifjcht have
passed through (he country, but he could have left no lasting
impression behind him. Mo>t of the people inclined to pan-
theism or nature worship. It was for that reason they got me

FATHER AMIOT. 295

to drive the Christians out of their country. They were teach-
ing doctrines that were in conflict with what the Ahyssinians
believed. One of the most marked things to be observed in
Abyssinian architecture is this; the use of the figures of mon-
keys, to represent the development theory of the origination of
species. You will find in the representation of the earliest age,
a monkey with his tail curled upon his back, and as age after
age succeeded, the tail of the monkey was represented as shorter
and shorter, until there was only a stub; and in the latest age
of development, the tail was represented as altogether gone,
thus by thousands of years anticipating the Darwinism theory.
[Have you met Darwin in spirit life?] I have, and it was in
conversation with him that I learned the significance of the
architectural record I have spoken of. I was myself not very
well informed, and have learned much as a spirit. [What was
the rank you held ?] I was negus or king, and as such drove
the Christians out of the country, when I reigned in peace. A
particular friend of mine in spirit life will follow me, Father
Amiot, a French Jesuit. My name was Facilidas."

The only reference we can find to Facilidas, is in the article
"Abyssinia" in the Encyclopaedia Britannica,

FATHER AMIOT.

A French Jesuit.

"A Jesuit, sir, has very little right to come into your sanctum.
[Certainly he has. You are very welcome.] I must of necessity
come here to-day. [We are very happy to have you come.] At
the time I left Europe for China, 1 was led to think the devil
had put his servants in the livery of heaven. No man can
to-day visit Canton, Hong Kong, Pekin, and other parts of
China, and not discover that the further he can get away from
the contaminating influences of Christianity, the more he will
find that the Buddhistic doctrines and sacred observances are
identical with those of Christianity, even to the eucharist.
This much I discovered, and I said : The servants of God have
given the devil power to duplicate their service on earth. But,
as a spirit, it is my duty to come here and say, that Christianity
owes its origin to Buddhism. It is useless for pseudo-philoso-

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ph era to try to make it appear that Buddhism did not exist
until six hundred years alter the Christian era. There is a
time coming, and mark my words well, when this thing called
Christianity will not stand before unbiased thought and reason.
There are no Jehovahs no creators on the other side of life.
The development of matter is one thing and the force of spirit
or life is another. They are distinct. The expression of life in
matter is an effect of spirit on matter. They are governed by
some undiscovered law, by which their amalgamation must
produce expression in organization. Buddhism, as far as I
have learned of it as a spirit, or as a mortal, started out with
the idea of one central power, giving life. All religions, so far
as I know as a spirit, are incorrect in one thing. They are all
deist ic. I have met spirits whose life on earth dates back all
the way from the present time to eighty or ninety millions
years ago, who knew nothing but the central force of life as the
cause of all things. These naturally diverged in their beliefs.
Some finding that by asking particular benefits of one god, they
have gained more from that god than any other, they adopted
him; and this praying to these different gods has caused the
division among men that you see. He who confuses or con-
ceals all truth, and seeks to tear up its very foundations, is
considered the grandest result of human progress; yet he is a
miserable failure. I mean the Pope. I would not say this to-
day, could I longer withhold it. [You have spoken of pseudo-
philosophers, how do you know what they are doing?] I see
the actions of the spirits about those whom they are associated
in their work. It is by the influence of spirits hostile to the
truth that they writ*' the nonsense they do. [Are those spirits
Jesuits'.'] They embrace all classes of spirits who want to pre-
vent the truth from becoming known; and they concentrate
t heir power around such persons as they can use."

Refer to the Biographic ITnivcrselle for account ofAmiot.

The spirit of this learned and laborious Christian priest re-
turns to testify positively to tln> fact that the Buddhistic doc-
trines and observances of China, were in the last century
identical with the religious doctrines and observances of the
I Ionian Catholic Christian Church. No one was more compe-
tent than himself, he having resided in China for forty-three
years, to judge of t he identity of the Buddhistic religion with
Christianity. With that strange perversion of reason which is
an unavoidable result of religious enslavement, t his ol herwise
able ami intelligent man was content to conclude that "the
Servant- of (Jud had given the devil (lie power to duplicate

ALTER. 297

their services on earth." As a, spirit he is forced to admit that
Christianity owes its origin to Buddhism, and that a time is
approaching when it will be rejected by mankind. The spirit
repudiates all deistical ideas, as inconsistent with the laws of
life and the organization of matter. In this he takes a position
with the most advanced thinkers of the present age. He tells
us he w r as led to that conclusion by his intercourse with spirits
of vast antiquity. The spirit seems to have gotten bravely over
his subserviency to the papacy, when he pronounces that
institution a miserable failure. We venture to say the utterance
of that truth was the signal for his spirit emancipation. Surely
time is fast making an end of the mummeries of priestcraft,
and the slavish fears of its victims. Stand firm ye friends of
mental freedom and human rights, and you will ere long see
the reisrn of enlightened freedom.

A German Jesuit.

" I salute you, SIR : The man or woman who originates or
introduces anything new in this universe, is one of the Saviours
of mankind. In my mortal life I was a Greek scholar, and
wrote some two hundred and fifty to two hundred and eighty
dissertations in the Greek, in the French, and in the German
tongue. Throughout my researches, I found that the Greek
tongue and the Sanscrit idioms are very much alike. I was
well informed in regard to all the Greek ideas of Eclecticism,
and in the Gospel of Apollonius of Tyana, as presented by his
disciples Potamon and Amrnonius Saecas. You had a commu-
nication given you that is mixed in its character. The spirit
had not the power to tell you just what he wanted to say.
[The communication referred to was that of Facilidas, the
Abyssinian negus.] I claim to know what he intended to say,
from my knowledge of the Greek, and especially from some
Pythagorean manuscripts, written either by Pythagoras, or his
followers, corroborated by Diodorus Sicculus, which manu-
scripts were extant in Vienna, and had been obtained from the
sanu source as the Manuscript Greek copy of the Testament of

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Cyrillus Lucaris, (The Alexandrian Codex). They were part
and parcel of MSS, that I preserved when at Constantinople.
Diodoms, by his comments upon it, and by the comments of
other historians before his time, shows that the primitive letters
or signs of the Sanscrit language, are to be found in the Gheez
language of Ethiopia. Facilidas wanted to testify to that fact,
but he failed to do what he intended. It is easy for spirits to
take control of the medium, but it is not so easy to say just
what they want to state. [Is it on account of that resemblance
between the letters of the Sanscrit and the Ethiopian lan-
guages, that there is so strong a resemblance between the letters
of the Greek and Coptic alphabet?] Yes, and according to all I
ever learned, either through the Latin or Greek in relation to the
Ethiopian and Sanscrit tongues, I concluded that if there was
anyone place where man first attained to civilization, that
place was at or near Sannaar in Abyssinia, now called Nubia,
but at the beginning of this century, it was all embraced under
the designation of Abyssinia. In the school of Ammonius
Saccas, the two principal mystic symbols or signs were the
phallic cross and Aries or the Ham. And those symbols can
be seen upon the ruins still existing about Ave miles from
where Cosmos Lhdicopluestes discovered the Adulian inscrip-
tion. [What was the name of that place?] I have the name
at the end of my tongue, but I cannot speak it. You will find
it mentioned in the Cyclopaedia of Ancient Ruins, under the
title of Ancient Architecture. It was very foolish in me thai
I did not write about these facts; but I did so as much as I
could, in exactly the same way that the spirit of Cornelius
Agrippa told you he did in his time that is, I symbolized or
parableized them. There is no class of men so deep and subtle
as your modern priests and religious teachers of all kinds. The
truth with them, must ever yield to the demands of the stom-
ach. I only come to prepare the way for the next spirit,
Herennius, the contemporary of Plotinus, who will now pro-
ceed to enlarge upon what I have stated, as the facts were
known to him in his day. I thank you for this hearing. [Had
you the writings of Herennius before you?] Yes. [Were they
among the papers you found at Constantinople?] Yes, and
from reading his writings I naturally formed an attachment
for Herennius. Indeed, 1 have been informed by him, in
spirit lif<>, that he was my controlling guide. [Then you were
a medium?] Yes, ami a member of the Jesuit order. Charles
Francis Alter. I died at Vienna in 1K04."

Kefer to the Hiogruphic Universelle for account of Charles
Francis Alter.

ALTER. 299

Charles Francis Alter was just the man to make the philo-
logical discoveries of which he as a spirit speaks. There is no
historical mention made of his researches in relation to the
Eclectic philosophy of Potamon and Ammonius Saccas, but
we venture to say that among those two hundred and fifty
dissertations there will be found much to confirm this state-
ment of the spirit.

The explanation given of the failure of Facilidas to com-
pletely say what was intended, is consistent with the experi-
ence of many spirits. From the communication it would
appear that Alter was sent to Constantinople, but whether
upon a literary, a religious or a diplomatic mission, does not
appear in the current mention of him and his labors. If it
should prove true that the oldest known written language had
its origin in Ethiopia and not in India, and that the Sanscrit
alphabet is almost identical with that primitive Ethiopic
alphabet, then will the whole of the theories in relation to
ancient history, and especially in relation to what is called
sacred history, have to be abandoned. We are not yet prepared
to put forth a theory to substitute them ; but, if what is prom-
ised by spirits in the way of information is ever fulfilled, it
will be no longer necessary to theorize at all. It is unfortunate
for us, and most fortunate for those Mho would conceal the
truth about these matters if they could, that so little is known
about the history and antiquities of Ethiopia.

The spirit tells us that in the school of Ammonius Saccas,
the two principal mystic symbols were the phallic cross and
the Ram, and that these symbols are found with, if not derived
from the inhabitants of Ethiopia. The spirit frankly admits
that while he knew these things, he did not feel that he could
afford to more than hint his knowledge of them. The spirit's
explanation of the relations existing between himself and the
spirit of Herennius, is perfectly consistent with probability, as
we have every reason ourself to know by many experiences.

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A Contemporary of Plotinus.

"My salutation to you, sir, shall be : By the combination of
the efforts of spirits and mortals engaged in the service of
truth, we will demolish all error. My name was Herennius,
and I was the contemporary of l'lotinus. [Then in my esti-
mation you were the contemporary of one of the greatest and
best men that ever lived.] There were some things, about
which he and I could not agree. He leaned too much, or too
entirely towards the purely transcendental that is, he was
like too many of your modern lecturers; he lived in the clouds,
I preferred to live here below. That was the chief difference
between us. To make my position clear to you modern people,
1 will say, I was a materialistic Spiritualist. That is, while I
believed in spirit life and spirit return to earth, I wanted to
gain all I could here. It was well known in my time at Alex-
andria, and to Annnonius Saecas himself, and to others, that
the original or first w ritings or tablets of man's history, were
found in Ethiopia and not in India or Tibet. Such was the
teaching of my time, and as far as I could find they were well
supported by the descending line of Neguses in Abyssinia.
The people of that country were taught by Jewish Rabbis in
the third century, and their religion then became mixed with
Judaism. These Jewish Rabbis went there about A. D. 290,
and wanted the Ethiopians to accept their rites of circumcis-
ion, etc. But before that time these people had a clear and
positive record that will yet come to light, extending back
14,(1(10 years. This will show that the civilizations of India
had its origin there, of which the Buddhistic went westward
by way of the continent that then existed, and extended far
to the westward in the Pacific ocean, but which is now sunk
honeath the sea, except its higher portions, which form the
islands of that ocean. From the extremity of that land, it
passed to the Western Continent, striking it near the Isthmus
of Panama. This account of the current of civilization has all
been explained to me inspirit life; otherwise I would not be
able to give you this. Hut the facts first mentioned were
taught l>y Aminouius Saeeas. We, the initiated, always sat in
circles in my time. Our organization was known as the (lold-
den Circle. This term was intended to express the highest

HERENNIUS. 301

idea we had of brilliant mentality and untarnished honor.
[Will you please state what was done at your circle meetings?]
The neophyte, after he had undergone the probation prescribed
by Apollonius of Tyana, a part of which was the seven years
of silence prescribed by Pythagoras, was admitted to member-
ship. All candidates for admission did not fulfil the whole of
it, but as far as they could. On being admitted to the circle,
the neophyte was seated on a kind of centre piece, and the
rest formed a circle around him. In a short time spirits ac-
cepted him, by taking control of him in some way. [Did you
not regard Plotinus as an extraordinary medium ?] Yes ; but
he was gloomy. He could get external manifestations of
spirits, but he was like a great many of your modern mediums
he was peculiar. If the neophyte was not accepted by the
spirits, and was not controlled by them to produce manifesta-
tions of a positive character, he was put out of the circle until
such time as they could control him. That was the way we
operated. There was, about that time, great disputing at
Alexandria and Rome. Circles continued to meet in those
cities, and the spirits produced their manifestations at them as
best they could. The party showing the greatest mediumistic
power won the most favor for the time. And that is why there
were so many changes before the dawn of Christianity. Just
as Christianity began to take its present shape, there was a
grand assembling of all the learned men of the world, who
came from India under the name of Gymnosophists ; who
came from Singapoor under the name of Buddhists ; who came
from Abyssinia as Geezaleze ; and from about Syria and Judea
as Essenes, who mutually compared their religious systems to
see which was the best. And these learned men set about for-
mulating what would have been one of the highest and noblest
religions that was ever conceived by the minds of men. But
it was overthrown by that consummate scoundrel Constantine ;
and ever since then you have been made to carry a weight
that almost crushes you to the earth. There is no sense in the
religion founded by Constantine. It contains all ceremonies
of the ancient pagans combined with a god that never existed :
and therefore I hope that the time will come when through
your efforts, and the man I am controlling, and through others
who think and act, that we can overturn this gigantic Christ-
ian fraud. I thank you for this hearing."

Refer to McClintock and Strong's Encyclopaedia of Theo-
logical Literature, under the title " Neo-Platonism," part 7.

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AJVIEIilUS.

A Disciple of Plotinus.

" I greet you, sir : That the sun of eternal truth may
shine through the clouds of ignorance that now obscure the
reason of the majority of mankind, is my prayer. I was a
disciple and follower of the school of Apollonius, Potamon,
Annnonius Saccas, and Plotinus ; and was the friend of Por-
phyry. I looked upon Plotinus, my master, as the Uod of my
time. It is true that at times he was gloomy, and what you
might term ascetic; hut for all that, the manifestations of
spirits through him, and the grand developing power he pos-
sessed on those who were mediumistic, were of such a charac-
ter that for a hundred years after my time his disciples were
murdered because they would do no sacrifice at the dictation
of either the followers of Jupiter or Jesus. Why, Eclecticism
was clucked in its infancy, no one perhaps understands more
clearly than myself. The pagan priests preferred to see their
ceremonials kept up through the Catholic Church than to
allow them to die out before the consuming effects of the light
of eternal truth. Put t be absurdity of those ceremonials is now
very plain. The encroachments of the Christian priesthood
upon the domains of the ancient religions, such as Brahman-
ism, Buddhism, Parseeism, Judaism and all the other ancient
religions, gave them such power as to supersede all of them;
but the priesthoods of all those ancient religious systems have
now become prepared to unite to strike a blow at that fraud on
humanity called Christianity. The initiation of proselytes, in my
day, was different under different masters. The initiation insti-
tuted by Apollonius ofTyana, was not the same as the initiation
instituted by Potamon, although they resembled each other;
and Annnonius Saccas, Plotinus and Porphyry differed in the
initiation of their disciples. Porphyry says be once communica-
ted with you. [ Yes, he did, and Plotinus too,] and lie asks me
to say that be is accused by Christians with not representing
bis master, Plotinus fairly ; and that be appropriated bis
books, altering them to suit bis own notions. And he desires
me to say to you, to-day, t bat if bis works cannot be gotten, he
will control a medium and rewrite them through his or her
hand ; for he will have justice done to Plotinus and himself.

AMELIUS. 303

He too highly appreciated and loved Plotinus to have rnis-
represented him. That is his declaration. The proselytes of
Plotinus were initiated with the sacred cord of the Brahmans ;
and as soon as they were initiated, they declared that they
would renounce all their former life that it should be a blank
to them and that they would always wear that cord and pro-
tect it with their lives. And for one hundred and fifty years
after my time, they were sworn upon. their sacred cord. It was
to them their Bible. I know, and positively assert, as I hope
for happiness in the spirit life, that the statutes of my master
and of Apollonius were privately worshipped by Alexander
Severus. These statues stood by each other in his temple, and
they were so much alike that you could hardly distinguish the
difference. In fact it was really taught in my day by some of
the disciples of Plotinus, and especially by Porphyry, that he
(Plotinus) was a reincarnation of Apollonius of Tyana. He,
Plotinus, did not so believe, but thought he was controlled by
the spirit of Apollonius. And now I wish to testify to another
point, and that is, that the initiation was performed by read-
ing from a scroll written in the Geezaleze language, which was
claimed to have been written by Marabolalek in the temple
erected by him. This writing was said to have been written
about live hundred years before the time of Ptolemy Euerge-
tes. But this ancient people had begun to decline in civiliza-
tion, and they were overrun by the Egyptians and other
nations, which tended to destroy their former ascendency.
Like other successful nations, they had grown luxurious, and
were overrun by conquerors, pretty much as were the Jews.
[Are any of this ancient race now in existence?] The Copts
of Egypt are the nearest to them, unless there is a purer type
of them in Kordofan. I have now stated what occurs to me
at present; but should I hereafter think of anything beside,
which it is desirable or important to mention, I will, like Por-
phyry has done through me to-day, get some disciple of Plo-
tinus to communicate it to you. [I hope you will do so, for the
spirit testimony that relates to Plotinus and his followers is of
the greatest interest and importance.] It is certain that he
was the only perfect follower of Ammonius Saccas. By that
I mean that his teachings were not blended with the philo-
sophical doctrines of Plato and Pythagoras, as were the teach-
ings of Apollonius of Tyana and his followers."

Refer to Biographic Universelle for account of Amelius.

Dr. Laulnaye the Cyclopa?dist in the Biographic Universelle
to which we direct the reader's attention for account of Ame-
lius, states that Amelius composed nearly a hundred treatises

304 ANTIQUITY UNVEILED.

of which none have come down to us. Here we ask, why have
none of those hundred treatises that Amelius wrote and pub-
lished, been permitted to come down to us? We answer, be-
cause the founders of the religious or theological fraud called
Christianity could not afford to let it be known what the
Eclectic philosophy was, as they were seeking to found a false
religion by engrafting it upon that philosophy. The whole
literature of the Eclectic authors and philosophers has been
destroyed or concealed, except such perverted portions of their
writings as their Christian enemies have seen fit to preserve,
In order to mislead their followers as to the true teachings of
Eclecticism, and the manifest Christian corruption of those
teachings. The simple fact that every trace of Eclecticism,
or Neo-Platonism, as Christian writers have called it, as to the
the theological nature of that philosophy, has been obliter-
ated or concealed, show that the originators and developers
of the Christian scheme of human enslavement by priest-
craft, saw that this was a necessity if they were to succeed;
and thus the fact of their conscious guilt is made manifest
beyond all question. Some of our readers may remember,
that the spirit of Pope Gregory VIE, or the Great Gregory,
came, and confessed, through the medium that, about A. D.
1078, he ordered the Library of the Palatine Apollo, at Pome,
to be burned, in order to destroy the vast collection of writings
by authors of the Alexandrian school which were there de-
posited ; and which if they became known to the world at
large would have made an end of the Roman Catholic power.
In the commission of that awful crime against the rights and
interests of humanity, the writings of Amelius no doubt per-
ished with those of his predecessors, contemporaries, and
successors, in the promulgation of the Eclectic religion, or
philosophy.

l'y this communication from the spirit of Amelius, it would
appear that Potamon was not the originator of the Eclectic
philosophy, ven if he was the first to establish it as a distinct
school designated the Alexandrian school. The originator
of it was A pol Ion ins of Tyana, who sought to found :i religious
system I lmt would become universal, which included more or
less of the dogmas, doctrines ami tenets of IJrahmanism,
Buddhism, (iymnosophism, Magianism, Judaism, l'ythagor-
canism, I'latonism, Stoicism and the other phases of Greek

amelius. 305

and Roman philosophy. Amelius seems (o have shared with
the learned Porphyry, the religious veneration with which the
latter regarded Plotinus, his great master. The statement of
the spirit that Plotinus was an extraordinary medium for
spirit control, is fully borne out by historically recorded facts,
and to this fact he owed his great distinction as the leading
disciple of another extraordinary medium, Ammonius Saceas.
Indeed, it was to his wonderful gifts as a medium, that Am-
monius owed his great distinction as a teacher of men. He
was an unlearned man, having been in his earlier life a
common porter in Alexandria, and his teachings were given
in his private circle while in a state of ecstacy or trance.
These ancient mediums naturally incurred the hatred of the
ruling priesthoods, as do our mediums of to-day, and their fol-
lowers, who refused to bend to the Roman and Christian
superstitions, were subjected to torture and death by the
priestly propagators of those superstitions.

From what spirit Amelius says, it would seem that the
Christian and pagan priests united and combined in crushing
the infant Spiritualism of that early period, just as the Roman
Catholic and Protestant Christian priesthoods are combined
and united to-day in crushing the infant Spiritualism of to-
day, by the social, religious, and political ostracism of all who
stand up in its defence. But the time has come in the progress
of events, when the triumphs achieved by Christianity are to
be the means of sealing its doom. Not only has the human
mind on earth outgrown the conditions which enabled the
priestly tyrants of Christianity to fasten that delusion upon
it, but the human mind in spirit life, which has slumbered in
listless indifference through unknown ages, is awakening to
the realization of its inherent power, and is moving with
united and resistless force against all the obstacles to human
progress, the most formidable of which is the Christian super-
stition, with its sixteen centuries of unquestioned domination.

It is not the least significant feature of this communication
that the spirit declares that the statues of Apollonius and
Plotinus stood side by side in the imperial temple of Alexan-
der Severus, and that they bore a striking resemblance to each
other. That they were held in the highest veneration by
Severus is very certain. Plotinus was a contemporary of Alex-
ander Severus, they being about of the same age ; but Ploti-

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mis survived him thirty-five years. As a disciple of Ammo-
nius Baccas, Plotinus must have gained great distinct ion at an
early nge, if what the spirit says is true, for Alexander died in
A. D. 235. The veneration of Alexander for Plotinus must
have arisen from the fact that the latter was t he incarnation
of, or was controlled and inspired by, the spirit of Apollonius
of Tyana, Mho was especially venerated by Alexander. Ame-
lius tells us that Porphyry regarded him as the re-incarnation
of the spirit of Apollonius, while Plotinus believed himself to
be only the medium for that venerated spirit.

ST^ABO.

Historian and Geographer.

" I will salute you by saying : The truth must be unveiled.
We cannot longer afford to have any 'Holy of Holies.' I will
commence by saying : If the records of the past had been al-
lowed to stand, there would have been no Christianity to-day.
It was known and fully understood in my time, and it was
taught, that the doctrines of Pythagoras, Plato, and the Gym-
nosophists, together with the doctrines regarding the gods and
goddesses of Greece and Rome, were to be found in the most
ancient inscriptions and writings, whether on stone or papyrus,
in Nubia, where there wereevidencesof a civilization so remote
that we ancients, as you would term us, had lost all knowledge
of it in the obscurity of time. 1 wrote upon this subject and
put my work in shape ; but I know not whether I can give you
the title of it correctly through this medium. It meant 'Ancient
Relics." r wrote a book with that title, and it is now in the
possession of the Greek Church, and, I think, in the hands of
a Greek patriarch, at Moscow, Russia. It was saved by the
Caliph Omar, because of the singularity of its cover, which
had upon it a representation of the ancient serpent worship.
This cover was that of a hook then extant, and I used it as the
cover of my book. After my death it was sent to Alexandria,
where it was captured. It was on sheepskin dyed red. About
the beginning of what is called the Christian era there was a
great revival among a class of people similar to your modern

STRABO. 307

Shakers, who went by the name of Essenes ; but they did
not become a distinct people until about from A. D. 60 to 75.
Ignatius of Antioch was the first to bring them into promi-
nence ; but their teachings were nothing new, and were almost
the same as you will find in the Pauline Epistles to the Gala-
tians. But let me return to the point I want to make. Both
in Sennaar and Abyssinia, and among the ruins scattered
throughout Nubia, you will find inscriptions which are similar
to those to be seen in the temple of Chrishna at Mathura, on
the Jumna, in India. If you will compare the oldest inscrip-
tions of the Temple at Mathura with those in Africa, to which
I have referred, you will find that nearly all the letters of the
ancient Sanscrit can be found in a pre-historic form amid the
ruins of Sennaar and other ruins of Nubia. During the last
years of my life there was an extraordinary young neophyte
who was preparing himself, by close communion with the
spirit world, to become the god of his time ; but I died too
soon to see him commence his ministry and the performance of
his miracles. He then went by the name of "The Son of
Apollo," or Apollonius. The nearest likeness of this man that
you can obtain, is the one which was painted in 1874, by the
artist medium N. B. Starr, who was inspired by Raphael. The
next spirit who will communicate is Phraotes, who was king
of Taxila. I passed away in A. D. 24."

We take the following account of Strabo from the Encyclo-
paedia Britannica :

" Strabo, an illustrious geographer, was born at Amasia, a
city of Cappadocia. The time of his birth cannot be ascertained
but he is known to have flourished during the age of Augustus
and Tiberius. Some writers have fixed his birth about B. C.
60, and Clinton makes it occur not later than B. C. 54. He
studied grammar and rhetoric under Aristodemus, at Nysa, in
Caria; philosophy under Xenarchus, a peripatetic; and he
took lessons with Tyrrannis of Amisus. Influenced by the
authority, probably, of Bcethus of Sidon, who had been his
preceptor, he adopted the tenets of the Stoics. He obtained
the friendship of Cornelius Gallus, governor of Egypt. Strabo
composed a history in forty-three books which unfortunately
is now lost. In order to collect materials for his great work,
he travelled in many different regions, and after much toil and
research, completed his geography, which is justly regarded as
a very precious relic of antiquity. It consists of seventeen
books, all of which are not, however, entire."

Strabo was one of the most remarkable of ancient writers. In
this brief account of him and his vast labors, ws can see the

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tracks of those Christian devils who destroyed so much of the
literature produced between li. C. 500 and A. J). 'YS*, and
especially everything during that period, of a historical char-
acter, which showed the falsity of Hebrew and Christian
theology? The great work on which Strabo expended all the
resources of his nature and most active years, has been de-
stroyed, while his geography, which was entirely fragmentary
and unconnected, has been allowed to come down to us in a
more or less mutilated condition. Why was the one destroyed
and the other mutilated? Have we not a right to infer that
it was because it Mas not possible to have mutilated the con-
nected historical narrative without the design and object of the
mutilation being clearly manifest; while such mutilation of
the fragmentary work was possible without the true object of
the mutilation being discovered. This course has been pursued
in so many instances, that it will be found to have been a
canonized rule of Christian dealing with ancient literature.

Well does this spirit say : "If the records of the past had
been allowed to stand, there woidd be no Christianity to-day."
The one fact, that those records are not in existence, is suffi-
cient to show that the authors of the religious fabrication
called Christianity, were compelled to destroy them to conceal
the monstrous crime against their fellow-men in which they
were engaged; and the pertinacity witli which this work of
suppression and concealment is kept up by their successors,
down to the present time, makes the guilt of the Christian
clergy, in endeavoring to perpetuate that imposition, as great
as was the guilt of those who originated it and imposed it
upon humanity. These people give Strabo the title of geogra-
pher, but for no better reason than that their guilty conscien-
ces prompted them to conceal the fact that he was a historian
oft lie most profound erudition and of the highest authority.
I ii view of the numerous probabilities that tins communication
is authentically from the spirit of Strabo, the information it
gives becomes of the highest interest.

It has been the generally received opinion that the Sanscrit
language is the oldest written language of the world. In the
light of the spirit disclosures that are being made in these
unprecedented spirit messages, tins claim will have to be given
up; and, indeed, the whole history of the ancient world will
have to l>c rewritten. The spirit of Strabo tells us: " It was

STRABO. 309

known, and fully understood in my time, and it was taught,
that the doctrines of Pythagoras, Plato, and the Gymnosoph-
ists, together with the doctrines regarding the gods and god-
desses of Greece and Rome, were to be found in the most
ancient inscriptions and writings, whether on stone or papyrus,
in Nubia, where there were evidences of a civilization so re-
mote that we ancients, as you would term us, had lost all
knowledge of it in the obscurity of time. " If this statement of
the spirit can be made good by still existing evidence, as we
are strongly inclined to believe will be done, then Moses, the
Jews, and Christianity, must all be eliminated from the world's
history, or be classed among the myths of the past, for they
must stand or fall together.

It is a conceded faet that Strabo went to the confines of
Ethiopia, which then included all the country beyond the
southern borders of Upper Egypt. He is conceded to have
been a singularly intelligent and keen investigator and obser-
ver of facts, and must have observed what Prescott referred to
in his Conquest of Mexico, when he wrote concerning the
Ancient Toltccs of that country :

" Their shadowy history reminds us of those primitive races
who preceded the Egyptians in the march of civilization ;
fragments of whose monuments, as they are seen at this day
incorporated with the buildings of the Egyptians themselves,
give to these latter the appearance of almost modern con-
struction."

If the fragments of such monuments of a pre-Egyptian civi-
lization are to be seen at this time, they must have been
equally, if not much more apparent nineteen hundred years
ago, at the time when Strabo travelled over Egypt to its farther
confines. It is hardly likely that those traces of a civilization,
compared with which Egyptian civilization was then recent,
should not have attracted the special attention of so close an
observer of men and things as was Strabo, who was in Egypt
with the especial view of inquiring into all such matters. The
spirit tells us that he wrote a work upon Ancient Relics, treat-
ing of that and other analogous matters. He describes that
work with singular minuteness ; says it is still extant, and
explains how it came to be saved at the burning of the Alex-
andrian Library. If what the spirit says is true, it is very
apparent that he took a special interest in following the travels
of that work ; and fully explains the positiveness with which

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lie speaks of the Ethiopian origination of the philosophies of
India, Greece and Rome.

"What the spirit says respecting the founding of Essen ian ism
is true, beyond reasonable doubt. The Christian writers have
claimed Ignatius of Antioch as a disciple of St. Peter, who
about A. D. C9, ordained him as a Christian bishop. It is
hardly necessary to say that this little piece of Christian history
is the purest fiction, since St. Peter was nothing more nor less
than a stone or rock, which was suppossed to support the
Roman Catholic Christian Church. Ignatius of Antioch was
not a Christian at all, but an Essene, who organized that sect
of religionists, and became their first patriarch about A. I). G7.
The spirit tells us that their religious doctrines were not new,
and were similar to those contained in the Epistle to the Gal-
atians. This is not only true, but the other Pauline Epistles
contain much doctrinal matter that Mas derived from the
Essenes by Apollonius, the St. Paul of the Christian Scriptures,
and was incorporated by him in the writings taken by Marcion,
the Gnostic, to Pome, about A. I). 140, from Antioch, where
he obtained them. At that date the Essenian sect had merged
into that of the Gnostics.

Put the special interest of the communication centres in the
point made concerning the identity of the Sanscrit alphabet
with a much more ancient alphabet to be found sculptured on
the ruins existing in Abyssinia, Nubia and the neighboring
countries of Africa.

The reference of Strabo to Apollonius of Tyana, is very im-
portant, in as much as it shows, that as early as A. I). 2">, the
renown of the latter had become general, although he had not
then begun bis great mediumistic mission. His mediumship
and personal and mental characteristics must have been very
remarkable, to have received the title of Apollonius or "The
Son of Apollo,'' the Grecian personification of the source of all
light and life the " Glorious King of Day " the Sun.

The reference of the spirit to the remarkable spirit painting
of Apollonius, is not the least important feature' of this com-
munication. The picture is an oil painting likeness of a man
of thirty-three or thirty-four years of age, the expression of
whose features and attitude indicates the greatest purity of
life, beiievolenec of heart, and strength of mind and character.
It is a picture that fixes the attention at once, and grows in

PHRAOTES. 311

interest the more it is examined. It was painted by the hand
of the venerable artist medium, N. B. Starr, and it is inscribed
" The Nazarene, painted by Raphael through N. B. Starr."

At a materializing seanee given at the residence of Col. ,

in Philadelphia, a spirit purporting to be Raphael, appeared
in materialized form. We asked permission to speak with him,
which was granted. On going forward to the cabinet, we saw
before us the materialized form of a man who bore a strong
resemblance to a picture purporting to be a likeness of himself,
which stood on an easel beside the cabinet, to which he
directed our attention by pointing to it. We then inquired of
him if he knew of the picture painted through the hand of
Father Starr. He answered, "Yes." We then asked him
whose portrait it was. He answered : "Apollonius was the
Nazarene." From these spirit statements, and the fact that
spirits through several other mediums have made similar state-
ments, we infer that we have a speaking likeness of Apollonius
at least as he appears spiritually to spirit eyes.

PHH^OTES.

King of Taxila.

"May the Sun of Truth ever shine upon your head! I
have been more than six months fighting my way here. The
corroborating evidence that I shall give you to-day of the
mediutnship and exalted character of Apollonius of Tyana, is
such, that millions of Catholic spirits would rather cease to
exist than I should give it. I am Phraotes of Taxila. [Is the
name not Phraortes.] No. It is Phraotes. I belonged to what
was termed the Diamond Circle, by interpretation the Moun-
tain Circle, and was sworn to help to propagate the truth to
the best of my knowledge. I recognized but one master on
earth, whom I was expected to listen to, and he was enig-
matically called "The Sun of Truth." He was the chief of the
Gymnosoplucstte, and his name was Iarchus. The laws of the
Gymnosophaestse, required all princes, in those days, to take
a journey to a sacred shrine upon a mountain in Northern In-
dia, and there they were instructed in all the virtues they
were expected to practice. On leaving Babylon and Nineveh,

312 ANTIQUITY UNVEILED.

for Taxila, the coming of Apollonius was announced by cour-
iers, who had preceded him, who represented him to be a good
and wise son of the Diamond Circle; not because lie had been
accepted and initiated, but because lie performed all the signs
required of a member. In other words he showed that the
spirits were with him in great power. When he arrived, I
introduced him to the learned of my court, and sent him
forward to larchus. The place where he (Iarchus) resided was
called in our time the Mountain of the Wise. There he was
initiated ; and received many theurgical rites; and afterwards
returned to whence he had set out. 1 think he was at that
time about forty-seven years of age. He received and carried
back with him the sacred Testament of the Mountain of Light
Circle. He received all the evangelical hooks save one, and
that one he failed to get, simply because it could not be had at
that time at the Mountain of the Wise. It had been taken
South by way of Ceylon to Singapoor. It was known in those
days as the Hamadan. It was afterwards called the Hook of
Matthew, because it was written by a follower of Buddha,
whose Hindoo name was something like that. This hook was
obtained by Armenian traders from Singapoor, two hundred
years before the time I speak of; and they would never return
it. It is therefore in Armenia that you must seek for the true
version of Matthew."

Such was the communication of the spirit of Phraotes, the
fellow Gymnosophist of Apollonius of Tyann. It is impossi-
ble to question the genuineness and authenticity of that com-
munication, as our readers may readily see, if they will read
the Life of Apollonius by I'hilostratus. It is strange, but
true, that the only historic mention of Phraotes is found in
connection with the account given by Damis, the disciple of
Apollonius, of their mutual journey into India by the way of
Nineveh, Babylon and Taxila. There is in that biography
quite a detailed account of what occurred at the court of
Phraotes during a three days visit of Apollonius. This ac-
count we are indebted for to Philostratus, the biographer of
Apollonius. The following letter of introduction and recom-
mendation of Apollonius, to the (iymnosophists or wise nun
of India, will show how Phraotes of Taxila esteemed him. It
was u'iven to Apollonius as he was about to resume, at Taxila,
his journey to India, at which time he was furnished with
fresh camels ami supplii s, and a guide, by his royal friend.

"King Phraotes to larchus his Master, and the Wise Men

PTTKAOTES. 313

that are with him, sendeth greeting : Apollonius being him-
self a very wise man, but thinking you to be wiser, is coming
to you, that he may be acquainted with your discipline. Send
him therefore away from you instructed in whatever ye know,
as being assured that none of your learning shall be lost. He
is the most eloquent of all men, and hath an excellent memory.
Let him also see the throne whereon I sat, when you, Father
Iarchus, gave to me my kingdom. Furthermore, his compan-
ions deserve much praise, in that they love such a man. Fare-
well."

The spirit of the King who gave that letter to Apollonius,
returns and testifies that for more than six months lie had
been fighting his way through opposing spirit influences to
give his communication. Phraotes tells us that he himself
was a member of the Gymnosophic association, called the
Diamond Circle or the Mountain of Light Circle, and that as
such he was sworn to propagate the truth to the best of his
knowledge. As a member of that high circle, Phraotes tells
us that its chief was mystically called "The Sun of Truth,''
and that his name was Iarchus. He tells us that as a prince he
was sent to a sacred shrine upon a mountain, in Northern
India, where he was instructed in all the virtues that should
adorn the character of a ruler. Phraotes tells us a fact which
Damis failed to record, that the coming of Apollonius to
Taxila from Babylon, was announced by Babylonish couriers
in advance, who represented to Phraotes, that Apollonius was
a good and wise son of the Diamond Circle ; not because he
had been accepted and initiated, but because he performed all
the signs required by a member. Could anything more strongly
indicate that Apollonius was under some Hindoo spirit influ-
ence, if not under that of Gautama Buddha himself. Phraotes
tells us that on his arrival he introduced him to all the
learned people of his court, and sent him forward to the
Mountains of the Wise, to Iarchus, his Master. He testifies
that Apollonius was initiated in all the mysteries of Budd-
hism or of the Gymnosoplneshe, and then returned to Antioch
from whence he set out, a fully authorized Buddhistic teacher
or preacher. Phraotes tells us that Apollonius was at that
time about forty -seven years of age.

But the most important and significant part of this spirit's
testimony, is his statement that Apollonius carried with him
from India the sacred Testament of the Mountain cf Light

314 ANTIQUITY UNVEILED.

Circle ; and that ho received all the evangelical books save one,
which one he failed to get because it was not to be had at that
time at the Mountain of the Wise. Phraotcs tells us it had then
been taken by way of Ceylon to Singapoor. Whether or not
there was a Buddhistic gospel called the Hamadan we do not
know, neither do we know of any follower of Buddha whose
name resembled Matthew. These are matters we must let pass
for what they are worth. But that Armenian traders brought
a Buddhistic gospel from Singapoor, into Armenia, and that
that gospel related to the Hindoo Saviour Christau is certain.
This accounts for the fact that one of the oldest copies of that
gospel was found in India by Panhenus in the second century.
On that point, McClintock & Strong's Cyclopaedia of Theo-
logical Literature says:

" Pantamus, a Christian philosopher [in other words an
Eclectic philosopher,] of the Stoic sect, flourished in t ho
second century. He is supposed to have been a native of
Alexandria, and to have taught philosophy and religion there,
about A. I). 180. He went on a mission to Ethiopia, [the
Creeks called the country of India, Ethiopia,] from whence he
is said to have brought the Gospel of St. Matthew, written in
Hebrew. (Eusebius Hist. Eccles. v. 10.)."

From the cumulative testimony pouring in upon this subject
it is quite evident that the Hebrew writing part of the story is
the work of Eusebius, who did not dare to let it be known
that Pantamus had found the Gospel of Matthew written in
the Sanscrit or Pali tongue. It is therefore highly probable
that what Phraotes says about the Singapoor Buddhistic
Hamadan, and its being identical with the Christian Gospel
of St. Matthew is substantially, if not literally true. It is
this vast accumulation of spirit testimony, all tending to es-
tablish the fact that the s-o-ealled Christian Scriptures are
borrowed or stolen from the Buddhistic scriptures of India,
corroborated as it is at almost every point by undeniable histori-
cal facts, that leaves no room for reasonable doubt of its general
and essential truth. Well did the spirit of Phraotes say that
t here were millions of ( 'at holic spirits who would rather cease
to exist than this truth should become known to mankind.

GRONOVIUS. 315

Critic of the Seventeenth Century.

" I am very happy to have the chance of giving testimony.
My name was John Frederick Gronovius. I occupied the chair
of belle-letters in the University of Leyden. I was the trans-
lator of Sallust, Livy, Pliny, Seneca, etc., and I must say, in
all truth, that the translations of these works are not very cor-
rect. I must also say that the manuscripts from which those
translations were made, were very much changed from the
originals by Christian priests and professors, in order to conceal
the real origin of Christianity. It was worth as much as your
place would bring you pecuniarily, in my day, to show up the
truth. But I here declare that the real text of the letter of
Pliny to Trajan, proves that he was not speaking of the Christ-
ians, but of the Essenes of that time. And a great many other
passages have been interpolated or suppressed. You will never
get the truth as long as Christians till the professorships in
your colleges and control your libraries. But the spirit of free
inquiry which is being aroused by writers of your time in rela-
tion to ancient literature, will soon obtain the proof that what
these spirits have stated through this medium is true. It is
astonishing to me that any Spiritualist writer, or one who
claims to be such, would try to show that the Christos of India,
on the authority of Bently, a Christian bigot, was born about
A. D. GOO, in Arjourn, when the real facts of the case, on an
ancient authority I have seen, are, that he was worshipped by
the soldiers of Alexander the Great, and that at that time that
worship was nine hundred years old. I read in that ancient
authority that the soldiers of Alexander the Great, when they
arrived at Thebes, in Upper Egypt, they found their god
Chrisna, and fell to worshipping him. It is therefore prepos-
terous to pretend that Chrisna was born 600 years after Jesus
of Nazareth. The great trouble has been, and ever will be,
with Christian writers, that they cannot get over the identity
of the name Christ with Christos; and it will always be a
cause of grief to them, because they cannot escape from the
truth of what I here state."

Refer to the Biographie Universelle for account of Gronovius.

We are grateful to the deeply learned man whose spirit gave
that important testimony to the fact that the letter of Pliny to
Trajan did not relate to the followers of Jesus of Nazareth, but

310 ANTIQUITY UNVEILED.

to the Essen ian followers of the Hindoo Christos. In tlie light
of those spirit communications, Christian writers could have
made no greater blunder than to claim their identity with the
Essenes of the Asiatic provinces of the Roman Empire; and
especially, that Ignatius of Antioch, the very originator of the
Essenian name was a Christian bishop. By taking this insen-
sate course, they have forever made an end of their theological
and ecclesiastical fraud. The Essenes were beyond all ques-
tion, the followers of a blended Hindoo and Magian philosophy
or religion, the great central object of their worship being the
most pure and mediumistic member of their sect, who, (as the
Grand Lama of Thibet, was supposed to be animated by the
spirit of Gautama Buddha), was supposed to be animated by
the spirit of Christos, the Hindoo Saviour. They were in no
sense followers of Jesus, and had been swallowed up in the
I'aulite sect founded by Apollonius, and the subsequent Gnostic
and Xeo-Platonic sects of philosophy, at least two hundred
years before the name of Jesus of Nazareth was ever heard of.

Gronovius especially testifies to Christian tampering with
and corrupting of the text of the various ancient authors who
wen> criticised or translated by him. He admits that pecuniary
considerations prevented him from disclosing what he knew to
be the truth upon that point. He well says : " You will never
get the truth as long as Christians till the professorships in your
colleges and control your libraries." Men who have been so
long trained to cover up and conceal truth, will never scruple
at any measure that is necessary to that end. It is now, as it
was in the time of Gronovius, pecuniary considerations that
control them.

The rebuke of the stupid attempt of superficial writers, to
drag down the Hindoo Chrisna in order to exalt the Christian
Jesus, shows that spirits are taking cognizance of what is going
on, in that department of literature, at least. As the spirit
says, the worship of Chrisna was an old religion when Alexan-
der the (treat invaded India three hundred and twenty-seven
years before the Christian era. Gronovius rightfully says that
the meat cause of Christian grief has been, and ever will be,
that I hey cannot get over t he identity of the name Christ with
Christos who was the object of divine worship l>y the soldiers
of Alexander, more than three centuries before it is pretended
Jesus < 'hrist was horn.

ABULPHARAGIUS. 311

ABUliPHA^AGlUS.

Bishop of Cuba.

"You have had here, before, a German Jesnit priest,
(Charles Francis Alter), you shall now have the testimony of
a Roman Catholic bishop. A variety of testimony, all bearing
upon one point, is always calculated to strengthen it ; but the
direction of my studies was a little different from that of the
other spirits who have communicated here. Mine reaches
in the direction of the Armenian writers, Moses Chorensis and
Meisrob. (That was the way the name was spelled and not
Mesrob). After a close examination of the Armenian, Greek
and Latin Testaments, I came to the conclusion that the Ar-
menian version combined with the Coptic, was from the
original Gheez, which showed a mixture of the idioms of
Upper and Lower Egypt as they were found at Alexandria.
The whole secret of what is called Christianity, is made plain
by the New Testament, and one book of the Old Testament
the book of Daniel. This Daniel is represented as teaching
the doctrines of the New Testament, less the miracles ; and is
said to have lived at the courts of Darius Hystaspes and Cy-
rus, and he was there known as the younger Zoroaster. He
taught the religion of the Sun, a modern version of which are
the Shastras. All this I read and studied, but the commenta-
tors of my day led me astray, because my mind was prejudiced
in their favor. But you are getting more knowledge than then
existed you are getting deeper into the meaning of all relig-
ions than you think for. These ancient spirits are gathering
their forces, and they are determined to show that Christianity
is a fraud. I left this mortal life in 1284, and five hundred
years passed away before I was willing to seek for the truth.
All that time, in spirit life, was wasted by me in trying to pro-
pagate Catholicism there. The spirit who helped me out of
my condition of ignorance, and to whom I am much indebted,
was Apollonius of Tyana. Therefore in justice to him I
promised I would return here and tell all I could possibly
think of to set things right. I now belong to the spirit organ-
ization, known in spirit life as "The Illuminatii." I would say
to you, sir, that your enemies and opposers will resort to sub-
tler and more desperate measures to obstruct you, than they
have heretofore done, and you must be on your guard against

318 ANTIQUITY UNVEILED.

them. Their proceedings will not ix> so apparent, hut more
dangerous. So I hope you will keep all your lights hunting on
the watchtowers of truth. The fact is, the Jesuits of the
Roman Catholic Church, are supplying the opposition to yon,
with money to impede you, and are paying so-called Spiritual-
istic journals to throw hack the truth despite your efforts to
advance it. The spirit psychological power which was pro-
vided tor this seance, is expended. Having possessed great
psychological power when here, and still retaining it, I \v:is
chosen to close this sitting. It may seem a poor satisfaction to
come hack and give a communication after your earthly work
is ended ; but, still, it is a great consolation to know that the
truth will live despite one's earthly errors. I was known as
AhulpharagiuSjbishop of Guba."

Refer to McCiintock and Strong's Cyclopaedia of Theologi-
cal Literature for account of Abulpharagius.

The spirit of this Armenian scholar conies hack to testify to
his long and worse than useless Christian delusion; and his
conversion to the truth at last through the good offices of the
spirit of Apollonius. The testimony of this spirit to the fact
that the Armenian Version of the Scriptures (Christian so-
called) was from the Coptic version, of the still more ancient
Ciheez version is exceedingly suggestive if not important.
Not less suggestive is his statement that in Armenia, as late as
1286 A. I), there were extant proofs that the Daniel of the
Old Testament was known as Zoroaster the Younger at the
courts of Darius Hystaspes and Cyrus. The spirit tells ns that
he taught the religion of the Sun, a modern version of which
are the Persian Shastras. According to Abulpharagius the
scent of Christianity is, that it is essentially the Sun worship
taught at Babylon by Zoroaster. This, we have adduced a
vast amount of facts to demonstrate, and the spirit well says
that those that seek are getting more knowledge of these
tilings than was to be had in his time. We have every reason
to credit this spirit testimony, for it is entirely consistent with
all human probability.

When Christian bishops, patriarchs and priests, join the
army of progress and turn in to help undo the errors of their
past lives, as spirits, it is about time for their mortal followers
to heed this most ominous sign that the time has come for
them to do likewise.

MINUCIUS FELIX. 319

A Montanist Patriarch.

" Some evidence must be forced, others give it because they
are on the side of truth. I am neither a Jewish Gnostic, a
Cappadocian, nor an Eclectic. 1 am simply a Naturalist. I
think that you will rind some evidence in Gibbon, that I
helped to create, or that I endorsed a thing called Christianity.
I knew nothing of any such thing. I was a Montanist ; and
the most correct idea I can give you of Montanism is modern
Mormonism. I advanced nothing in regard to the life of man,
woman or child on this planet, but this : We are all gods to a
certain extent, and Pantheism is true Spiritualism. The point
I have to make in controlling this medium is summed up in a
brief sentence. All ancient and modern civilization originated,
not upon the elevated plains of Asia, but upon the waters of
the Blue and White Nile. There are spirits who will come here
and prove that all the learned archaeologists of the present day
are wrong, in supposing that Indian civilization is more an-
cient than the civilization of Ethiopia in Africa. It is there
you must look for the true Sun the true God the Great Light,
and you will find that Christianity is an outgrowth from
Buddhism. Sun worship, from Zoroastrianism and the Egypt-
ian Osirianism of Hermes Trismegistus, to the origin of Christ-
ianity, are at bottom one and the same thing. I would say in
conclusion it has been alleged that I was a bishop. I had
nothing to do with any church. I was the patriarch of atribe."

liefer to Smith's Dictionary of Greek and Roman Biography
for account of Minucius Felix.

Whether Gibbon speaks of Minucius Felix in his relation to
Christianity we cannot say ; but certainly he has been very
generally credited with having been a Christian and a Christ-
ian writer. Felix, as a spirit, testifies that this was not the
fact, and that he was a Montanist and a patriarch of a tribe of
followers, we presume in Africa, where he was born, and
where he no doubt taught Montanism with Tertullian. His
"apology" was written in defence of Montanism and as much
against the Gnostic Christianity of Marcion as against the
persecuting decrees of the Roman government against Montan-
ism, or Tertullianism, as it was also called. To show how

320 ANTIQl'ITY L'NVKILED.

Tertullian and Minucius Felix regarded the Christianity of
Marcion, we need only cite McClintock &Strong'.sCyclopa'dia :

" Montanism, it is apparent, then, must he treated as a doc-
trinal development of the third, rather than of the second
century ; for though the history of the sect may he dated hack
to the middle of the second century, it remained tor Tertullian
to give definite shape to Montanism, and it is as a separate sect
that we can first deal with the Montanists (or Turtullianists as
they were called in Africa), in the third century, continuing
to flourish as a sect until the close of the sixth century, and all
this time, being the suhject of legal enactments under all the
successors of Constantino down to Justinian (A. D. 530)."

Think of it ! This Montanist sect of Ancient Spiritualists
continued for more than two hundred years to withstand the
continued persecutions of the Christian and Pagan emperors of
Rome, who, it seems, made common cause against the Spirit-
ualism of their time. Great indeed must have been the spirit
power behind those Montanists, to have so long borne up
against such a protracted, unbroken and heartless persecution,
by the Christian and Pagan tyrants of Koine. The influence
of Tertullian and Minucius Felix, must have been great indeed
with these Ancient Spiritualists, to have inspired them through
so long and desperate a struggle, to sustain the great truth of
spirit communion with mortals.

The testimony of this spirit in relation to Africa and not
India being the scene of the most ancient known civilization, at
least of the Old World, would indicate, that in the third cen-
tury, it was understood anil known that the worship of the
True Sun the True God the Great Light of the world, origi-
nated on the waters of the Blue and White Niles, and that the
other religions of the world, including Christianity, or what is
now called so, were in substance but the same worship of the
Sun. We are not aware what gave rise to the idea that Minu-
cius Felix was a distinguished lawyer, hut as Tertullian, his
contemporary and fellow advocate of Montanism, was also said
to have been the same, we take it that they distinguished
themselves in defending the persecuted Montanists. View the
communication in any way we may, and the genuineness,
authenticity and truthfulness of it seem unquestionable. Short
as it is, its importance cannot be overestimated, as a means of
reaching long concealed truths.

GRIESBACH. 321

JOHAW JAKOB C^IESBflCH-

" Good morning : I will begin this communication by say-
ing, that the translators of manuscripts from the time of Euse-
bius of Caesarea, translated to suit themselves. You can throw
this in the teeth of the learned world and defy them to dispute
what I here state. There are rive ancient Testaments. First,
the Bran man ical Testament of Christos to his disciple Arjourn,
the Gospel of St. John of after times; second, the Zend Avesta
of the Parsees, devoted to sun-worship, but intermixed with
the sacred writings or Testament of Christos; third, the Tes-
tament of King Ardelos Babekar, a revision of the writings of
Gautama Buddha made at the Council of Asoka ; fourth, the
Testament of Apollonius of Tyana, the Greek Version of the
latter, with explanations, issued at Antioch, about A. D. 5G;
and fifth, the Testament of Jesus Christ, originated by Eusebius
ofCaesarea. Besides the five Testaments named, there was a
Gheez translation of the two first named Testaments, made by
one Arsaces, a brother of a king, made about 450 B. C. This
last was translated into the Coptic of Upper and Lower Egypt,
and this Coptic translation of Arsaces' version was used by the
great Armenian theologian Mesrob and those who followed
him. These various Testaments began with passages which
when translated are nearly the same as the first chapter of the
Gospel of John ; and that chapter contains the key to the
zodiacal interpretation of all religions. When in my mortal
form, I knew of two Greek Testaments the Greek Testament
before the time of Eusebius Pamphilus, and the Greek Testa-
ment after that time. The Greek Testament before that time
speaks only of Apollonius as the great Saviour of mankind and
the great incarnation of the Deity, known by various titles,
such as " the Redeemer of Men," " the Sun of Truth," " the
Light of the World," and " God Expressed in Flesh." The
title "Above All" was applied to Apollonius. The Greek
Testament was submitted to me in the manuscript which was
forwarded from England to me at Jena. I translated it, but
not correctly. I made it to conform to what we believed.
Seventeen pages had been torn out of it, which were replaced
by interpolated matter. This Greek Testament of Eusebius was
afterwards greatly interfered with by Greek scholars, in the
fourth century, and Cyril had a good deal to do with shaping
it toward its modern form, as the Testament of Jesus Christ.

322 ANTIQUITY UNVEILED.

Even in the days of Constantino the Groat, it was necessary to
bring a terrible pressure to bear upon the pagans in order to
supplant Apollonius by Jesus ; and so futile did this endeavor
of Constantine prove, that it amounted to nothing more than
substituting one name for another. All the doctrines, ceremo-
nies, and forms of religious exercises, were retained, winch
accounts for the entire want of novelty in the Christian Scrip-
tures, and their similarity to all previous Scriptures. I am
well satisfied with what I have done to-day. I was known in
earth life as a very positive man, and no interference could
avail to defeat my testimony."

As this is a communication of the highest value and import-
ance, we feel it our duty to give our readers reference as to
where may be found a full and critical account of the intelli-
gence from whom it purports to come. We therefore refer them
to McClintock & Strong's Cyclopaedia of Theological Literature
for account of the life and theological labors of Griesbach in
order that the reader may understand the full import of his
testimony as a spirit. In our estimation, no more important
information was ever given by a returning spirit. He sets out
with a statement that the most superficial investigator of bib-
lical and other ancient literature, cannot help but know to be
true, and that is, that the translators of manuscripts, from the
time of Eusebius of Csesarea, translated to suit themselves. At
the Council of Nicrea, in A. D. 325, the plan was consummated
of establishing the dogmatical canon of what was called the
Christian religion. Perhaps no one had a more prominent baud
in that work than Eusebius. On this point we quote from
McClintock & Strong's Cyclopaedia as follows :

"The part taken by Eusebius in the Council of Nica?a, is
described by Valesi us as follows: 'In this greatest and most
celebrated council, Eusebius was far from an unimportant per-
son ; for he had the first seat on the right hand, in the name
of the whole synod addressed the emperor Constantine, who
sjit on a golden chair, between the two rows of the opposite
parties. This is affirmed by Eusebius himself, and by Sozo-
lniin. Afterwards, when there was a considerable contest
amongst the bishops relative to a creed or form of faith, luise-
bius proposed a formula at once simple and orthodox, which
received t lie general commendation both of the bishop and of
the emperor himself."

After that establishment of the Christian creed or form of
faith, which had no existence, formulated or otherwise, up to

GRTESBACH. 323

that time, the whole business of the Christian priesthood was
to destroy or conceal, or oppose everything which did not agree
with that impious and infamous sacerdotal prescription. This
is manifest in the wholesale destruction, of by far the greater
portion of the literature of that period running from the time
of Alexander the Great to the beginning of the fourth century
of the Christian era, and especially of everything that bore
upon the subjects of theology and history. The fragmentary
manner in which any part of the literature of that period has
been permitted to come down to us shows that it must have
contained much that was inconsistent with the interests of the
Christian clergy, who, after the time of Constantine, and until
the loth century, monopolized the literature, " profane as well
as sacred," of the world.

The spirit tells us that such a hold had the name of A poll o-
nius obtained upon the public mind, that the most terrible
pressure was brought to bear by Constantine the Great, in vain,
to supplant Apollonius by Jesus, in the hearts of the people,
and that the only change he could effect in that matter was
the substitution of another name for that of Apollonius. All
the doctrines, practices, and teachings of Apollonius were re-
tained, says the spirit. Such was beyond all successful refuta-
tion the fact.

We can well understand the cause of the panic which the
critical theological revelations of Griesbach caused the Protest-
ant as well as the Catholic Christians of his time. He no doubt
was honest and fearless enough to go to the very verge of the
domain of pagan Christosism. We can well understand why
this spirit, who has been compelled for seventy years to keep
silence regarding the great secret of which he was the posses-
sor, should say : " I am well satisfied with what I have done
to-day." Well did he say that, for it was the signal of his
emancipation from the errors of his earthly theological career.
He was, no doubt, what he claims to have been, a very positive
and fearless man ; but even he, dared to disclose but a part of
what he knew.

It is to his immortal credit that he proclaimed the result of
his investigations, in his " Symbol Critical," "that the man-
uscripts of the Alexandrian and Western recensions, on which
his system is founded, were grossly corrupted in the age suc-
ceeding that of the Apostles ; that those which he held in the

324 ANTIQUITY UNVEILED.

highest esteem were corrupted in everj T page hy marginal
scholia and interpretations of the fathers, and contained innu-
merable and very serious errors." It is also a most significant
fact, that in the same treatise, Griesbach said, "that no reli-
ance can be placed on the printed editions of the works of
Origen, on the fidelity of his different transcribers, on the
accuracy of his quotations, or, finally, on the copies of the
Scriptures from which he quoted."Having done this, Dr. Nolan
very naturally and logically said, "we have only to take his
own account of the state in which he finds the best part of his
materials to discover the extreme insecurity of the fabric
which he has raised on such a foundation." Decidedly so,Dr.
Nolan, say we; but it was, as Griesbach well knew, on pre-
cisely that "extreme insecurity," that rested the fabric of
Christianity in the construction of which he was acknowledged
to be one of the most competent theological artizans. It is this
concatination of corrupted and falsified ancient literature that
is called by the Christian world "The Holy Scriptures of their
Lord God, Jesus Christ." For the sake of common honesty,
why not drop the sanctified fraud; and allow mankind the
the chance of being honest and consistent ? Why not !

Hflico.

The Great Armenian King.

"My arraignment of Christianity here to-day, may be very
severe, but not more so than it deserves. I was known when
in this mortal life as Haico. I am regarded as the founder of
the Armenian nation, or at least called so ; but in reality t lie
Armenians existed as a people fifteen hundred years before my
time. My special office here is to make clear sonic important
points in corroboration of the testimony of other spirits who
came before me. There are two spirits who have been particu-
larly instrumental in having me come here, although the band
of this medium assisted them and myself in bringing it about.
One of those two spirits was Ardilua Babekra, and the other
Apollonius of Tyana. When you come to investigate the
truth concerning what I say here to-day, by the light of his-
tory, you will be struck by the singular fact that all Armenian

HAICO. 325

history, from the day of Meisrob Madoza, about the 4th cen-
tury, A. D., when the Armenians embraced Christianity, or
most of it, remains intact. But hardly a word of their history,
before they embraced Christianity, has been permitted to sur-
vive. Thank heaven ! through controlling this medium I am
enabled to-day to set before you some facts, which, if not sup-
ported by absolute proofs, all can see and understand the
justice of. Before the Christian era, between 2100 and 2200
years, I existed in mortal form. I was the contemporary of
the great Bel or Belus, the founder of the Assyrian empire.
The Armenians of my day were worshippers of what is, in
your day, called the Parsee religion, but in my day they were
known as the votaries or followers of Zarathustra. They wor-
shipped Sol, or the Sun. The reason why the Christians
would not let our ancient manuscripts survive, (those prior to
A. D. 400), was simply because what they called their Old Tes-
tament belonged to myself and people. It is Armenian and
not Jewish ; and its historical characters are all nothing more
than altered names and accounts of Armenian kings and
heroes. Let the most learned ethnologists of to-day be called
upon to point out the difference between six Armenians and
six Jews who are dressed alike and not allowed to speak, and
I defy them to successfully show the difference between an
Armenian and a Jew. Their forms, features and all their
physical characteristics are the same in both ; and sothoroughly
have the Christians attempted to cover up or disguise it, that
they have made a Joseph a Jew, sold to the Ishmaelites or
Midianites, in the so-called ancient Jewish Scriptures. It was
to the Armenians that this Joseph was sold. He was a Mid-
ianite sold to the Armenians, and this whole story was set
forth in old Armenian manuscripts, while the Armenians
were Sun worshippers, and long before they became Christians.
The Armenians had, as have the Hindoos of to-day, a sacred
or literary language and a spoken language. [Here the spirit
hesitated for a moment, and then said.] No one can know but
myself the buoyancy of my spirit, and its tendency to bear
me upward, and the effort of will that it requires to hold me
here to allow me to make these facts known. The famous
legend in the Hebrew Scriptures in regard to Solomon, grows
out of the history of an ancient king, who was worshipped in
my day as Solomonna, literally meaning the Sun born into
human mortal life, of a virgin named Monna. Almost all of
what is called the Hebrew Testament before Ezra has been
stolen from Armenian sacred writings, history, or general lit-
erature. It was this Solomonna and not Moses who wrote what

320 ANTIQUITY UNVEILED.

is termed the Decalogue long before my time. So it was sot
down in my day, partly by descriptive signs and partly in
legendary lore. It is well for me, that with all their literary
vandalism, they have not been able to conceal the name of
Haico, and that there was the Haiken philosophy and teaching.
They were too indelibly stamped upon the minds of the peo-
ple, prior to the advent of Christianity, to be obliterated. It
lias often been said that the temple Bel us or the temple of Bel,
was the original Tower of Babel. I will make clear to you
what the purpose and use of that structure was. It was simply
intended to store the kind's tribute, which, in those days, was
largely derived from the farming population and paid in grain.
That temple or tower was used to store away the grain paid ns
tribute to the king. The Assyrians of my time differed from
the Armenians in this one particular. They were great as-
tronomers, and they modelled a serpent deity after the great
dragon in the heavens, and worshipped it as the symbol of the
all-pervading power. It is claimed that Meisrob Medoza in-
vented an Armenian alphabet. This is a Christian untruth,
for his Armenian alphabet was old when I lived. In the sixth
dynasty after my reign, an Armenian king, Atharavin,
placed the worship of the Samaritan god, Jehovah, in the
Armenian manuscripts, and this was the origin of the Jewish
Jehovah. And, now, I am particularly desired by my friend
Ardilua Babekra to give you a clue by which you can And out
tins Christian duplicity. He was the great reformer of Budd-
hism, but these Christians, in order to set investigators astray,
have placed him in Persia instead of India, and represented
him as a reformer of the Zend A vesta ; and they called him
Ardshir Babegan, the reformer of the Zend or Parsee religion,
when in reality he was a reformer of Buddhism. The spirits
I have named sent for me to right these two points; first, in
regard to Babekra being an Indian and not a Persian king;
and, second, in regard to Meisrob inventing the Armenian
alphabet. Both of those spirits were interrupted by interfer-
ing influences when here to communicate. I hit Haico fears not
the powers of evil ; for too long has he contended with them,
and he understands all their duplicity and untruthfulness. I
would also say that the great pyramid of Kgypt was called
Cheops, and was not built by Cheops. It was built in the be-
ginning of the ante-historical period by Barneses Pharoth
Phraath, and was in existence in my time. Its object \v:i> two-
fold. I, ike the temple of Bolus, it was used as the depository
of the kind's tribute, and also for astronomical observations.
And in conclusion, I would say that in the Ceez pyramids in

HAICO. 327

the upper valley of the Nile, there are secret vaults or chambers
which have never been discovered by explorers, and the secrets
of which none but spirits can disclose. This they will do when
Christianity has lost its prestige and not before. It has taken
me six months to prepare for this communication and to get
here to give it."

Refer to Biographie Universelle for account of Haico.

Well does the spirit say that his " arraignment of Christian-
ity may be severe, but it is well deserved. That the name of
the spirit was Haico, as he gives it we have no doubt, and not
Haig as the French writers give it. The spirit speaks of his
spirit mission, which was to corroborate the testimony of
other spirits who had preceded him. This would indicate that,
in spirit life, there is a systematic and organized effort being
made to establish the ancient history of the world, and to cor-
rect the many errors into which mankind have been led, con-
cerning it, by Christian and Jewish writers, either intention-
ally or otherwise. We need not be in doubt as to who leads in
this movement, when we find such disciples of Sakya Muni or
Buddha, as Apollonius of Tyana, and Ardilua Babekra, call-
ing back the ancient Armenian King Haico, to aid in their
glorious work.

The spirit with great emphasis points to the fact, that from
the time that Christianity obtained a foothold in Armenia,
in the fourth century, the history of that country has remained
almost complete ; but that hardly any of the history of that
people prior to that time, has been allowed to come down to
us. This is true, and leaves little doubt that this striking fact
is owing to the unwillingness of Christian and Jewish writers
to have the history of Ancient Armenia, and its religion and
literature known. The reason for this will become apparent,
as we proceed. Moses Chorenensis, to whom we are indebted
for all that is historically told of Haico, flourished in the 5th
century. He was an Armenian, and was apj^ointed to the
bishopric of the Christian church at Bagrevand. It is very
evident from the very little that lie says in regard to Haico,
that he did not care to go any further into his history than he
could help doing, in writing a history of Armenia. It is, how-
ever, much to be thankful for that he mentioned him at all .
and thus enabled us to authenticate the communication of the
spirit of Haico. It is undoubtedly true that Haico nourished

328 ANTIQUITY UNVEILED.

in the twenty-second century B. C, that he was the contem-
porary of Bclus of Babylon, king of Assyria, and that he was
a most distinguished Armenian king, who undoubtedly reigned
when the Armenian nation had reached the zenith of its dis-
tinction and power. How any one could have supposed that
the Armenian kingdom or empire originated with him it is
difficult to imagine. Haico says that the Armenians had
existed as a nation fifteen hundred years before his time,
which would have given that people an antiquity of three
thousand six hundred and twenty-five years B. C. He says
that the ancient Armenians were the religious followers of
Zarathustra, and were worshippers of Sol, or the Sun. From
the statement of the spirit, it would appear, that t lie Arme-
nians, even as early as the time of Haico, had a very perfect
literature, and that is borne out by the fact that an Armenian
grammar which he, Haico, highly prized has come down to
us. What has become of that very ancient literature? Haico
tells us it was stolen by the Jews to make up their Bible.
Through this spirit disclosure, we are enabled to advance much
nearer to the great secret facts upon which the Jewish and
Christian theological systems rest, and which once fairly
understood, will put an end to their antiquated religious im-
positions. Heretofore the supposition has been that the Jews
borrowed largely from the Chaldeans and Egyptians, in con-
structing and compiling their so-called sacred books. It now
appears that they were vastly more indebted to the Armenians,
who were even a more advanced people, in literature at least,
than the Assyrians. Indeed, from what the spirit says, there
is much reason to believe that the Jews were nothing more nor
less than Armenians, who for some reason became separated
from their fellow Armenians. Haico tells us that the Jewish
story of Joseph being sold to the Ishmaclites or Midianites by
his brethren, was derived from the fact that Joseph, who was
a Midianite, was sold to the Armenians the whole story
having been set forth in old Armenian manuscripts long
before they abandoned their worship of the Sun.

Haico tells us, that like the Hindoos, the Armenians had a
sacred or literary language, as well as a spoken one. This was
no doubt the fact, and this was a very prevalent custom
among ancient civilized nations. There is much reason In
think it had its origin in the upper valley of the Nile, among
the autocthones of that region, than alivw here else.

HAICO. 329

But we here come to a more interesting disclosure which
bears truth upon its face. Haico tells us the legend of King
Solomon, grows out of the history of an ancient Armenian
king, Mho Mas worshipped in his day as Solomonna, which
literally meant the Sun, or Sol, born into human mortal life of
a virgin named Monna. This Armenian Solomonna has been
made to figure as the Jewish king. But more than this, Haico
tells us, that what is called the Decalogue, Mas written by
Solomonna, and not by Moses or his Jehovah. These matters
the spirit tells us Mere in his day known, partly through
written, and partly through legendary tradition. He disposes
of that JeMish fable about the ToM'er of Babel, and the confu-
sion of tongues, in a very simple and effective manner. It
appears it M'as constructed as the great granary or garner-
house of Belus, king of Assyria, to store his collected tribute
of grain, which must have composed the great bulk of his
receipts or income.

Haico then tells us the great point of difference between the
Assyrians and his own people, Mas entirely a religious one.
He says the Assyrians Mere great astronomers, and adopted as
the emblem of their religious faith, a serpent deity, modelled
after the great Dragon in the heavens. On the other hand,
the Armenians worshipped the Sun, a much more advanced
religion than that of Dragon or serpent-worship. Haico, tes-
tifying from personal knowledge, is not only correct, but he is
fully corroborated by facts preserved in the undoubtedly
Chaldaic Book of Daniel.

It is a valuable fact to be informed that the great pyramid
of Cheops Mas in existence in the time of Haico more than
2100 years B. C, and the spirit statement that it Mas erected to
serve as the king's coffer, as Mell as an observatory, is the
most rational explanation possible of those pyramidal struc-
tures of which the so-called Tower of Babel Mas one.

We have no doubt that in the secret chambers of the pyra-
mids of Ethiopia are the treasures of knowledge of which this
spirit speaks ; and we, from the depth of our heart, say, may
the day soon come when Christianity Mill so far have lost its
prestige that the spirits will disclose those long buried treasures
to waiting humanity !

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The Phrygian Ecstatic.

" I salute you, SIR : Brave comrade in the war for truth,
let us light to the last. In my day myself and people know
nothing of halfway measures. When we embraced a cause
avc were hot, impetuous, and fierce in our denunciations of
those who did not agree with us. It is not hy feeding on the
milk of condescension, and approving of errors, that you may
expect to climb the rugged steeps where truth dwells ; but by
eating of the meat of strength-giving reason and self-reliance.
I regarded my enemies as fools, because they would not be con-
vinced of the reasonableness of my enunciations. By adopt-
ing this course, even if you are wrong you will gain followers.
First learn the truth and then deny it not, no matter what the
consequence. And now for my communication. When I was
on earth, everything was undergoing transition. Old and
effete idolatrous religions were beginning to die out before the
great question, propounded by the Patriarch of Chaldea, Jo-
vinus, (called in your Old Testament Join, whose works I
read, and which bore the date of 2200 years before my time :
f 'If a man die shall he live again?" I found it repeated in a
little book called the " Analysis of Pythagorcanism" which
was extant at that time. This set me to thinking, and I then
resolved to follow the directions of Pythagoras, in order to es-
tablish communication with what were termed the manes of
our ancestors. This, by the aid of two female mediums, orextat-
ics, as we called them, I accomplished. Their names were
Priscilla and Maximilla ; and from what we received through
those extaties, myself and followers became converts to tin-
teachings of the great spirit intelligences that controlled them.
With the fervor of our race, we started out together, to prove
that what we asserted was true, by word and act. Even the
most learned and influential priests could not make n stand
against our facts. Prom A. I). 17") to 2o0, we increased so
rapidly as a sect, in spite of t be opposition of t ho priesthood of
other systems t ben known, that our meetings were suppressed
by the ruling powers of different countries. We actually
proved, at tin: time of making our statements, thai we had tin;
true light 1 bat lightened every one t hat connl b into I lie world,
because il was equally available to man, woman and child.

MONT AN US. 331

The Montanists were the predecessors, or founders, of the
Eclecticism of Potamon, Amnionius Saecasand their followers,
which was a blending of Platonism and Pythagoreanism.
One of the so-called Christian fathers, Origen, became a fol-
lower of mine. We had those phases of spiritual phenomena
called trance, healing, physical appearances, and other mani-
festations of spirit power. Maximilla was a healing medium.
Priscilla a medium for materialization and other physical
phenomena, and I was the trance medium, and taught in a
state of ecstacy. There was one phenomenon that was very
impressive. We mediums became transfigured and illumi-
nated, so that the people could with difficulty look upon us. I
taught from the revised Buddhistic canons, of the reign of
Ardelos Babaker, which Apollonius brought from India. It
was translated into the Phrygian dialect by a priest of Cybele."

Refer to McClintock and Strong's Cyclopaedia of Theologi-
cal Literature for account of Montanus.

We have in this communication of Montanus another of
those surprises that have become so frequent in the course of
these astounding spirit disclosures. There need no longer be any
question that Montanus was an actual personage, and that he
was the founder of the sect known as Montanists, of which,
the so-called Christian Father, Tertullian. was a prominent and
influential advocate. Neither need there be any question as to
who and what he was ; nor as to the nature of his opinions
and practices. We have no more doubt that the spirit of
Montanus gave that communication than that we are now
consciously penning these lines.

Montanus tells us, that at the time he lived everything was
undergoing transition ; that he was led to reflect on the ques-
tion that was put into the mouth of Job, and that having met
with a little work called the "Analysis of Pythagoreanism,"
he was led to follow its advice in order to establish communion
with the spirit world ; that his experiments were successful ; and
that himself, Priscilla and Maximilla became developed as me-
diums, and went forth to prove to the world, in the 2d century of
the so-called Christian era, the truths which are being demon-
strated by Modern Spiritualism. It was this attempt of intelli-
gent and beneficent spirits to give the truth to the world, at that
early day, that was defeated, mainly, no doubt, through the
misunderstanding of Montanus and his female co-workers in
the mediumistic field, as to the real nature of the phenomena

3.32 ANTIQUITY UNVEILKD.

that occurred through them. This is not surprising, for now,
with all the light and experience in the way of spiritual phe-
nomena that has been enjoyed by the present generation, we
have people who imagine they are the mortal or mundane
agents of the divine supreme intelligence, called God. The
spirit tells us that the hook called Job was the work of a Chal-
dean named Jovinus and was not a Hebrew book at all. This
is very certainly correct, in the main at least. We are told that
Montanus and his followers were rigid ascetics. This, we take
it, meant nothing more than that they followed the precepts
of Pythagoras, who, by the way was the great spiritualistic
teacher of philosophy among all the Greek philosophers.

It will be seen, by attentively reading the communication,
how consistent it is with Tertullian's description of the opin-
ions, doctrines, and practices of the Montanists. But for his
testimony, which the advocates of Christianity could not dis-
pense with, every trace of Montanus and his mediumistic
work would have been destroyed. Had the work which he set on
foot been fully carried out, Spiritualism would not have had to
wait until 1848 to find a foothold on the earth. But it was not
to be. The interests of priestcraft were too weighty for the
truth to be permitted to weigh against them, and hence the
vehemence and vindictiveness with which every gowned hum-
bug, of the priestly class, has followed it, down to the present
hour. Montanus is certainly right when he says that Montan-
ism was the foundation upon which the Eclectic or Alexan-
drian school of Potamon, Ammonius Saccas and Plotinus was
founded. They were all mediums, and were controlled to
teach while entranced, as is sufficiently evident from the facts
that have been recorded concerning them. Montanus well says
that the ablest and most influential of the priests could nut
stand before the phenomenal proofs he and his associates gave
of (lie after life.

Kut one of the most significant features of the communica-
tion is, that Origen, as well as Tertullian, was a Montanist, or in
other words a medium for spirit control. That either of them
were ever, in any sense, Christians, is absurd ; unless it is ad-
mitted that Apolloniu.s of Tyana was a Christian, and his
teachings pure and unquestioned ( 'hristianity. Montanus tells
us plainly that the books lie used were the canons of Budd-
hism, which were brought from India by Apollonius; and

AKIBA. 333

which, he might have added, were the original books from
which the Christian Scriptures were derived.

Who can question that but for the dishonesty and selfish-
ness of priests, Christians as well as heathens, Spiritualism,
with all its momentous and inextinguishable truths would
have been the common possession of all mankind, long before
the present time. There has been more than enough Christ-
ian misrepresentations concerning Montanus, his teachings,
practices and disciples, than would suffice to overwhelm a
thousand frauds such as that of Christianity.

A Jewish Rabbi.

" I greet you, sir, by saying : The Sun of Truth never sets.
It may be obscured by clouds of ignorance and error, but it
will finally burst through these clouds and cheer the whole
world by the brilliancy of its light. I was a strict Pharisee ;
but you must not think that a Jewish Pharisee was of the
ridiculous character that he is represented to be in the modern
New Testament. While I allow we were rather too much in-
clined to ceremonial law ; yet we were the true Spiritualists of
our time, though not without a great deal of supercilious ego-
tism. [Have we not a good many of these Spiritual Pharisees
to-day?] We were the party or sect who in those days were
opposed to all idolatrous mummeries, in so far that we had but
one God, Jehovah, and Moses as his prophet. All this was well
enough for us while here on the earth, but we have found as
spirits that our views of Spiritual things were too narrow and
contracted. And now, having prefaced my remarks, T want
to speak of Jewish history as known to me when on earth ;
and upon this subject I will be as clear and explicit as I possi-
bly can. At that time there was a great struggle between
different nations to prove their respective religions were more
ancient than any other ; but there was no learned Jew of my
time who did not know that our religion, as founded upon the
Old Testament, antedated my time by only about four hundred
and thirty-two years ; and to disguise this fact we resorted to
all kinds of chronological forgeries. The Jews having become
pretty well scattered, at that time, we introduced into the

334 ANTIQUITY UNVEILED.

Old Testament the sun worship of Zoroaster, and even one of
his hooks which is known to you in modern times as the Book
of Daniel. It was the younger Zoroaster who, as a Persian
Magian, figured as Daniel is represented to have done at the
courts of Darius and Cyrus, where he was much respected and
highly honored. Hut in the original hook of Zoroaster, or the
Book of Daniel, there was a table, or what you term an alma-
nac, of the time in which he lived. This occupied the place
of an appendix to the book ; but it was destroyed by Habbi
Saadias Gaon, for fear that the Jews would take to astronomy,
he claiming that they were forbidden to do so by Moses. That
my pupil Aquila ever had anything to do with Targum writ-
ing I know to be utterly false, and that the Targums attributed
to him, and placed in my time and in my school, by Eusebius,
were but versions of the writings of Apollonius of Tyana made
by a copier, and that copier not Aquila, but Plotinus. Things
have been so mixed by designing men, that it is very difficult
to set ancient history in its proper light. When! was about
twenty years of age I knew Apollonius of Tyana. I met him at
Smyrna, where I listened to his teaching, and became a prose-
lyte to some of his ideas, but not to all of them. While lie
delivered his discourses he underwent that wondrous phe-
nomenon of modern times, transfiguration of face and form,
as it is described to have occurred with the so-called Jesus
Christ. Rays went out from his garments, and his face became
so bright that the eye could not endure it. I'pon my advent
into spirit life, I became very anxious to seek out Moses, but
with the very worst of results. I found that the ancient
Chaldeans, under the name of Seth, and the Moahites, under
the name of Mo, were the people from whom we .lews had
been receiving our traditions and worshipping the hero of
them, under the name of a prophet who never existed. This
is what I have discovered as a spirit. There are many spirits
who come hen' to you who wish to clear up points in their
lives, but they in a measure fail when they get here. They
cannot withstand the earthly conditions against which they
have lo contend. These spirits being told that their names
have been connected with certain doctrines which they never
entertained, when they come here to tell the truth to the best
of their ability, spirit and mortal influences seek to cause thou
to say the contrary of what they wanted to say when they
came. Therefore, if you receive mixed communications at any
time, and the spirits only make themselves only partially
understood, they should have the advantage of the doubt, i
think the spirit of Aquila was in that condition when he came
to communicate to you. He tells me that he became mentally

AKIBA. 335

befogged, and he tells me to say this to you, so that there need
be no discrepancy between his communication and my own.
One thing more before I am done, and tbat is, there are
learned Jews, who are almost beggars, in Jerusalem to-day,
who know where there are concealed priceless manuscripts,
which, once in the possession of the learned, would prove the
falsity of the whole Jewish religion. But these Jewish custo-
dians of those treasures are so bigoted that they would rather
starve to death than let the world know the truth about their
religion. Perhaps this communication may indirectly be the
means of opening their eyes to a different course. I thank and
bless you for this hearing. You have my name."

Refer to Biographie Universelle for account of Akiba.

In the w T ork above referred to will be found the historical
and traditionary account that has come down to us concern-
ing the acknowledgedly learned and distinguished man,
whose spirit gave that startling communication. If the state-
ment it contains can be verified, it is very evident that the
Jewish religion and Scriptures were not a whit less false and
deceptive than are the Christian religion and Scriptures,
which have been tacked on to the former by Eusebius and his
successors.

The spirit of Akiba tells us that in the beginning of the
Christian era, there was a great rivalry between the priests of
different nations, as to which one of their religions was the
most ancient one among them. This was the fact then, and it
is in a measure the fact to-day, so far as the antiquity of
Buddhism and Christianity is concerned. All religions that
have ever prevailed have been but copies of one original
religion, more or less varied, to suit the different states of civil-
ization which they were modified to suit. It was a source of
mortification for classes of men who claimed to have the only
truth, in the way of religion that have existed, to find that
other people had substantially the same religion, and hence
the rivalry to show which was the oldest and original. Es-
pecially has Christianity found itself confronted with this
perplexing difficulty ; for, being the youngest of the modifi-
cations of the old heathen religions, and having borrowed or
stolen its every garment from the back of heathen victims, its
priesthood are driven to their wits' end to know how to con-
ceal that mortifying fact. Especially are they driven to des-
peration, to show that the Buddhistic tatters, in which their

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boasted, only true religion, is compelled to figure, were not
stolen and appropriated by their predecessors dishonestly. In
order to do this, they have irrationally sought to show that
Buddha did not live and teach his religion until six hundred
years after the alleged life, sayings and doings of Jesus Christ ;
and that Buddhism is but a heathen corruption of the religion
founded by, and in the name of this Jesus Christ. There was
a time when the ignorance of Oriental literature made it safe
for the Christian priesthood to put forth such a falsehood ; hut
what was safe for many hundreds of years, has become fatally
ruinous to those who had not the discernment to know that
time would bring out the truth. To have acknowledged that
the analogies existing between the Buddhistic religion and
Christianity were sufficient to establish the fact that the one
was but the corruption of the other, as the Christian priesthood
have been forced to do, amounts, now, in the light of known
and indisputable facts, to an acknowledgement that Christi-
anity is nothing more than a corrupt version of Buddhism.
Buddhism certainly ante-dates Christianity by more than a
thousand years, for Christianity had no existence until the
beginning of the fourth century.

The spirit of Akiba tells us that in his time there was no
learned Jew who did not know that the Jewish religion as set
forth in the Old Testament, did not ante-date the second cen-
tury of the Christian era more than about 432 years ; and that
to disguise that fact that himself and the Jewish priesthood
resorted to all kinds of chronological forgeries. Akiba further
tills us that the Jewish priesthood introduced into the Old
Testament the sun worship of Zoroaster, and even one of his
books, the Book of Daniel. He tells us that this Daniel was
the younger Zoroaster, who figured as a magician at the courts
of Darius and Cyrus, where he was respected and highly hon-
ored, [and he might have added, at the courts of Nebuchad-
nezzar and Helshazzar as well.] Further he tells us, that
attached to the original book of Daniel or Zoroaster, there was
appended a chronological table or almanac ; but that this table
w:is destroyed by Saadias (hion, for fear the Jews would take
to astronomy, he claiming that the Jews were forbidden to do
so by Moses.

The spirit tells us that when he was about twenty years of
age, he knew Apolionius of Tyana, and that he met him at

AKIBA. 337

Smyrna where he listened to his teachings, and became a pros-
elyte to some extent of his ideas, but not to all of them. This
is in the highest degree probable, for Apollonius was in
Smyrna, teaching his religious and philosophical doctrines
about the time when Akiba was twenty years of age. He fur-
ther tells us that when Apollonius delivered his discourses, at
that time, that a wondrous transfiguration of his face and form
took place, and so radiant did he become that the eye could
not endure it. There is not a doubt that Apollonius was such a
medium as Akiba describes him to have been. It was undoubt-
edly, on account of these outward manifestations of his medi-
umship, that the influence of Apollonius was so great, widely
extended, and long continued ; and from this fact, no doubt,
the same or similar manifestations were attributed to the
mythical personation of this great and justly renowned heathen
philosopher and medium, by the Christian priesthood.

The spirit tells us that in his fruitless search for the Jewish
myth, Moses, in spirit life, he found that under the name of
Seth, the ancient Chaldeans, and under the name Mo, the
Moabites, were the people from whom the Jews had received
their traditions, and that they had been worshipping a prophet
who never existed. We have no doubt whatever in regard to
this statement of the spirit. We find the word Sheth, the
equivalent of Seth, treated of as follows in McClintock and
Strong's Cyclopaedia :

" In the A. V. of Numbers xxiv., 17, Sheth is rendered as a
proper name, but there is reason to regard it as an appellation,
and to translate, instead of, 'the sons of Sheth,' 'the sons of
tumult,' the wild warriors of Moab, for in the parallel passage
(Jer. vlviii, 45), Shaon, 'tumult' occupies the place of Sheth.
Rashi takes the word as a proper name, and refers it to Seth
the Son of Adam; and this seems to have been the view of
Onkalos, who rendered ' he shall rule all the sons of men.' The
Jerusalem Targum gives 'all the sons of the East ;' the Targum
of Jonathan ben Uzziel retains the Hebrew word Sheth, and
explains it 'of the armies of God who were to set themselves in
battle array against Israel.' "

There can hardly be any doubt that the whole of the Jewish
Scriptures were derived from the Chaldeans, if not the Moab-
ites and Armenians. There is certainly every reason to regard
the Chaldeans as the sons of Sath, as they no doubt so regarded
themselves, rather than of Abraham, the undoubted Patriarch
of the Hindoos, called I-brahm in the original signification of
that name.

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IiUClUS APPUliElUS.

An Ancient Satirical Writer.

This spirit was announced by the guide of the medium, as
Lucius Appulceius, who lived in the latter half of the second
century. This was a mistake as the communication will show.

" I will salutk you by saying : Let us unite our efforts
to kill that eurse of modern times, called Christianity. I may
introduce myself as a satirical philosopher and a follower of
Lucian. If the works of Lucian had not been interfered with,
there would have been no necessity for the spirit communica-
tions that you are now receiving. For, in the dramatization of
his great work "Prometheus Bound," Lucian prefaced it by
expressly saying that he drew his material, not only from
^Ksehylus, but from the gods of all nations that he knew of;
and that he did this because of the similarity of their teachings.
He was also, to a great extent, the writer of the Gospel of St.
Luke, which received his name at the hands of the Gnostics,
after his death. It was the custom in those days, when a man
died, leaving anonymous writings behind him, to give his
name as the author of them. The ideas set forth in the so-
called New Testament, are founded on what I term the Apol-
lonian-Essenian doctrines the Essenes of my time being the
strictest of thi' strict, in following the teachings of Apollonius
of Tyana. As for myself, I pinned my faith, or belief, or know-
ledge upon no man's skirts. I thought for myself, and acted
accordingly. The only work of mine that has been permitted
to survive Christian vandalism, has been of the bast use, it
tieing nothing more than a kind of satirical poem called, "The
Golden Ass," the materials of which were largely drawn from
Lucian. Hut, in two works written in the early part of my
life at Cartilage, and afterwards revised at Koine, 1 set forth so
clearly the religious beliefs of my time, that everything that is
clouded ami obscured in the teachings concerning the Indian
and Scandinavian gods, would have been as apparent to-day as
the noonday Sun. These works were destroyed by order of
Constant inc. As a spirit I have long sought an avenue through
which I could set these matters right before the world. 1 wrote
without prejudice of any kind. I had that within me which
was not unlike my control of this man, (meaning the medium)
and I was used in writing, as he is in speaking. [Who was

APPULEIUS. 339

the controlling influence in your case?] He claimed to be the
Jewish historian Flavius Josephus ; but as a spirit, he tells me
he most frequently used one of his disciples in that way. By
being developed for spirit control, I came to the knowledge
that I wa3 myself a spirit. But my Spiritualism was of a
materialistic order. In the books I have spoken of, I set forth
the doctrine that Apollonius of Tyana was a reincarnation of
Gautama Buddha ; but I have learned differently in spirit life.
Apollonius was simply controlled by Buddha, to keep alive his
teachings. In the time when I lived, every effort was made
by the active followers of Apollonius, to promulgate his teach-
ings, as they contained all that they thought good and useful
in all religions and philosophies, then known. Their idea was
to promulgate a religion of peace among men ; and this was
most ably forwarded by Potamon, Ammonius Saccas and
Plotinus. The two last, after my time; I was a contemporary
of Potamon. I never met him, although I read his doctrines.
The only improvement that he made upon the teachings of
Apollonius, was that he adhered more closely to the Platonic
docti-ines than did Apollonius, who leaned more to Pythago-
reanism. The mythical gods of my time such as Jupiter, Orphe-
us, Osiris, etc., were but substitutes for Christina, Buddha,
Pythagoras, Hesus, etc., all of them being supposed to be the
sons of God here upon earth which meant nothing else than
that they were mediums for the control of spirits. With the
most earnest regret that the works of my time had not escaped
Christian destruction, I will have to give way to others. But
it seems to me that I am absolutely myself, while controlling
this medium."

After the spirit yielded control, the guide of the medium
stated that Appulceius, as he called him, was born at Carthage,
but went to Rome, Athens and Alexandria. For account of
Appuleius, we refer to Chambers' Encyclopaedia and Smith's
Dictionary of Greek and Roman Biography.

The spirit tells us that in the two books concerning the
teachings of religions, he set forth the doctrine that Apollo-
nius of Tyana was a reincarnation of Gautama Buddha ; but
as a spirit he had learned his mistake, and that Apollonius
was simply controlled as a medium by Gautama Buddha, to
keep alive his teachings. We have here the undoubted secret
of Apollonius's visit to the Wise Men of India, and the dis-
tinguished honors conferred upon him by the learned followers
of Gautama Buddha. When we recall the wonderful medium-
ship of Apollonius, we can well understand the influence he

340 ANTIQUITY UNVEILED.

would have with those devout worshippers of Buddha, when
they found him to he the chosen mouthpiece of their divine
master. We can almost picture in our mind the scene that
attended the outgivings of that venerated spirit through his
beloved and most favored medium, Apollonius the Cappado-
cian Greek. It is to the immortal honor of those proud and
supercilious Hindoo priests, that they were willing to accept
the teachings of the spirit of Buddha in their own most sacred
retreat, through the mouth of a stranger to their race and
country. Such spiritual tolerance as this should forever stand
as a mest worthy example for all time, to all people.

And now we come to notice a fact, mentioned by Appuleius,
which furnishes the key to unlock the mysteries that attended
what has been called the Christianity of the three first centu-
ries of the prevailing era. He tells us that when he lived,
(very effort was being made by the followers of Apollonius to
promulgate his teachings, as they contained all they thought
good and useful in all religions and philosophies then known.
He tells us that their idea was to promulgate a religion of
peace among men, and that Potamon, Ammonius Saccas and
Plotinus worked grandly for that end. Oh, what a misfortune
it wr.s that the efforts of these great, good and benevolent
men were neutralized and defeated by the founders of the pre-
vailing Christian religion ! Appuleius tells us in what respect
the Eclectic religion of Potamon differed from the Essenian
religion of Apollonius ; and that it was mainly to be seen in
the greater leaning of the latter to the Pythagorean doctrines,
while Potamon followed more closely the doctrines of Plato.
This is beyond all question the fact, as any one conversant
with the teachings of the different philosophic schools of
( Jreece well knows.

Appuleius tells us that the Creek and Egyptian divinities
were identical with Christina, Buddha, Pythagoras, Ilesiis,
&.c. , all of whom were supposed to be the sons of Cod upon the
earth ; and meant that they were mediums for the control of
departed spirits.

ABDILUA BABEKRA. 341

The Famed Buddhistic Reformer. Miscalled,
King Asoka.

" I GIreet You, Sir : I will, in giving this communica-
tion, speak very slowly, because I want every sentence I utter
to tell on behalf of truth. I will begin by saying that the great
mistake of modern times is, the supposition that Buddhism is
an offshoot from Brahmanism, and that Buddhism stands in
the same relation to Brahmanism that Christianity does to
Judaism. It is true that Guatama Buddha was an Indian
prince, and also a Brahman, but he Mas not a reformer of
Brahmanism. Buddha, according to his history, which was
extant in my day, was born in the Nepaul mountains, about
five hundred and fifty years before my time ; and he began to
teach a system of spiritual universalism, while Brahmanism
was essentially a Trinitarian religion. And he further held
that, as no man brought anything into the world, and could
take nothing out of it, that if people endeavored at all to live a
pure life, they reached the sphere or heaven of rest suited to
their individual natures and conditions all of which doctrines
you will plainly see in Modern Spiritualism ; whilst the
Brahman's doctrine was that of caste and of the elect, both in
this world and in the next. But all religions are subject to
leeches in the persons of priests ; and these priests, by their
mistaken zeal and cupidity in regard to this world's goods,
corrupt and defile all religions. Buddha's teachings, in their
earliest form, did not constitute a religion. They constituted
merely a moral philosophy. It was because those teachings
had been corrupted by the Buddhist priesthood, that I endeav-
ored, about B. C. 50, to purge Buddhism of its false teachings
and in some senses of its idolatrous proceedings. It was for
that purpose that I convened the Council of Asoka, a name by
which I have been known ; but it was the name of the place,
and not of the man. The only place, in extant works, in which
my name is mentioned, is in the writings of Abel Remusat.
My right name is Ardilua Babekra, but in the book to which I
refer, the name is given as Ardelos Babeker. I will now speak

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of the Council of Asoka itself, and of its object. This Council
acted the same part in Buddhism as the Council of Nice did
afterwards in Christianity. I designed to discover by the aid
of t lie priesthood, how much of their teachings were genuine
and how much false, in their accepted Buddhistic hooks. I, as
a spirit, know that with the exception of the moral precepts of
Buddha and his parables called "Illustrations from Nature"
that all the remaining Buddhistic writings were by t he
priests, after Buddha's death. Among the Buddhists of Ceylon
and of the kingdom of Ava, orBirmah, you must look for the
evidence of the truth of what I here assert, that is, that the
rolls and books of reformed Buddhism, found among the people
I have named, are almost a counterpart of your Christian New
Testament; and more than this, you will find there, that the
dresses of the priests of this modern Buddhism are identical
with the dresses worn by the priests of the Catholic Church.
At the Council of Asoka, there appeared a chief or priest who
had journeyed in a boat, similar to a Chinese junk, all the way
from the coast of what you now term Peru, who claimed that
his ancestor had been sent out as one of the seventy disciples
of Gautama Buddha, and had planted that religion in the
country of Peru. There were others at that Council who had
letters or writings coming down from their ancestors, who had
founded the Panch Pandu. The object of constructing those
subterranean temples was, that those who did so might be
secure in the enjoyment of their worship from the surround-
ing savages. At the temple of Boro Bodo, is evidence of the
truth of what I have said here to-day ; but which evidence
will not be placed before the public until the day, which is now
rapidly approaching, of tho junction of the two worlds, spirit
and mortal, which desired day no one is helping to forward
more rapidly than yourself. Apollonius of Tyana received from
Iarchus, the Reformed Buddhistic Testament, and that Testa-
ment was the one that has been followed by Christians, they
altering it to suit themselves. But Christian scholars are doing
everything they can to prove that Buddhism is later than
Christianity. Thanks to the great architectural works of our
ancestors we have atour command that which will ever con found
them. Wo had at that Council of Asoka, what Apollonius
(called St. Paul by the Christians) describes as a Pentacostal
shower. This, in fact, took place at Asoka. The billions of
Buddhistic spirits who congregated about this Council were so
glad that their religion was about to be purged of its corruptions
and perversions, that they caused the most wonderful manifes-
tations of their presence, at that time and place. In conclusion
1 would say, for the many Buddhistic priests who were at the

AKDILUA BABEKRA. 343

Council of Asoka, from the Geez country in Africa, that they
claimed that the oldest stone works on this planet are to be
found in the ruins throughout Abyssinia, Nubia and Kordofan ;
and that the oldest civilized inhabitanss of those countries
worshipped the Sun. And their signs can be interpreted, using
the sun and its movements as the explanatory key. They want
ttiis claim inquired into, and promise to aid in the search to
that end. They claim that any experienced archaeologist can
easily prove the facts to be as stated, by examining the still
existing ruins of those countries." [Where was Asoka, at
which the Council was held, located?] " It was very near to
Bombay I will only add that many of the priests who
attended the Council of Asoka, assembled previously at Singa-
poor, and came thence to the Council."

It is rarely indeed that a communication has been given that
has been of equal interest and importance to the one by Ardilua
Babekra. We refer our readers to Major Alexander Cunning-
ham's most interesting and valuable work, " The Bhilsa Topes,
or Buddhists Monuments of Central India," London, 1854,
(chapter viii, page 87), for a full account of the ruler who has
been regarded in history as Asoka, King of Mahada.

This spirit seems to have fully appreciated the importance of
his communication, when he said in opening his remarks, "I
want every sentence I utter to tell on behalf of truth." His
very first statement is not only undoubtedly true, but of inap-
preciable importance to those who want to know the real origin
and nature of the greatly misunderstood Buddhistic religion.
He says : "I will begin by saying that the great mistake of
modern times is, the supposition that Buddhism is an offshoot
from Brahmanism, and that Buddhism stands in the same
relation to Brahmanism that Christianity does to Judaism. It
is true that Gautama Buddha was an Indian prince, and also a
Brahman, but he was not a reformer of Brahmanism." This is
so directly in opposition to what is the common opinion of
Orientalists, that it comes upon us with startling force ; and
yet, there is so much to support and sustain it, in Brahmanical
and Buddhistic literature, that it seems like an axiomatic
truth. The spirit then goes on to define what was the funda-
mental difference between Buddhism and Brahmanism. He
settles the fact that Buddha did not live in the sixth century
of the current era, but nearly eight hundred years before the
supposed birth of Jesus Christ. He says that at that early
age, Buddha began to teach a Spiritual Universalism, while

341 ANTIQUITY UNVEILED.

Brahmanism was essentially a Trinitarian religion. By this
we understand the spirit to mean that Brahmanism was a
formulated, creedalized, sacerdotalism, while Buddhism was
what Modern Spiritualism is to-day, an unformulated, uncreed-
alized, moral and spiritual teaching This is made very plain
ly what the spirit adds on that point. He says : "He [Buddha]
held that as no man brought anything into the world, and
could take nothing out of it, that if people endeavored at all to
live a pure life, they reached the sphere or heaven of rest
suited to their individual natures and conditions." This, as the
spirit so emphatically says, was identical with Modern Spirit-
ualism. But here he declares the great essential difference
between Brahmanism and Buddhism. He says that instead of
being a religion, it was a moral code, in the blessings of which,
all mankind could participate, by practicing of virtue, as
Buddha taught it ; and that the great doctrine of Brahmanism
was that of cast and of the elect or chosen few, both as related
to this world and the next. Here was begun a struggle not
unlike that which is going on to-day between Spiritual Univer.
salism and the creedalized Christian sectarianism of the various
churches. We question very much whether the most skilful
critics of our time could have more distinctly and concisely
stated the relative positions of Brahmanism and Buddhism,
than the spirit of this Indian king did through the lips of the
unlearned medium.

But here we come to the knowledge of the real object that
the king of Maghada had in view, and which he seems to have
accomplished to a surprising extent. He tells us that "all
religions are subject to leeches in the person of priests, and that
these priests, by their mistaken zeal, and cupidity in regard to
this world's goods, corrupt and defile all religions," which is
true. He tells that "Buddha's teachings, in their earliest form,
did not constitute a religion, they constituted merely a moral
philosophy." This was undoubtedly the fact, and would have
continued so, if the popularity of Buddha's spiritual teachings
had not appealed to the cupidity of politic Brahman priests,
who saw it their interest to attach themselves to, and to sacer-
dotalize the beneficent teachings of the g<x>d and benevolent
Guatama Buddha. It is this same ordeal through which
Modern Spiritualism will have to pass, as soon as it attains a
hold on the popular mind which it is rapidly doing. The

ARDir.UA BABEKRA. 345

friends of Spiritualism will do well to remember the fate that
befell this ancient Spiritual movement, at the hands of trained
and unscrupulous priests. Set your faces as a wall of adamant
against everything of an ecclesiasticising, sectarianizing, or
sacerdotalizing tendency in Modern Spiritualism, for therein
lies its safety and its utility to the human race.

The spirit of this Indian king tells us that about B. C. 250,
finding that the teachings of Buddha had been corrupted by
the priesthood, who had fastened themselves upon it, he sought
to bring Buddhism back to its primitive simplicity and purity,
and that it was for that purpose he convened the Council of
Asoka. And here we have one of the most surprising
disclosures that we have met with in all our varied and exten-
sive spiritual experiences. The spirit tells us that his name
was not Asoka, as has been generally supposed and believed ;
but that Asoka was the name of the place at which the Council
was held that was convened by him. He tells us that his
name was Ardilua Babekra. He further tells us that if any-
where mentioned, his name slightly modified will be found in
the writings of Abel Remusat, where it is given as Ardelos
Babeker.

The spirit of Ardilua Babekra says that according to the
history of Buddha, extant in his time, Budiha was born five
hundred and fifty years before him, or in the 9th century B. C.
The facts set forth by Major Cunningham absolutely confirms
the statement that the teachings of Buddha were not a religion,
but a system of moral philosophy, and that it had been perverted
by priestly interests from its original object. It was to place it
again in its original position that Babekra convoked the Council
of Asoka, andbroke up the sacerdotal administration of Buddh-
ism. It appears that so beset was he in effecting this object,
that in inscribing the moral edicts of his reign, he says
nothing about Buddha as a god or man, but substitutes the
word " Dharma," especially meaning "Virtue" as the great
aim and object of Hindoo veneration and obedience. Asoka
regarded Buddha as not only the great teacher of virtue, but as
the embodiment of all virtue or ethics, and so designated him as
Dharma, the human teacher of and embodimentof virtue, rather
than Buddha, the divine embodiment of wisdom, as the priests
taught the people to regard him. The edicts attributed to the
king of Maghada, do not emanate from the priesthood, but

346 ANTIQUITY UNVEILED.

from the civil department of tho state, as is evident from the
careful manner in which everything of a sectarian or sacerdotal
nature is excluded from these edicts. Indeed we are amazed
when we see how fully this communication is confirmed by the
collateral facts that in any way relate to the matters of which
this great Indian ruler speaks. He was undoubtedly a Spirit-
ualistic Universalist, and so detested the Brahmanical theory
of special election and reprobation, that he seems to have been
unwilling to tolerate anything that had the appearance of
priestcraft. What Ardilua Babekra undertook to forever
destroy through the Council of Asoka, Constantino the Great ?
six hundred years later later, sought to revive and perpetuate
through the Council of Nice. As to the respective merits of
these Indian and Roman rulers, it is hardly worth while to
inquire. The heathen ruler stands forth as a radiant sun, when
compared with the Christian saint. As to Asoka being the
name of a place we have no certain means of knowing beyond
the fact that it is connected with the great council of Buddhist
priests held in India about B. C. 2j0-241. Asoka is certainly
known to be the name of a flowering tree indigenous to India
and is infinitely more likely to have given its name to a place
than to a king. It is admitted that the name Asoka, no where
characterizes the king in the inscribed edicts of that reign, the
king being therein designated as " Priyadarsi, the beloved of
the Devas," (or beloved of the Gods). It is therefore almost
certain that the spirit tells what is true when he says Asoka
was not his name and Ardilua Babekra was. The spirit tells us
that with the exception of what he calls " The Moral Precepts or
Illustrations from Nature," Buddha left no books behind him ;
and that all the other books attributed to him were the work of
priests, in which Deva Budhisatoua, whose communication is
given on page 48, seems to have had the greatest and most in-
fluential part. There is especial significance in the state-
ment of Babekra, that the reformed Buddhism of his time, will
be found in Ceylon ami Burmah, as it was in that direction
especially, that the reformations instituted by Babekra, took
root and flourished; and especially significant is the spirit
mention of the close similarity between the sacred Buddhistic
writings of those countries, and the so-called < Christian Gospels.
The spirit tells he hail among those who came to the Council
of Asoka, a priest from the Buddhists of Peru, those from

ARDILUA BABEKRA. 347

among the direct descendants of the constructors of the cave
temples of the Panch Pandu, and from Ethiopia in Africa.
We are told that at the temple of Boro Bodo, in Java, revela-
tions are to be made which will confirm the truth of all that
this spirit has stated, but it will not be given to mankind,
until the day when the two worlds shall be united, which he
predicts will soon occur. As to this great spirit's statement,
that we are prominently helping to bring that day about, we
can only say we will never do a tithe to accomplish that end
which our soul desires to do.

Babekra tells us that Apollonius receired from Iarchus, the
chief of the Wise Men of India, the reformed Buddhist Testa-
ment, which he, Apollonius, altered, and which has been
followed by Christians. This is being demonstrated conclu-
sively by an array of facts which admit of no dispute.

That gathering at Asoka, was perhaps, the greatest spiritual
circle that was ever assembled on the earth, being composed of
one thousand or more fully developed and acknowledged
spiritual mediums, for every Buddhist priest was required to
pass the test of mediumship. That there should have been a
Pentacostal shower of spirit impartation was natural, but that
we should have the long concealed fact that the pentacostal
gust took place at Asoka in India, and not at Jerusalem, made
known from the spirit world, is certainly a curious coincident,
to say the least. The spirit undoubtedly refers to the following
portion of the New Testament. (Acts ii, 1.)

" And when the day of Pentacost was fully come they " (the
apostles i " were all with oue accord, in one place.

" Suddenly there came a sound from heaven as of a rushing
mighty wind, and it filled all the house where they were sitting.

" And there appeared unto them cloven tongues of fire, and
t sat upon each of them.

"And they were all filled with the Holy Ghost, and began
to speak with other tongues, as the spirit gave them utterance."

We find this in Acts, but the spirit tells it was also in the
writings of Apollonius, from which the writer of Acts obtained
it. It is an admitted fact that the Book of Acts was the last
book of the Christian Scriptures written, and is made up of
odds and ends thrown together, to account for the connection
of the writings or epistles of the Apostle Paul with the
Christian Gospels. As Apollonius of Tyana was beyond all

348 ANTIQUITY UNVEILED.

question, the author of the Epistles attributed to St. Paul, it
was no doubt from some of his lost and destroyed writings that
most of the Acts was compiled. That there should have been
such a rushing storm or " holy gust," and spiritual fire at the
Spiritualist Council of Asoka was very natural, but that any
such event took place at Jerusalem, there is no evidence what-
ever. The Book of Acts is the work of an unknown author
who did not dare to refer to a single authority to show the
truth of any of his narrated events.

The testimony of the spirit as to the claim of the Gees
Buddhists, that the oldest proofs of civilization are to be found
in Nubia and Kordofan, is in accord with the testimony of
several other spirits who naturally knew the truth of what
they said.

But the extreme length of this review of the matters relating
to the great Indian reformer, forbids that we should prolong
it. We must, therefore, reluctantly close it at this point,
leaving much unsaid that we ought to say if time and spaco
permitted.

BABBA JOSEPH. 349

J^abba Joseph of Joseph the Slind.

" I will salute you by saying : There is no God we can serve
that will do us as much good as the truth. I am claimed to
have been the writer of the Ketubim, called by others the
Hagiographa. I was at the head of the school of Sora, in the
third century. I was not the transcriber of either of the classes
of writings mentioned. They were put into their present shape,
in the ninth century, hy a Greek Jew named Georgius.
Whether you will be able to corroborate this I cannot say.
But I did put in shape the Jewish writings of the Minor
Prophets. I also wrote a great deal upon the teachings of
Gamaliel ; but the real Jewish records, before the time of Ezra
the scribe, are all plagiarized from ancient sacred Armenian
writings. The whole of the Pentateuch really belongs to the
time of an Armenian king, who was contemporary with
Psammeticus the Egyptian, and was extant in my day. By
this I mean that these Armenian writings were in the library
of the academy at the head of which I was. The actual writ-
ings and teachings of Gamaliel have been very much tam-
pered with by Christians, and this was known in after times,
as shown in the writings of Moses of Chorene, who is claimed
to have embraced the Christian religion, but who in reality
was an Ebionite follower of Krishna, (as the name was spelled
in Armenian) ; and when you read about Josephus having been
an Ebionite Christian, you must understand it to mean the
same as when the term was applied to Moses of Chorene. I
think that the most that I have said here to-day can be cor-
roborated by that celebrated Armenian spirit, Haico, who has
communicated with you before. I mean corroborated by the
history of Haico. The Ebionites of the time of Gamaliel and
Josephus were all tainted with Gymnosophism. They were
Jews who had become acquainted with that Indian philoso-
phy through Apollonius of Tyana. It has been one of my
most imperative obligations as a spirit, in conjunction with
many spirits of the sixth century to bring to light the Arme-
nian, Pythagorean, Judean, Gnostic and Eclectic systems, the
writings, concerning which, are sufficiently extant to over-
throw the purpose of the Christian priesthood to conceal or
destroy them. I will be with you, with all my spirit power, to
crush this gigantic superstition Christianity. I was known as
Rabba Joseph, sometimes called the Blind."

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The spirit guide of the medium remarked that this spirit
must have been a Gymnosophist himself, as he came almost
naked. We have been unable to find any historical reference
to such a person as Rabba Joseph or Joseph the Blind, of the
third century, and yet we cannot divest ourself of the inclina-
tion to regard the communication as genuine and true. The
spirit who gave it was thoroughly informed upon many points
of history on which he has touched, and we cannot conceive
what motive any spirit could have in deceitfully inventing it.
The spirit sets out by saying that he has been supposed to have
written the Ketubim, called by others the Hagiographa ; and
says he did not, but that he did transcribe the Minor Prophets.
He supposes that the former writings were put in their present
shape by a Greek Jew, in the 9th century, named Georgius.
And further says he was at the head of the Academy of Sora,
in the third century. What was the School of Sora? We copy
what is said of it in McClintoek and Strong's Cyclopaedia,
under the head " Schools."

''Sora, called also Matta Mechassia, a town on the F.uphra-
tcs, about twenty-two parasangs south of Pumbaditha, is famous
in Jewish history as the seat of a renowned academy, which
was inaugurated A. 1). 1319, by Abba Areka, more commonly
known by his scholastic title of Rab. Rab died in 217 at Sora
where for twenty-eight years tie had presided over the Soranic
school, remarkable for the pleasantness of its site and accom-
modations, and numbering at times, from a thousand to twelve
hundred students. Rab's successor in Sora was R. Huna
(born about 212 ; died in 297), a distinguished scholar of Rab's.
J lis learning contributed to sustain the reputation of the
school, which could, under him, yet number eight hundred
students. After an administration of forty years Huna died,
and the rectorship was fitted by Jehudah, bar Jeches kel, who
died in 299."

We can find no historical reference to this personage in any
of the biographical collections, and are inclined to think that
the spirit who gives his name as Rabba Joseph is this Rabba
Jehudah. Why there should be this variation in the name,
we know not. If this conjecture is correct, it is more than
likely that he transcribed the Minor Prophets, he was also
supposed to have transcribed the Ketubim or Hagiographa.
What were the latter? We give the definition of the term
from the American Cyclopaedia :

RABBA JOSEPH. 351

" Hagiographa (Greek agios sacred, and graphein, to write),
or Holy Writings, (in Hebrew Ketubim, writings), the name
given by the Jews to their third division of the Old Testament
Scriptures. There are various suppositions concerning the
earliest arrangement of this division by the Jews, founded on
contradictory statements, in Josephus, Philo, Jerome, the Tal-
mud, &c, including a passage of Luke, (xxiv, 44) : ' the
things written in the law of Moses, and in the prophets, and
in the psalms.' According to the arrangements now general
among the Jews, the Hagiographa includes three divisions :
1. The Psalms, Proverbs, and Job. 2. The Songs of Songs,
Ruth, Lamentations, Ecclesiastes, and Esther. 3. Daniel,
Ezra, Nehemiah, and the Chronicles. These books received
the name of 'Hagiographa' or 'Holy Writings,' because,
though not written by Moses, many of the prophets, strictly
so-called, were nevertheless regarded as inspired."

As to which were the Major and which the Minor Prophets,
we cite McClintock's and Strong's Cyclopaedia :

" We have in the Old Testament sixteen prophets ; that is
four greater and twelve lesser prophets. The four greater
prophets are Isaiah, Jeremiah, Ezekiel, and Daniel. The Jews
do not properly place Daniel among the prophets, because
(they say) he lived in the splendor of temporal dignities, and
led a kind of life different from other prophets. The twelve
lesser prophets are Hosea, Joel, Amos, Obadiah, Jonah, Mi-
cah, Nahum, Habakkuk, Zephania, Haggai, Zechariah and
Malachi."

We may therefore fairly conclude that the spirit of Rabba
Joseph not only knew what he was saying, but that he spoke
the truth. He says he did translate the Minor or Lesser
Prophets, but not the Hagiographa. As head of the Academy
of Sora, nothing was more probable than he should have done
so. He also tells us that he wrote a great deal upon the teach-
ings of Gamaliel. This he certainly would have done as the
head of the School of Sora. Gamaliel was a learned doctor of the
law, a Pharisee, and member of the Sanhedrim of the Jews.
He was grandson of Hillel, the renowned teacher of the
Mishna. He held a seat, and probably the presidency, in the
Sanhedrim, during the reigns of Tiberius, Caligula, and Clau-
dius, being succeeded by his son Simeon. He was the au-
thor of many religious and civil reforms, and remarkable
for humanity, charity and tolerance. He was the first
to be distinguished by the title Rabban (our master).

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The respect with which his opinions are always quoted hy the
Rabbles is irreconcilable with the tradition that lie was con-
verted to Christianity. It was the writings of this learned
Jewish teacher upon which the spirit says he wrote. That
none of the writings of Rabba Joseph have come down to us,
except in the Minor Prophets, should surprise no one ; for
hardly anything that could throw light upon the origin of the
Jewish scriptures has been spared, either by the Jews or by
the Christians.

But we are now called to notice a statement, which if true,
will necessitate a modification of the commonly supposed
origin of the Jewish scriptures. The spirit says, that the
Jewish records, before the time of Ezra the Scribe, are all
plagiarized from ancient sacred Armenian writings; and that
the whole of the Pentateuch really belongs to the time of an
Armenian king, who was a contemporary of Psammeticus the
Egyptian, and was extant, and in the library of the Acad-
emy of Bora in the 3d century. Psammeticus was king of
Egypt about 15. C. (170, and the Armenian King who was con-
temporary with him was perhaps his predecessor of Haikak
II., who lived from GOT to 500 B. C. His name we cannot fix.
Put the king referred to may be Haikak II., himself; for it is
historically stated Haikak II., joined Nebuchadnezzar in his
expedition against the Jews, and brought into Armenia a Jew-
ish noble named Shambat with his family. From this .Sham-
bat descended the Armenian royal family of the Bagratides or
Bagradites, some of whom still hold high offices in Russia."
It will thus be seen that there was an intimate and influential
connection between the Jews and the Armenians, just about
the time that the Jewish Scriptures were first published, that
is B. C. 450. It would therefore seem that the Armenian peo-
ple were older as a nation than the Assyrians, and as the spirit
of Haico testified, they bad a much more ancient literature.

The spirit of Rabba Joseph tells us that the writings and
teachings of Gamaliel have been very much tampered with by
Christians; and that this was shown in after times in the
writings of Moses of Chorene, who is claimed to have been a
Christian, but who was in fact an Ebionite follower of Krish-
na, and when you read about Josephus having been an Ebion-
ite Christian, you must understand it to mean the same as
when the term was applied to Moses of Chorene. For the first

RABBA JOSEPH. 353

time since the Christian priesthood gained an ascendency over
the learning of the world, more than thirteen hundred years
ago, has a ray of light been thrown upon the nature of the
Ebionite religion. In their efforts to conceal the fact that the
Ebionites were worshippers of the Hindoo Saviour, Krishna,
and not of Jesus Christ, everything relating to them as a sect
has been thrown into the greatest confusion. But now that a
thoroughly informed Jewish spirit returns and testifies to that
fact, all confusion and difficulty disappears ; and the errone-
ousness of the Christian statements regarding them becomes
plain and unquestionable. The most condensed, yet, at the
same time, comprehensive account of the Ebionites, we find in
Chambers' Encyclopaedia. It is as follows:

" Ebionites (Heb. ebion, poor), a name probably given origi-
nally by the hierarchical party among the Jews, to those of
their countrymen who professed the Christian faith, and who
generally belonged to the poorer and more ignorant class;
(John, chap, vii, 48, 49). Subsequently, it would seem, the
Gentile Christians, who were ignorant of Hebrew, employed
it in a distinctive sense to designate their Jewish co-religion-
ists, who, in addition to their belief of Christianity, observed
the Mosaic law. Irenaeus is the first writer who makes use of
the name. It is highly probable that the Ebionites first be-
came an organized body or sect, at Pella, a city in Peraea, on
the eastern side of the Jordan, whither they had betaken
themselves on the breaking out of the Roman-Jewish war in
the time of Hadrian. Here, indeed, a strictly Jewish-Christian
church continued to exist down to the fifth century. Among
the Ebionites, however, there was by no means a unanimity
of religious feeling, or uniformity of opinion. Two great
divergent parties are clearly recognizable the Ebionites proper
and the Ebionitic Nazarenes. The former were little different
from Jews ; their conceptions of the Saviour were meager and
unspiritual. They believed that Jesus was simply a man dis-
tinguished above all others for legal piety pre-eminently a
Jew, and selected as the Messiah because of his superior Juda-
ism. Of course they denied his supernatural birth, yet not his
resurrection; for 'they lived in expectation of his speedy
return to restore the city of God (Jerusalem), and to re-estab-
lish the theocracy there in surpassing splendor.' Neander.
They were the genuine descendants of those Judaiseis who
plagued the church in the time of the Apostle Paul. The
Ebionite Nazarenes, on the other hand, who at the elo^c of the
fourth century seem to have dwelt chiefly about Beroea in

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lower Syria, but at an earlier period may have been more
widely diffused -were Jewish Christians, in the better sense of
the term. They conceived it to be their own duty still to cir-
cumcise, keep the Sabbath, <fcc, but they had no wish to
impose the peculiari tea of Judaism on the Gentile Christians.
They did not believe that Christianity was merely a glorifica-
tion of Judaism, but a new life come into the world, in
which the Gentiles might at once participate, without under-
going a Mosaic ordeal. Like the stricter Ebionites, they used
a Gospel of Matthew; but it contained what the other did
not an account of the supernatural conception and birth of
the Saviour. According to Neander, who has very thoroughly
investigated the question, there were a great many varieties
of opinion among the Ebionites, springing out of the differ-
ences above spoken of, which it would be tedious to record. It
is sufficient to say that Essenism modified Ebionism greatly,
through the introduction of a Jewish mysticism, which recog-
nized in Moses and Christ an inward indentity of doctrines,
and regarded them as revealersof the ' primal religion,' whose
teaching, however, had been sadly corrupted. It is ex-
tremely probable that an Essenic Ebionite wrote the Clementine
Homilies."

We may here reach several rational conclusions. 1st. That
the Ebionites wen? in no other sense Christians, except
that they regarded the Hindoo Krishna with religious ven-
eration. Tins, is made very apparent by the admission that
Essenism "modified greatly" Ebionism. Ebionism was mani-
festly only a modified Gymnosophism older than the Nazarite
or Nazarene, and the subsequent Essenian modification of
Ebionism. 2d. We may rationally conclude that the Ebionites,
the Nazarites and the Essenes were but Gnecised versions of
the Gymnosophism of India, and had nothing whatever to do
with Jesus Christ or Christianity. 3rd. We may conclude?
that the priestly founders of Christianity could not avoid the
necessity of claiming the Ebionites, the Nazarites and the
Essenes as Christians, because they were the only persons in
existence who during the first one hundred and tifty years of
the Christian era, could with any show of excuse or reason bo
called Christians; and they were no better oil' when for the
next one hundred and fifty years they were compelled to
recognize the Gnostic and Eclectic philosophies as Christian
heresies. What has since been called orthodox Christianity
had no existence until the time of E'l; ;cbh:s of ( a s:ir< a, ilk the

MATMONIDES. 355

forepart of the fourth century. 4th. We may conclude that
the Ebionites were not Christians, but followers of the Hin-
doo teachings attributed to Krishna, the incarnation of the
spirit Brahma, the Hindoo Saviour of men. It is just this that
the testimony of Rabba Joseph shows. He says the Ebionites
of the time of Gamaliel and Josephus were all tainted with
Gymnosophism. They were Jews who had become acquainted
with the Indian philosophy, through Apollonius of Tyana.
We hope yet to be able to find some direct reference to Rabba
Joseph, or Joseph the Blind.

The spirit says that he has felt it his duty in connection
with many spirits of the sixth century, to bring to light the
Armenian, Pythagorean, Judean, Gnostic and Eclectic sys-
tems, the writings concerning which are sufficiently extant to
overthrow the scheme of the Christian priests to conceal or
destroy them. From which we infer that it was in the sixth
century that the wholesale destruction of the literature of the
philosophies named was entered upon ; and further, that those
who were engaged in that destruction are yet to testify in cor-
roboration of what spirit Rabba Joseph had said.

JVIOSES JVIRIJVrorllDES.

The Learned Moorish Jew.

" Peace be with you : My teacher in the mortal life was
a follower of the Alexandrian or Aristotelian philosophic prin-
ciples. His name was Averroes. I became deeply interested in
what he showed to me in writings that were then extant. But
owing to the fanaticisms of my countrymen who were Moham-
medans, I was obliged to disguise my real views through life.
In reality I was a follower of Aristotle and Apollonius of Tyana,
There were two Apollonian systems ; one that passed toward
the East, and the other toward the West. The Western system
passed through the hands of Potamon, Ammonius Saccas,
Plotinus and other men of that school. It was a strange posi-
tion that I occupied an Eclectic philosopher in a Mohamme-
dan country. But my school was private. Our investigations
had to be carried on very much as your investigations of Spirit-
ualism are carried on now, in private apartments of our own.

356 ANTIQUITY UNVEILKD.

In Cordova, In my time, about A. D, 1200, our investigation of
alchemy and science, although not interfered with by the
government, could not be openly exposed. There is one point
on which I want to enlighten you. There are thousands of
spirits who would kill me this instant if they could prevent
what I am about to tell you. It is this. The Augian Codex,
which is claimed to have been written in the 9th century, and
which is now in the Cambridge Library, affords the clearest
and most positive proofs that Apollonius was St. Paul. Another
thing I want to tell you is, that the Alexandrian Codex was
well known and read among the Moors of my time, and was
believed by many of them. That will have to close my com-
munication."

Refer to Chambers' Encyclopaedia for account of Moses
Maimonides.

The spirit of this learned Jewish Spiritualist returned,
and under the most adverse circumstances, succeeded in giving
that most valuable communication. That the spirit knew
whereof he testified is evident, and hence the vast importance
of his testimony. He tells us that his teacher was Averroes,
and that he became deeply interested in what his master
showed him in writings that Mere then extant. Now, if we
know who Averroes is, we may have some idea of what it was
he pointed out to Maimonides which so interested him. For
account of Averroes we refer to American Cyclopaedia.

In the work above referred to may be found a historical
account of this distinguished man under whose instruction
Maimonides became acquainted with the Greek philosophical
systems, and laid the foundation of that vast knowledge which
he displayed in his later life and labors. We are led to infer
from the testimony of the spirit, that Averroes, in professing
the Aristotelian philosophy, did so to disguise his still stronger
attraction to the philosophical system of Apollonius of Tyana.
This was the course taken in Italy some two hundred and fifty
years later, by Georgius Gemistus ami Cosmo de Medici ; and
there is no reason to believe that the latter adopted that course
from the example of Averroes and Maimonides. That all four
of these distinguished men were conversant with the philoso-
phy of Apollonius of Tyana there can be little doubt, and t hey
knew and understood its true relation to what was called
Christianity.
The spirit tells us what is undoubtedly true, but what has

MAIMONIDES. 357

not boon known for several centuries ; that is, that there were
two Apollonian systems, one of which took root in the East,
the other in the West ; and that the Western system was mod-
ified by Potamon, Ammonius Saccas, Plotinus, and others of
the Alexandrian school. The natural inference is, that the
Apollonian system of the East was more nearly what Apollo-
nius taught. It was no doubt owing to that divergence in the
respective Apollonian systems that ever since it has been im-
possible to reconcile the Greek Catholic and Roman Catholic
churches, and unite them under one theological system. Mai-
monides, as a spirit, tells us that lie was an adherent of the
Western Apollonian system, or that sj-stem that underwent
tbe Eclectic modifications of the Alexandrian school. He states
that he taught the Apollonian-Eclectic doctrines privately, as
the Mohammedans were at that time very intolerant toward
the people of other religions, in Spain. He compares his school
to our spiritual circles. While the philosophy of Aristotle
served to conceal the Apollonian doctrines, alchemy and sci-
ence served as an excuse for the experimental investigations of
spiritual phenomena by Maimonides and his followers.

That Maimonides was a Spiritualist is evident from the
whole tenor of his literary labors, in the direction of spiritual-
izing Judaism. That the Jews should have come to regard
Maimonides as second only to Moses, the great law-giver of
the Jews, shows how nearly Maimonides came to leading the
Jews from dead materialism into the living light of spiritual
truth. That Maimonides should have endeavored to explain
by the light of reason, the Bible, and all its written as well as
implied precepts ; and that he asserted that all alleged mira-
cles, whether Jewish or Christian, could not have been wrought
in opposition to the physical and everlasting laws of nature;
show how fully he had attained a position not a whit behind
the most advanced Spiritualists of to-day. We ask the reader
to re-read and ponder upon the account of the religious and
philosophical views of Maimonides, as given in Chambers'
Encyclopaedia, if they want to know what the most advanced
spiritual philosophy embraces. We are simply amazed to see
how, under the disadvantages which then prevailed, Maimon-
ides should have taken a position more than seven hundred
years in advance of his time. But for the return of his spirit,
this most interesting fact would never perhaps have been

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known to mortals. The spirit then tells us that there were
thousands of spirits who would destroy him, if possible, to
prevent him testifying to the one faet that seems to have been
his main object in returning, and that one faet nothing less
than that "the Augian Codex affords the clearest and most
absolute proofs that Apollonius was St. Paul." In relation to
the Augian Codex we refer to McClintock and Strong's Cyclo-
paedia of Biblical Literature.

The spirit tells us that the Alexandrian Codex was well
known and read among the Moors of his time, and was believed
by many of them. If this was the fact, as we have no doubt
it was, it only shows that it was regarded by the Arabian
Moors, as an Eastern and not a Judean production. Thus do
the facts accumulate, all pointing to the Apollonian origin of
the " Holy Scriptures," as they are called. But we must here
rest for the present. Words, however, fail to express the aston-
ishment we feel at these spirit revelations of long concealed
and important historical facts.

P^OCOPIUS.

The Greek Secretary of Belisarius.

" I oreet YOU, SIR : My name when on earth was Proco-
pius. I was the Greek secretary of Belisarius. The principal
period of my life was, from A. I). 534 to50o. I wrote a history
of the emperor Justinian, and this is the only part of my writ-
ings that lias not been concealed or destroyed. But J also
wrote on many religious topics, I was a follower of the em-
peror Julian, that is I was a Pythagorean or Platonist, those
two systems of philosophy being nearly the same. 1 did not
feel inclined to embrace either of the other religions of my
time. There were none that seemed so sensible as the writings
of Pythagoras and Plato. I think the Eclectics by their
amalgamation of religious and philosophical doctrines, ruined
the beauty of the text of Plato. I had no sympathy with
either of the parties in the contention that was carried on by
Kusebius Pamphilus and others of the disputants of that and
subsequent times. The Krishna of India which had been
worshipped before the time of Kuscbius, was a black man,
and it was lOusebius who changed him into a Jew instead of a

PKOCOPIUS. 359

Hindoo. He thought that more followers could be obtained
for a white Christ than for a Hindoo one. But prior to that
time, in all the temples erected for the Avorship of Krishna, he
was represented as a Hindoo. The words put into the mouth
of Julian in relation to deifying the Judean Saviour, in his
dying hour, are not true in any sense whatever. He defied all
the gods. He was in fact a Deist or believer in one overruling
power, or God. But in my time gods were not looked upon as
spirits. The god idea meant something great immeasurable ;
something that mortals could not comprehend, and with whom
only spirits could converse with. 1 knew that mortals could
converse with spirits. I conversed with them myself, when in
the mortal form ; and I was told many things by them that
were both true and false, as I have found as a spirit. But it is
due that I should say this for many spirits ; they do not lie
wilfully they know no better. When I lived everything re-
lating <o religion was in a fearful chaotic state,' and many
spirits were as much confused as mortals, especially in relation
to such matters."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Procopius.

As the testimony of this spirit is in several respects most
valuable, we will add some comments upon his literary attitude
in respect to religion. We cite what is said of Procopius in
McClintock and Strong's Cyclopaedia :

"As a historian Procopius took Herodotus as his pattern, and
even remembers his master's fatalism in the material concep-
tion of history. Procopius assumes the role of a sceptic, and as
such regards himself as above all positive religion and dog-
matic disputes. On accountof the cold, unsympathetic manner
in which he writes of Christianity, some have not believed him
a Christian, but a deist, Jew, or even a heathen. He was,
however, at least in outward confession, a Christian, as appears
from his second work, Peri Ktismaton, De yEdificiis, which
contains a history of all the churches, convents, and other
public buildings reared under Justinian at the public expense
in the Roman empire. Another" of his writings, entitled
Auekdota, or Sacred History, in thirty chapters, is a sort of
complement to the books De Bellis. Justinian and Theodora
are here painted in the darkest colors. Procopius says that he
wrote it because in his first work he could not, through fear of
torture and death, speak of living persons us they deserved.
Some grossly obscene passages concerning Theodora, who was
evidently a very bad woman, have been expunged in most

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editions. There seems little doubt that Procopius was the
author of the work."

As Justinian is regarded as one of the great lights of t he
early Christian ages, it may not be amiss, in this connection to
know who the Theodora was, whom he chose, as his associate
in the government of the Roman Empire. It will serve to show
the just grounds Procopius had for exposing the corruption
that reigned at the court of Justinian. This is all the more
required, because English Christian writers have made such
efforts to conceal these evidences of the monstrous nature of a
Christian religion that would tolerate such moral turpitude.
We translate from the French of La Lalle, in the Biographic
Universelle :

"Theodora, Empress of the East, wife of Justinian, was cel-
ebrated at once for her deportment, the lowness of her origin,
her ambition, her intrigues, her beauty, and for the force of
character that she displayed on some occasions. Her mother,
a courtesan of the lowest stage, placed her in a theatre, with
her elder sister. Unpossessed of talents or education, Theodora
only succeeded in low comedy ; but she became distinguished
among the prostitutes, by force of immorality. Applauded in
public by the vilest populace, she soon excited general con-
tempt. A certain Ecebolus took her to Egypt. Driven from
town to town by the magistrates, who saw with indignation
her corruption of youth, she returned to Constantinople, when
Justinian allowed himself to be seduced by her attractions and
the vivacity of her wit. Heat first made her his mistress under
the reign of Justin, lavished riches upon her, which she imme-
diately dissipated, and soon announced his intention of marry-
ing her. ( At that time Justinian was invested with governing
power, i The empress Euphemia, aunt of Justinian, and Vige-
lance, his mother, opposed this dishonorable marriage; but
after the death of those two prim-esses, Justinian wrung consent
from the aged emperor, who even revoked the Roman laws, in
virtue of which the principal officers of the empire were not
permitted to marry theatrical actresses. Theodora was crowned
with Justinian in A. I). 527; and the death of Justin, which
took place shortly after, left him free, at his will, to dispose of
the sovereign authority, which the blindness and weakness of
the emperor did not allow him to contest. All bowed before
Theodora. Ambition, politics, even religion served as pretexts
for the exercise of her revenges ; for she sometimes affected a
great zeal for the orthodox religion as she did for the interests
of the empire, and with the spoil.-- of In r victims she caused

PROCOPIUS. 361

churches or other public monuments to be constructed. * *
A modern German jurist, touched with the fact that she had
favored the work undertaken by Justin and Justinian for the
reform and compilation of the Roman laws, has sought to vin-
dicate her memory, but his hypothesis is not sustained in the
face of so much unanswerable testimony and uncontested facts.
Theodora died of a cancer, in the month of June, 5-48. Justinian
was the only one who mourned for her. He gave her name to
several cities and to a province. After having traced a horrible
picture in his Anecdotes, Procopius praises her in his history."

The reason why Procopius withheld the truth concerning
Theodora, in his public history, is very evident. Procopius
wrote for the perusal of the emperor Justinian, and did not
dare to make known in that history, facts which would have
cost him his life ; but, like the true friend of humanity that he
was, he took care to record that truth for the information of
after generations. "We are thus enabled to know -something of
the characters of those people who were the most concerned in
fastening the curse of Christianity on mankind. The shame-
less and degraded courtesan becomes the empress of the Roman
Empire, converts the palace into a brothel, and while living a
life of profligacy and shame, becomes the builder and endower
of Christian churches, and the beloved and flattered patroness
of the Christian priesthood and religion. Can a religion thus
established ever be anything but a curse to all who, through the
systematic perversion of their mental and moral natures, be-
come its deplorable victims.

If what the spirit of Procopius says is true, then for the first
time the fact becomes known that many, if not most of his
writings, have been concealed or destroyed ; for he says that in
addition to his history, he also wrote on many religious topics.
Nothing is more probable than that such was the fact. As to
the doubtful question of Procopius's religious and philosophical
views, the spirit leaves no doubt whatever. He tells us that
lie was a follower of the Emperor Julian, (the "Apostate," as
he is called) ; in other words, a Pythagorean or Platonist
which he says were nearly similar. We have here a clearer
exposition of the philosophical views of Julian than can be
found in any extant account of him. His writings certainly
show that he was even more of a Pythagorean than a Platonist.
In other words, he was a Spiritualist, if not a developed spir-
itual medium ; for Pythagoreanism was nothing less than a

3G2 ANTIQUITY UNVEIL.ED.

very thorough knowledge of spirit intercourse with mortals and
the secret propagation of that knowledge and its proper uses.
Procopius tells us, through a medium who never heard of him
even by name, that he did not feel inclined to embrace either
of the other religions of his time", Christianity being then the
most prominent one at Constantinople, where he resided. He
tells us that he had no sympathy with either of the parties to
the Christian controversy, in which Eusebius took so promi-
nent a part. All this goes to show that Procopius had no
leaning to Christianity whatever ; and sets at rest all questions
as to the religious views of this very learned, accomplished,
and able man.

Procopius, speaking of what he had every opportunity to
know, says, that the Krishna of India, who had been worship-
ped in the Roman provinces before the time of Eusebius, was a
black man, and that it was Eusebius who changed him into a
Jew; because he, Eusebius, thought that more followers could
be obtained for a white Christ than a Hindoo one. If this can
be shown, by existing antiquities, to have been true, as we
believe it can be, then have we very certain data to show what
pre-Eusebian Christianity was, and what its post-Eusebian
spurious imitation is.

The spirit explains what it was, that Julian, in his dying
moments said. The spirit refers to the allegation that Julian
in the agony of a violent death recanted his philosophical
views, and acknowledged the truth of Christianity. The spirit
of Procopius admits that Julian did make a dying utterance of
his contempt for all the gods, thus showing that he was neither
a Christian nor a pagan votary of superstition, but a self-poised
philosopher in the most trying hour that a man was ever called
to endure. Julian fell mortally wounded at the head of his
troops, while repulsing the assault of the Persian army, on his
rearguard, on the plains of Maranga, while retreating before it.
He had held imperial power only for the short period of one
year and seven months ; but in that time he had given evidence
of t lie transcendent greatness and goodness of his character.
He died at the too early age of thirty-two years. Had he been
permitted to survive, there can belittle doubt that philosophy
would have supplanted the Christian and Pagan superstitions
of bis age, and the truths that have been made manifest
through .Modern Spiritualism, would loiijj; sine*' base dispelled

PROCOPIUS. 363

the night of ignorance that settled over the world with the fall
of Flavins Claudius Julianus. This accomplished man died as
he had lived, a true philosopher, and with a clear perception of
immortality.

Procopius, who was a follower of Julian, says that he not
only knew that mortals could converse with spirits, but that
he, himself, had conversed with them when in the mortal
form. He tells us, that, in that way, he was told many things
that were true, as well as many things that were false, as he
since found them to be as a spirit. He adds what is equally
true and just, when he says: "Many spirits do not wilfully
lie they know no better." It is, however, none the less unfor-
tunate that there has been and still is so much of spirit testi-
mony that is the result of the ignorance, prejudice and dishon-
esty of subservient and bigoted spirits. The spirit makes the
further plea for the untruthful spirits of his time, that every-
thing relating to religion, was then in the greatest confusion,
both in the spirit and the mortal life. Opinions are equally
unsettled at this time, and it is to be hoped they are destined
to become greatly more so in the near future ; for in our opin-
ion, a settled condition of the human mind is the death of the
soul. In nature, change is the universal order of things, and
man, mentally, morally, physically and socially is not such a
monster as to have immunity from the operation of that blessed
natural law.

We cannot pursue these thoughts further now. But we truly
hope that the time is not far distant when we may meet and
converse with these ancient friends face to face, and hear from
their own lips, the recitals, of the events of the respective times
in which they lived. It is, however, none the less gratifying
that under the present imperfect conditions they can so per-
fectly convey their thoughts to mortals. Our gratitude to them
cannot be expressed in words.

364 ANTIQUITY UNVEILED.

ELWOMIUS.
The Great Arian Leader.

The guide of the medium, introduced this spirit by saying :
" Tins spirit seems to have great trouble to give his name. He
is very much opposed by spirits that are unfriendly to him,
and to his purpose in coming here. He was an Arian. His
name is Eunomius, and he wants me to say this to you."

" I will salute you, sir, by saying, that there can be no peace
while Christianity exists, for it is the religion of persecution
and death. Instead of Jesus being entitled to the designation,
'The Prince of Peace,' he should have been designated 'The
Prince of Errors.' lint all this is as nothing. It was only the
doctrines of Apollonius of Tyana, promulgated in his day as
the highest morality that men could conceive of. But to-day,
before the light of advancing knowledge, it sinks into utter
insignificance. Moral principles can be utilized under such
conditions as they meet. When I lived on this mortal plane,
I was a rabid Arian. What fools we mortals were to Ight over
the respective tenets of our ideal creeds ! for there is no creed
now extant, but is based upon ideal presumption. All that I have
to comfort me in spirit life is this, that I took the course I did,
thinking that I was doing right. You must remember that it
is a strictly spiritual principle that if you are enthusiastic and
honest in what you teach, you are never condemned in spirit
life for it. In relation to my mortal contests and contentions
with the bishops of niy time, I have simply this to say, that
we never fought about Jesus. The Arian ami Athanasian con-
troversy was simply a tight over the Kristos of the East and
the Hesus of the West. This was the real subject of contro-
versy between Arius and Athanasius."

Here the communication abruptly terminated, the guide of
the medium stating that the spirit was so opposed that he
could hold the medium no longer. We refer to Smith's Greek
and [Ionian Biographical Dictionary for account of Eunomius.

In the account of Kunomius as referred to, is related that all
his works were destroyed by imperial edict. Is it not a most
significant fact that such special pains were taken by the
Christian priests anil emperors of Home to destroy the works

EUNOMIUS. 365

of Eunomius? Not only were the works of Eunomius destroyed
but also the works of those orthodox Christian writers who
attempted to answer his reasoning against the so-called ortho-
dox Christianity. Why were the latter destroyed, if not
because they disclosed just what it was that Eunomius was
contending for? The boasted established Catholic Christian
Church, as late as the beginning of the fifth century, could not
afford to have the Arian views of Eunomius, even remotely
understood ; and so, by decree, the imperial and priestly rulers
of Rome sought to destroy all trace of the great secret that the
writings of Eunomius disclosed. What was that secret? Noth-
ing more nor less than that orthodox Christianity was a mon-
strous sacerdotal imposition, which was being forced upon the
ignorant masses of the Roman empire by the combined power
of the civil and priestly rulers of that mighty nation. Little
did these artful and selfish foes of truth dream, that in spite of
their efforts to conceal their infernal work and silence the able
mind of grand old Eunomius, that the time would come when
his outraged spirit would return and expose their villainy to
the gaze of all coming generations of mankind. Justice may
slumber long, but at last awakes, and retribution follows.
Truth may be buried beneath the accumulated error of ages ;
but the time comes when its light bursts forth with resistless
might, striking terror to the hearts of error's minions. So in
this instance, when the spirit of Eunomius, after nearly fifteen
hundred years of anxious and fruitless waiting for an opportu-
nity to vindicate his memory, finds that he is beset with these
myrmidoms of bigotry and error from the spirit side of life, up
to the last word he uttered ; but in vain. Eunomius disclosed
the real issue in the controversy between Arius and Anathasius
and their respective adherents and followers. That issue, Eu-
nomius tells us, was not about the heathen doctrine of a triune-
god, nor about the inferiority of the Son to the Father God, as
the Christian hierarchy have sought to make the world believe ;
but it was whether the Christos of the Armenian and Grecian
Gymnosophists, as worshipped by the Ebionites, Nazarites,
Essenes, Gnostics and Eclectics, should prevail as the theologi-
cal representative of a universal religion, over the Scandina-
vian, Germanic, Celtic and Gallic Hesus.

It was undoubtedly to settle this great and essential point,
that Athanasius prevailed upon Constantine to convene the

3GG ANTIQUITY UNVEILED.

first general council of so-called Christian bishops that was ever
held, at Nicse, in A. D. 32o. And by this communication of
Eunomius we are made acquainted with the reason why no
record was kept of the proceedings and discussions of that most
important and memorable Christian council. It has ever been
a puzzle to modern Christian writers and critics why there was
no record preserved of the details of the action of the Council
of Nice. That such a record was made seems certain, but for
some reason that could not be avoided, it lias been destroyed.
Refer to Dr. Nathaniel Lardner, in chapter lxxi of his work
treating of the Council of Nice.

In the work of Dr. Lardner above referred to, our readers
will find all that has been permitted to come down to us con-
cerning the objects and actions of the Council of Nice, as colla-
ted by the learned and pious Dr. Lardner, in order to show
that the facts have never been permitted to become known to
modern Christians or to the world. Dr. Lardner very justly
admits that it is preposterous to suppose that the Meletian
controversy, or fixing the time of celebrating Easter, had any-
thing especially to do with the convening of the Council of
Nice, and that the determination of the Arian controversy was
the great object for which that Council was called together by
the Roman Emperor, Constantine the Great. The question
therefore comes up as to what the Arian controversy was ; and
Dr. Lardner cites the ecclesiastical histories of Socrates and
Sozomon to show that it consisted simply of a dispute as to
whether the word consubstantial was or was not properly
applicable to the relations of the bread and wine used in the
Eucharistic ceremonial, to the body and blood of "the Son of
Cod." The manifest disgust displayed by Dr. Lardner for the
alleged action of the Council of Nice, shows bow trivial a mat-
ter he considered this absurd point, as a ground fr convening
a general council. In view of these concessions on the part of
so learned and critical a Christian writer as Dr. Lardner, we
feel warranted in concluding that in its origin, what is called
the Arian controversy, was something very different from
what it became after the meeting of the Council of Nice. It is
true that after the time of Alius, and the unrelenting and
murderous decree against the concealing of his writings, and
their universal destruction, his opponents and enemies nar-
rowed it down to the doctrinal question which has been used

EUNOMIUS. 367

to cover up and conceal the real question raised by Arius. It
must never be forgotten that the Arian controversy began at
Alexandria, in Egypt, in the early part of the fourth century,
at a time when the learning of the world had met at that great
literary centre, through the commercial intercourse between
Europe and Asia by way of Alexandria. Prior to that time,
while there is frequent and general mention of Kristos and the
worship of that Hindoo deity throughout the provinces of the
Roman Empire, by Jew as well as Gentile writers, there is no
where to be found any authenticated mention of Jesus, Jesus
Christ, Jesus of Nazareth, Jesus the Son of God, Jesus the Son
of Mary, or any such person as the Christian's God. It was not
until after the meeting of the Council of Nice, that the name
of Jesus was given to the god, who up to that time had been
known to the Armenians, the inhabitants of Asia Minor, and
the Greeks as Kristos, and to the Latins as Christos. Why is
the name Jesus coupled witli Kristos or Christos, from that,
time forward? That is the question which the communication
we are considering solves.

Eunomius, whose spirit purports to give that communication
was a most decided and persecuted Arian, who lived and ad-
hered to the opinions of Arius, so ably and renownedly, shortly
after the death of the latter, and must have known just what
the difference between Arius and his enemies was. If the
communication is authentic, we cannot see how its truthful-
ness can be questioned, for it is so entirely consistent with all
the collateral facts. Is the communication authentic? If not,
what is it? We positively know that neither the medium nor
ourself had any conscious agency in its production. The me-
dium was, as we know, unconsciously entranced when it was
given ; and our own mind was so entirely occupied in record-
ing the words as they fell from the medium's lips, as to have
no time to think of anything else. The communication cannot
be, possibly, otherwise than from some spirit intelligence. Was
that spirit intelligence Eunomius? Why not ? We can see no
good reason to question that it is from him, and every reason
to question that it came from some spirit personator of Euno-
mius. The spirit is entirely frank in admitting his folly in
wasting his mortal life in a useless fight about ideal creeds;
and says that his only consolation for that folly, as a spirit, is,
that he was sincere in what he did. It is this spirit who says :

3G8 ANTIQUITY UNVEILED.

" In my mortal contests and contentions with the bishops of
my time, I have simply this to say, that we never fought about
Jesus. The Arian and Athanasian controversy, was simply a
fight over the Kristos of the East and the Hesus of the West.
This was the real subject of controversy between Alius and
Athanasius." It is true this is too brief an explanation of that
great theological controversy, but it serves to explain it iu a
marvellous degree. The spirit intended to proceed, but he was
so beset by adverse spirit forces that he was compelled to yield
the control without finishing what he intended to say by way
of further explanation. That the spirit was thus interfered
with by spirits, who were hostile to the truth being made
known, is sufficient proof of the importance they attached to
the spirit testimony of Eunomius.

Who, then, was the Kristos of the East? lie was the incar-
nated spirit of the Hindoo god Brahm, who in course of time
became the Abraham of the Jewish and Christian Scriptures,
the name signifying Father Brahm, or Father God.

We must add some facts that will show that, in truth, up to
the time when Eusebius wrote his Ecclesiastical History, be-
tween A. D. 325 and 340, the name of Christian, Mas little
known, if known at all, and the religion called Christianity
was much older than either the Jewish or Christian religions.
We cite the following from the seventy-second chapter of Dr.
Lardner's Works. He says :

"The title of the fourth chapter of the first book of Ecclesi-
astical History" [of Eusebius, bishop of Ca>sarea] "is to this
purpose: 'That the religion published by Jesus Christ to all
nations, is neither new nor strange.' 'For though,' says he,
'without controversy, we are of late, and the name of Christ-
ians is indeed new, and has not long obtained over the world ;
yet our manner of life and the principles of our religion have
not been lately devised by us, but were instituted and observed,
if I may so say from the beginning of the world, by good
men, accepted of God, from those natural notions, which are
implanted in men's minds. This I shall show in the follow ii g
manner: It is well known that the nation of the Hebrews is
not new, but distinguished by its antiquity. They have writ-
ings containing accounts of ancient men ; few indeed in num-
ber, but very eminent for piety, justice and every other virtue.
Of whom sonic lived before the Hood, others since, sons and
grandsons of Noah ; particularly Abraham, whom the Hebrews
glory iu as the father and founder of their nation. And if any

EUNOMIUS. 369

one, ascending from Abraham to the first man, should affirm,
that all of them who were celebrated for virtue, were Christ-
ians in reality, though not in name, he would not speak much
beside the truth. For what else does the name of Christian de-
note, but a man, who by the knowledge and doctrine of Jesus
Christ, is brought to the practice of sobriety, righteousness,
patience, fortitude, and the religious worship of the one and
only God over all. About these things they were no less solici-
tous than we are ; but they practiced not circumcision, nor ob-
served Sabbaths any more than we ; nor had they distinction
of meats, nor other ordinances, which were first appointed by
Moses. Whence it is apparent that that ought to be esteemed
the first and most ancient institution of religion, which was
observed by the pious about tiie time of Abraham, and has
been of late published to all nations, by the direction and au-
thority of Jesus Christ.' "

We have here the admission by the originator of what is
called orthodox Christianity, that the Christian religion did
not originate with Jesus Christ, and that Christianity, as such,
was new as late as three hundred and twenty-five years after
the pretended birth of Jesus Christ. In that admission, Euse-
bius concedes that what he called the Christianity of the pre-
ceding three hundred and twenty-five years, was the religion
that was instituted before or about the time of Abraham, the
Ab-Brahm or Father Brahm of the Hindoos. Here we
have the founder of orthodox Christianity conceding that
the Christianity attributed to Jesus Christ, was not the
religion of that Jesus Christ, but merely adopted and promul-
gated in his name by Eusebius and his Christian coadjutors,
at the time, or after the Council of Nice. Is it any wonder
that the teachings that were attributed to Crishna, more than
thirteen hundred years before that time were called Christian
teachings ; and that the Ebionite, Nazarite, Essenian, Apol-
lonian, Gnostic, Eclectic, and Neo-Platonic followers of the
Hindoo Crishna should be regarded and treated by subsequent
Christian writers as heretical Christians; as if it were possible
for the originals to be the heresies of that which, at a later
period of the world's development, grew out of those original
tenets and doctrines ! But there is one thing that must never
be forgotten, that it was the Hindoo Christ who was a shepherd,
and not the Jesus Christ of Judea, who was the son of a car-
penter, and who, as is alleged, worked at his father's trade.

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We may therefore very well understand to whom the follow-
ing portion of the tenth chapter of St. John applies :

" Then said Jesus unto them again, Verily, verily, I say unto
you, I am the door of the sheep.

"All that ever came hefore me are thieves and robhers : but
the sheep did not hear them.

" I am the doer : by me if any man enter in, he shall be
saved, and shall go in and out, and find out, and find pasture.

"The thief cometh not, but for to steal and kill, and to de-
stroy ; I am come that they may have life, and that they
might have it more abundantly.

" I am the good shepherd : the good shepherd givcth his life
for his sheep.

" But he that is a hireling, and not the shepherd, whose own
the sheep are not, seeth the wolf coming, and leaveth the
sheep, and fleet h ; and the wolf catcheth them, and seattereth
the sheep.

" The hireling fleeth, because he is a hireling, and careth not
for the sheep.

" I am the good shepherd, and know my sheep, and am
known of mine.

"As the Father knoweth me, even so know I the Father ;
and I lay down my life for my sheep. And other sheep I have,
which are not of this fold ; them also I must bring, and they
shall hear my voice ; and there shall be one fold and one
shepherd."

Now those words put into the mouth of Crishna by his
disciple Arjoun, had some analogy and unmistakable meaning ;
for Crishna's business in early life, it is said, and by his fol-
lowers believed, was that of a shepherd, whose duty it was to
guard the sheep under his care against thieves, robbers and
wolves. But when they are put into the mouth of a carpen-
ter's son, who never was a shepherd nor anything to do with
taking care of sheep, they are sadly out of place. Arjoun, the
beloved disciple of Crishna (or Crishtau as a learned Brahman
informed us was the real name of the Indian Saviour) might
well and truly make his master say and repeat it, " I am the
good shepherd ;" but for St. John to make the Jew, or the
alleged Jew, Jesus, say, " I am tin' good shepherd," is mani-
festly to admit that St. John's .lesus was the Hindoo, and not
the Judean Saviour of men. Hut we . ire not confined to the
plagiarized Gospel of St. John for the proof that the Lord
Jesus of the Christians was the Hindoo Crishna or Christau,
for in Hebrew xiii, 20, we read :

EUNOMIUS. 371

" Now the God of peace, that brought again from the dead,
our Lord Jesus, that great Shepherd of the sheep, through the
blood of the everlasting covenant."

Now, this language applied to the great Brahm, the serene
God of peace among the Hindoos, and to his incarnated Son,
the true and only "Great Shepherd of the sheep" that figured
as a god, in any such sense, had a consistent and direct mean-
ing ; but when applied to the carpenter's son of Judea, it is
simply absurd. The Christian Jew Jesus was never in any
sense "The great Shepherd of the sheep;" while the Hindoo
Crishtau was in the strictest sense the "The great Shepherd of
the sheep," if he was anything at all.

We will add in this connection a word in relation to what
the Hindoo Crishtau, who slew so many monsters (as did the
Greek Hercules) was. Sir William Jones tells us that Col.
Valiancy, who was thoroughly conversant with ancient Irish
literature, told him that in Irish, Crishna means the Sun ;
and "we find," he says, "Apollo and Sol considered by the
Roman poets as the same deity," the Sun. In this undoubtedly
true statement of the learned and pious Sir William Jones, we
have the key by which to solve the whole riddle concerning
the so-called New Testament The whole story of the life and
labors of the Hindoo Crishna, from whom the Irish derived
the name and its meaning, had relation to the Sun in its
yearly revolution, as its track was marked by the constellated
stars through the sidereal heavens. Apollonius who brought
the religion of the Hindoos into the Roman empire, was
known by a name that meant the Son of Apollo Apollo in
turn meaning the Sun. The name Apollo meant the same as
Sol, and was frequently abbreviated into Pol. In the book of
Acts, these names are changed in the spelling, by the author
of that fiction, into Saul and Paul, both those names being
thus modified to conceal the fact that they were of the same
meaning, and related to Apollonius, the great propagator of
the religion of Crishna in the first century, and beyond all
question, the writer, expounder, and advocate of the Hindoo
theology, set forth in the so-called Christian Scriptures, no
part of which has any relation to any Jew whatever. But we
must not delay further upon this point. We have shown
clearly enough who and what the Kristos or Christos of the
East was, of whom the spirit of Eunomius speaks.

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Now who was the Hesus of the West? So particular were
the priestly founders of the present Christian religion to con-
ceal everything relating to the god Hesus of the Celtic Druids,
that we can find hut little mention of him, and that little in
that learned and invaluable book, the Celtic Druids by Godfrey
Higgins, London, 1826. At page ISO under the head "The
Druids Adored the Cross," he says :

" Having shown that the cross was in common use before the
time of Christ, by the continental nations of the world, it is
now only necessary to show that it was equally in use by the
Celtic Druids in Britain, to overthrow the arguments used to
prove certain monuments, Christian from the circumstances
alone of their bearing the figure of a cross. The very learned
Shedius, (in his treatise de Mor. Germ, xxiv.) speaking of the
Druids, confirms all that I have said on this head. He writes
that they (the Druids) seek studiously for an o:ik tree, large
and handsome, growing up with two principal arms, in form
of a cross, beside the main stem upright. If the two horizon-
tal arms are not sufficiently adapted to the figure, they fasten
a cross beam to it. This tree they consecrate in this manner.
Upon the right branch they cut in the bark, in fair characters,
the word HESUS : upon the middle or upright stem the word
TARAMIS; upon the left branch BELENUS ; over this,
above the going ofF of the arms they cut the name of God,
THAU (The Tau of Ezekiel ix. 4.) ; under all, the same re-
peated THAU. This tree so inscribed, they make their kebla,
in the grove cathedral, or summer church, toward which they
direct their faces in the offices of religion, as to the amber stone
or the cove in the temples of Abury ; like as the Christians do
to any symbo or picture at the Altar."

We deeply regret that Schedius did not inform us from
whence he derived the information he therein sets forth. But
we cannot doubt that, as he was a devout Christian, he had the
most conclusive authority for making it. But here the fact is
rendered plain that the Druids of Germany, ( iaul and Britain,
had a divine trinity, of which Thau was the Supreme god,
i lesus the human executor of the will of the first, and Belenus,
the solar ligbt and heat through which all life was origi-
nated and preserved, were the three personified beings of the
Divine Trinity. In that trinity we have the incarnated second
person, in the Druid God and Saviour, Hesus, the Hesus occu-
pying the same position, and representing the same theological
functions, as the Crishna of India in the Hindoo Trinity,

EUNOMIUS. 373

and Jesas in the Christian Trinity. This is not all ; but we
have this Druid Hesus connected with and attached to a natural
not an artificial cross, so much nearer were the Druids to the
worship of the True God the God of Nature than the
Christian idolators who bow in adoration before the carved
crucifix. There is every reason to believe that the Druid re-
ligion was derived largely if not solely from India, whether
by May of the interior of the continents of Asia and Europe,
or by way of the Mediterranean, or both, we will not under-
take to decide. The god Thau of the Druids is in all proba-
bility derived from the God Thot of the ancient Egyptians ;
the god Belenus, to whom the Beal, Baal or Bel fires of Beal-
tine, (or the day of Belan's fires) were lighted, was the Chal-
dean or Phoenician god Baal, or the Sun in the sign of the
Bull ; while the god Hesus was almost certaintly derived by
the Druids from the Phoenician god IES or JES, the Phoeni-
cian Bacchus, or the Sun in the Season of the vintage and
harvest time.

There are an infinite number of known facts which all con-
cur in showing that there was an intimate commercial inter-
course kept up between the people of Western Europe and the
highly civilized nations of the east, which was largely if not
mainly carried on by way of Gaul, Africa and the Mediterra-
nean, by the Phoenicians, long before the Romans overrun
Africa, Greece and Asia Minor. It was through that commer-
cial intercourse that the religions of Asia and Africa became
transferred to Western and Northern Europe, long before the
Roman conquests of Gaul, Germany and Britain, and long
before any Christianity was taught in that country. This
adopted Oriental religion was everywhere prevalent when the
Roman legions first invaded those countries, and the influ-
ence it exerted upon the minds of these children of nature
was so great and lasting, that it has never been entirely eradi-
cated, but is kept up by the uncultivated masses, in ceremo-
nies and observances, the origin of which but few of the
educated classes understand. Who then, was the Hesus of
the West, of whom Eunomius speaks? He was the Saviour of
the Celtic and Gallic Druids, for Hesus was a god especially
venerated by the Gauls as their protector and preserver as Mr.
Higgins says in the following words :

"The Gauls had a god called Hesus; was this from the

374 ANTIQUITY UNVEILED.

Greek word zoo, or the Hebrew word iso, or both? In the He-
brew, if the e were the emphatic article, then the word would
be literally The Preserver. He was also often the destroyer :
in Gaul, Mars."

We would suggest in reply to Mr. Higgins' question, that
the word was not derived from the Greek nor the Hebrew, but
from the Phoenician word ies or jes which meant the Sun and
nothing else. Strong as is the temptation to protract these
comments, we must hasten to a conclusion of them. We find,
then, that at the time of the Roman conquests of Britain,
Germany and Gaul, that the Druid god Hesus was the great
object of worship throughout those vast regions of the world.
It was ever the policy and practice for the all conquering
Romans to allow the conquered people to enjoy their religions,
whether in accordance with the Roman religion or not. Never
did this policy serve the Roman rulers to a better purpose than
among the conquered nations who were under the religious
leadership of the Druid priests, for, but for this toleration the
Roman sway over them could not have been maintained ; as it
Mas for three hundred and seventy-five years, from the time of
Julius Ca>sar to the reign of Constantine, in the first half of the
fourth century. Up to that time there were almost constant
local rebellions, which would have become general but for the
tolerance of the Romans in the matter of religion.

For some time the Roman Empire had been divided into
the Eastern and Western provinces; governed respectively by
independent rulers, at Rome and Niecomedia; when Constan-
tine the Great having overthrown his imperial colleagues,
became sob' master of the Roman world, and established the
seat of empire at Byzantium, the name of which he changed
to Constantinople. Prior to that time A. I). 323, the rival
worship of the Roman mythology, throughout the Greek
speaking provinces of the Empire, was the sects which ad-
hered more or less tenaciously to the Gynmosophic tenets and
doctrines of the Hindoo theology, of which the life and teach-
ings of the Indian Saviour, Crishna, were the main founda-
tion. By the Greek gymnosophist sects he was called Kristos,
ami his followers were called by various names, such as
Ebionites, Nazarites, Essenes, Gnostics, &c. Little if any-
thing had been known, up to that time of the god Hesus of
the Druids of the Western Empire. Constantine was with his

EUNOMIUS. 375

father, Constantius Chlorus, at York in Britain when the
latter died, and lie succeeded to the government of Gaul, Ger-
many and Britain. He was fully acquainted with the popu-
larity in those provinces of the god Hesus, the second person
of the Druidical Trinity. He conceived the idea of conciliating
the subjects of his Western provinces, by adopting their god as
well as the Kristos of the East, and with that view, no doubt,
broached the subject to some of the leading Gnostics or Eclec-
tics, at Alexandria, then the centre of the learning of the
world. Among those to whom he submitted his plans were
Alexander and Arius. The former desiring to curry favor with
the emperor, readily lent himself to the plan and became its
strenuous supporter. Arius on the other hand set his face
firmly against the impious suggestion, and hence the breaking
out of a controversy which has never ceased to create distur-
bance in whatever shape it has been revived. To carry his
point, Constantine summoned the recognized leaders of various
sects of the worshippers of Kristos to meet at Nicaea, where
he assembled them in his palace, to the number of more than
300 and submitted his scheme of adopting the Saviours of the
Eastern and Western sects, in the person of one god, to be
called Hesus Kristos, who w r as to take the place and combine
the characteristics of the Kristos of the East and the Hesus of
the West. Under the lead of Athanasius, who was made
bishop of Alexandria next year for his services, the assembled
bishops (so-called) voted to adopt the scheme of Constantine,
at the Council of Nice. Arius and a few others who refused to
submit to the theological scheme, were excommunicated and
banished. This, the spirit of Eunomius tells us, was the real
issue between Arius and Athanasius, and this was the question
which was settled in the first Christian council that was ever
held ; for Eusebius was forced to admit shortly thereafter that
the name Christian was then (after A. D. 325), only recently
known.

In view of the facts collated, can any one doubt that the
Jesus Christ of the Christian Scriptures was nothing more nor
less than the combination of the names of the heathen gods He-
sus and Kristos, that combined name being substituted for that
of Kristos, which up to that time had been the name by which
the Crishna of India Mas known by his Greek followers. As a
further proof of this fact, it is only necessary to say, that while

376 ANTIQUITY UNVEILED.

there is frequent historical inention of Kristos and the worship
of that Gymnosophic god, in Greek and Latin authors, prior
to the Council of Nice, there is nowhere to be found a single
mention of Hesus or Jesus Christ. This is of itself sufficient
confirmation of the statement of Eunomiusas to the nature of
the Arian controversy. Here we must close. We hope, how-
ever, that we may have some future opportunity of going
further into this subject.

It was a master stroke of governmental policy on the part of
Constantine to seek to blend the prevailing heathen religions
of his time into one heathen system, that would reconcile the
warring interests of the various priesthoods who kept the
Roman people in one constant scene of turmoil and conten-
tion. Unfortunately he was only too successful, and fastened
upon the civilized world the most irrational, inconsistent, and
accursed form of heathenism that ever held the human mind
in thrall.

CA^plEADES.

A Greek Philosopher.

The guide of the medium announced the presence of Carnea-
des, Greek philosopher, who, 1>. C. 1-35, founded the New Acad-
emic School. He said that the spirit was one who had so lit lie
interest in mundane matters, that ii was with the greatest dilli-
culty he could remain to give his communication, and so, to
save time, requested him, to announce! his name and place in
history.

" I okeet voir, si it : -Strong, positive, and brief, must be
my testimony, on account of my spirit having little or no
affinity for the present mortal life. Therefore, what has Into
said by the guide of the medium, must suffice for my in-
troduction. I attempted, in my day, from l'>. ( '. 1<>"> to loo,
to combine the Christ ism or Christ osism of that time, with the
Pythagorean and Platonic systems of philosophy, and met
with great success, simply because Pythagoras was a worship-
per of Prometheus, and the life, character and career of Pro-

CAKNEADES. 377

metheus were almost identical with those of the Christos of
India the story of Prometheus being nothing more than a
plagiarism hy the Greeks of that relating to Christos. The
Platonic philosophy was derived from, and was a combina-
tion of, the doctrines regarding Christos in the East and Pro-
metheus in the West, As far as I was concerned, I knew that
all the god-systems, or Christs born in the flesh grew out of
the heathen idea of sacrifice as a propitiation for sin. Man in
his primitive state, first offered up the lowest reptiles for this
purpose ; in time he substituted beasts as offerings ; and finally
ended by human sacrifices as the noblest offering to offended
deity. I so instructed the inner circle or school of my philos-
ophy. After I was transferred to the spirit life, I found that
Christosism was changed into Christianity between the 4th
and oth centuries by different bishops of the Christosite
churches. The reason why they made this change was to meet
the wave of western doubt which flowed upon their teachings
through the Hesus element of Western Europe, the two teach-
ings meeting in Rome and Alexandria, about A. D. 250. I
have made my statement as clearly as I could under the cir-
cumstances and thank you for this hearing."

Refer to Smith's Greek and Roman Biography for account
of Carneades.

What our readers may find in the work above referred to is
what has come down to us of the philosopher, Carneades, and
his New Academic doctrines. We have herein a specimen of
the manner in which the theological views of the ancient
philosophers have been buried under their polemical specula-
tions, and abstract reasoning on metaphysical and ethical
topics. While it is admitted that Cleitomachus, the intimate
friend and pupil of Carneades, confessed that he never could
ascertain what his master thought on any subject, we have
modern writers who assume to know all about it. These wise-
acres have never taken into account the possibility of these
ancient philosophers finding means to return, and making
known just what it was they labored to accomplish. It would
seem from the foregoing communication, that Carneades has
attained as a spirit a most advanced stage of development, and
that it was with the greatest difficulty he could return to set
himself right as a teacher of philosophy.

If it is true that the Grecian doctrines concerning Pro-
metheus were derived from the Brahmanical doctrines con-
cerning Crishna of India, and if it is further true that Pythag-

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oras was a worshipper of Prometheus, this of itself would he
sufficient to account for the similarity of Pythagorean and
Brahmanical doctrines. It it not expedient here to go into a
critical comparison of what is known concerning those phil-
osophies, respectively ; but we cannot forego noting the further
facts, that Apollonius of Tyana was a follower of Pythagoras,
who at the mature age of fifty years went to India to perfect
himself in the Pythagorean philosophy ; and that from that
time forward he regarded the Indian philosophers his masters;
and not Pythagoras, who like himself was hut a receiver and
teacher of the Indian philosophical doctrines. Facts like these,
that are brought out by these astounding spirit disclosures, es-
tablish their authenticity beyond reasonable; doubt.

But we have another surprise in the statement of the spirit
that the philosophy of Plato was nothing more than a combi-
nation and reconciliation of the doctrines concerning Christos
in the East and Prometheus in the West. It is very certain
that the philosophy of Plato was an essentially spiritual sys-
tem, as contradistinguished from the more or less materialistic
philosophical systems of Greece and Rome. No one had a
better opportunity to know what the philosophical system of
Plato was than Carneades, and we therefore are inclined to
accept his construction of it as correct.

Carneades frankly admits that he accepted neither the doc-
trines concerning the Hindu Saviour Crishna, nor the Grecian
Saviour Prometheus, and tells us that he knew that both those
divinities were the result of the superstitious idea that there
could be a vicarious offering for sin. As to this he is un-
doubtedly right. This was the error of primitive man, and it
is as rigidly adhered to hy the Christians of to-day, as it was
adhered to by the naked savages who first fell into that lamen-
table error.

The spirit of Carneades tells us that the Christosism of his
time, as he had learned as a spirit, had been converted into
the Christianity of Constantino and lOusebius, in the fourth
century. He tells us that tin; Bishops of the Christosite
churches found it necessary to make that conversion of Chris-
tosism, to resist the wave of Hesusism from the West. This
is very certain, it being a necessity to Constant ine to reconcile
the warring elements of Christosism and Hesusism in his
dominions, and hence he joined the politic bishops in blend-

SOTION. 379

ing the opposing waves of interest and thought in one Hesus
Christos, which has been imposed upon the nations ever since,
by the combined power of tyrannical rulers and impiously
selfish priests, and which has come down through the cen-
turies to us modified by Christian writers to Jesus Christ. It
is very certain that about A. D. 2-50 this was the great ques-
tion of agitation throughout the Roman Empire. We re-
gard this communication not only as authentic, but as show-
ing the Hindu origin of Christianity, beyond all reasonable
doubt.

SOTIOfl.

The Teacher of Seneca.

This spirit asked us to take him by the hand. We did so,
when he thus addressed us.

"We meet in peace only to prepare for war. In rny mortal
life I was a philosopher and grammarian, in the School of
Alexandria ; and was the teacher and preceptor of Seneca. I
was of the school of Potamon, although I lived before his
time that is, I helped to begin that which he carried out. I
was engaged in the active affairs of this life, principally from
between A. D. 15 to A. D. 40. I am here to-day for a special
purpose, and that is, to prove that before the time of Eusebius,
Christianity was Christosism, and that Christos of India was
the god known as the Saviour of men throughout the period I
have named. You have heard it said that, 'Great was Diana
of the Ephesians.' This Diana, in my time, was supposed to
be the Virgin who brought Christos into the world. The ad-
vent of this belief in Greece took place after the Indian con-
quests of Alexander the Great, and after 13. C. 325. Diana
was supposed to occupy the same relation to the incarnate god
Crishna, that the Virgin Mary occupies in your Roman Catho-
lic Church, of to-day, towards Jesus Christ. But, as for my-
self, I wa3 not a believer in such doctrines. I was a Peripa-
tetic philosopher, and a follower of the great Gymnosophist
Calanus ; and if you will read the moral essays of my pupil
Seneca, you will find them full of Gymnosophic doctrines.

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The learned men of my time all believed about the same as do
your Modern Spiritualists; but with the fatal mistake that
they supposed they walked and talked with God, and not with
human spirits. This has been fatal to Spiritualism in all past
aires; and even to-day, through the machination of spirits,
some of your most trusted lights are likely to ruin your cause
by thinking they have a special mission to enlighten the
world. Special missions have been the curse of Spiritualism in
all countries and in all ages. I was known as Sotion."

The guide of the medium described this spirit as being the
opposite of the spirit Carneades, who preceded him ; and said,
that while the latter was so spiritual that lie could hardly
enter and remain in the dense atmosphere of the earth, that
Sotion had returned with almost the facility of materiality.
On leaving he took our hand and assured us of his spirit co-op-
eration. We take the following concerning Sotion from Smith's
Greek and Roman Biography.

" Sotion. There appear to have been three or four philoso-
phers of this name. The following alone are worth noticing:
1. A native of Alexandria, who nourished at the close of the
third century B. ('. (Clinton, Fasti Hellen, vol. iii, p. 526.)
Nothing is known of his personal history. He is chiefly re-
markable as the author of a work entitled Diadochia, on the
successive teachers in the different philosophical schools. It
isquoted very frequently by Diogenes Laertius, and Athemeus.
It consisted of at least twenty-three books. He was also,
apparently, the author of a work, periton Timonos sillon, and
of a work entitled Diokleioi elegchoi. 2. Also a native of
Alexandria, who lived in the age of Tiberius. He was the
instructor of Seneca, who derived from him his admiration of
Pythagoras (Seneca, l-'pist. 10S). It was perhaps this Sotion
who was the author of a treatise on anger, quoted by Stobieus.
Plutarch also quotes him, as the authority for certain state-
ments respecting towns founded by Alexander the Great in
India, which he had heard from his contemporary Potainon
the Lesbian. Vossius conjectures that it is the same Sotion
who is (pioted by Tzetzes as the authority for some other state-
ments relating to India, which lie probably drew from the same
source. .">. The Peripatetic philosopher, mentioned by A. Gel-
liusiX. A. i, 8) as the author of a miscellaneous work entitled
Keras Amaltheias, is probably a different person from either
of the preceding."

In the historic doubts conerning these several philosophers,
or rather supposed philosophers, we have one of those singular

SOTION. 381

coincidental surprises that we have met with in inquiring into
the authenticity of these most remarkable and important com-
munications. The spirit of Sotion, by a single statement,
clears up every doubt concerning himself and his labors. He
does not mention any other philosopher by the name of Sotion,
which he would certainly have done if there had been a phil-
osopher Sotion previous to himself. We therefore incline to
believe that the first Sotion, mentioned above, was identical
with the second. If it is true, as the spirit stated, and we have
no question of it, he sought to reconcile the various philosophi-
cal systems of his time, in the spirit of the Eclectic school of
philosophers. There can be little, if any doubt, that he was
the author of the work entitled Diadochai, on the successive
teachers in the different philosophical schools, as well as the
other two works attributed to the same author. The third
supposed Sotion is undoubtedly the Sotion who was the pre-
ceptor of Seneca, and has only been supposed to have been a
separate and distinct person, because he is spoken of as a
Peripatetic or Aristotelean philosopher, while the preceptor of
Seneca was a great admirer of Pythagoras and his philosophy.

The spirit tells us that he, as a philosophical teacher and
writer, anticipated the Eclectic system of Potamon of Alexan-
dria, or in other words, he sought to combine the philosophies
of the various schools in one philosophical system. It is not
a little singular that Sotion is mentioned as the contemporary
and personal friend of Potamon the Lesbian ; and that he
should speak of having anticipated the Eclectic philosophy of
Potaman of Alexandria. We are therefore led to believe that
the latter Potamon was a descendant or relation of Potamon,
the friend of Sotion. It very naturally accounts for the later
Potamon taking up and completing the work begun, prior to
A. D. 40, by the friend of his ancestor or relative.

The spirit speaks of himself as having been a Peripatetic
philosopher, and a follower of the great Gymnosophist, Cal-
anus. This would show that Sotion was what he claims to
have been, an independent philosophical thinker, and that he
was a teacher of philosophy, as early as A. D. 15, fully ac-
quainted with the Gynmosophic teachings of Calanus, as well
as with the Aristotelean, Pythagorean, and other philosophical
systems of Greece.

But, the spirit, after taking the method he did to identify

382 ANTIQUITY UNVEILED.

himself, states that the special object of his return to earth
was to show that Christianity before the time of Eusebius, was
Christosism, and that Christos of India was the god known
as the Saviour of men throughout the Greek provinces of the
Roman Empire during the period from A. D. 15 to A. D. 40.
If any one was likely to know this fact, it was Sotion, who, as
a student of all known religious and philosophies, tried to
reconcile them one with another. He significantly speaks of
Diana of the Ephesians as the supposed Virgin who had
brought Christos into the world. It is certainly the fact, that
" Diana of the Ephesians " was a very different divinity from
Diana of the Romans, who was considered of no great account,
on account of her being the goddess of the plebeians.

From the account of the goddess Diana of Ephesus and her
temple, by Rev. Frank S. Dobbins in his False Gods orthe Idol
Worship of the World, page 171, it is very plain to see that she
was regarded by her votaries in precisely the same light as the
Freya of the Scandinavians, the Isis of the Egyptians, and
the Virgin Mary of the Christians, or as the mother of the in-
carnated god and saviour of mankind. Why she was called
Diana we do not know, but from the fact that the pillars of
her temple were furnished by 127 kings, shows that her wor-
ship was very extensive, and no doubt extended over all the
countries of the East. That she was regarded as the virgin
mother of Christos has not been permitted to be known to us ;
but, since that fact is communicated by so well informed a
follower of the great Gymnosophist Calanus, as Sotion, when
taken in connection with the collateral facts of history, which
all tend to confirm it, there can hardly be a doubt of the fact.
At Mathuraon the Jumna, in India, the supposed birth-place
of Crishna, there is a representation of this same goddess,
suckling the infant Crishna, on the walls of the temple,
erected long ages before the alleged birth of Jesus Christ, in
that sacred town, in honor of the Hindu Saviour ( 'rishna. In
view of all the facts, can there be a reasonable doubt that the
worship of the Hindu Christos was the only Christ worship
of the time of which spirit Sotion speaks, and for three
hundred years afterwards?

Sotion tells us that he was a follower of the teachings of
Calanus, but that he did not believe in the Brahmanical the-
ology. He alludes to the fact that Seneca, his pupil, was also

SEPTIMIUS GETA. 383

a great admirer of the precepts taught by Calanus, and that
he, Seneca, incorporated many of Calanus's ideas in his writ-
ings. He tells us that the learned men of his time were all
Spiritualists.

SEPTIMUS GETA.

A Roman Emperor.

" I will salute you, sir, by saying : You are a man after my
own heart. I loved my friends and opposed my enemies. I
was known in my mortal life as Septimius Geta, son of Septi-
mius Severus. I was murdered by my brother Caracalla.
There is one thing that I now know, and that is that my
brother would never have murdered me had it not been for
the meddlesome priests of my time. About from A. D. 200 to
212, there was a fight between what the spirit who proceeded
me (Sotion), calls Christosism and the worship of Apollo the
pagan God of Rome. The followers of the first using the word
Maia to designate the mother of Christos, which was after-
wards by the Christians changed into Mary. The followers of
Apollo, regarding him as identical with Horus the Egyptian
Saviour recognized the great Isis as his virgin mother. I said,
when appealed to decide between the two parties, daring my
brief reign, that they were both too ridiculous to be worthy of
any official recognition. In doing this I sealed my fate. I
gave offence to both parties. And finding my brother a more
pliable tool in their hands, the priests helped him to murder
me. As far as I was myself concerned, I was a fully initiated
member of what was called in my time the Diamond or Moun-
tain of Light Circle. I was a believer in and a follower of the
Eclectic system of philosophy. I think that one Photian wrote
a history of my life. It is now in the hands of the Maronite
Christians of Mt. Lebanon in Syria."

Refer to the Biographie Universelle for account of Geta.

The spirit of Geta mentions the fact that the worshippers of
Christos in Rome, at the commencement of the third century,
used the word Maia to designate the mother of Christos which
was afterwards changed in to Mary by the Christians. In re-

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lation to the name Maia we take the following from "A Dis-
sertation on the Mysteries of the Cahiri," by George Stanley
Faber, A. M., (Oxford, 1S03. Vol. i, page 298) :

"Atlas, the allegorical astronomer, At-El-As, the Solar god ;
and Maia, who was feigned to he one of his seven daughters,
borrowed her name from the ancient word Maia, n mother. If
we recur to the Brahmanieal theology, we shall learn, that the
mother of Buddha, the Hindoo Mercury, was called Malm-
Maya. She was feigned to be the wife of the rajah Sootah
Dannah ; but this rajah nevertheless was not the father of
Buddha, who was esteemed on the contrary to be an incarna-
tion of the god Vishnu. Maha-Maya is literally the great
mother, and she was no doubt the same mythological charac-
ter as Cybele, or the Ark, the magna mater of classical anti-
quity. Her husband Dannah I take to be the Grecian Danaus,
or Da-Naw, and consequently, like Buddha, the great diluvian
patriarch ; for Noah, as I have already intimated, is indiffer-
ently described, as the father, the son, or the husband, of the
vessel which he constructed; the father, as having built the
Ark, the Son, as having issued from it, and the husband as
being closely connected with it. As the allegorical parent of
Mcnairy Mas denominated Maia, and that of Buddha Maha-
Maya, so the mother of the Chinese Fohi was called Move, or
Maia. Ratram nus mentions, that the Brahmins believed
Buddha to have been born of a virgin.* This is merely the
counterpart of the Chinese tradition, that Fohi was born with-
out a father, and of the Greek legend, that a virgin was the
mother of Perseus."

It is true that Faber says, on the authority of Maurice's
History of India, that Buddha was esteemed an incarnation
of Vishnu, but he was equally esteemed :is the latter avater of
Brahm, ami as an incarnation of Krishna or Crishna. It
would seem that the (neck Gymnosophists worshipped less
the Buddha incarnation of Crishna than the God himself, and
hence instead of claiming to be the followers or worshippers of
Buddha, as did the Buddhists of India, they claimed to he
worshippers of Crishna, by the Geeks changed into Christos
or Kristos. As Buddha was regarded as the son of Maha-
Maya, the great mother virgin, the Greeks changed that name
into Maia, ami the Indian virgin mother of the incarnated
Christos was venerated ami worshipped by the Christosites of
Home iii A. I). 212, as testified to by the spirit of Geta. It is
thus seen that the story of a virgin begotten divine man is not

SEPTIMIUS GETA. 385

original as attributed to the fabulous Jesus Christ and his
equally fabulous virgin mother, Mary. The whole theological
fiction was borrowed from the Hindus, names as well as inci-
dents, as all the facts plainly show.

Geta tells us that the Romans regarded their Apollo as
identical with the Egyptian god Horus, and recognized the
virgin goddess Isis as his mother. It would thus appear that
the Greeks and Romans having no religion, but such as they
stole or borrowed from India and Egypt, divided among them-
selves as to which system of those foreign mythologies they
would adopt, and they fought over the matter until a third
element of dissension was introduced in the mythological sys-
tems of the Scandinavians and Celtic Druids, which after the
Roman conquests of Germany, Britain and Gaul, were broughtto
Rome and Alexandria. With these widely divergent priest-
interests in full play, there must have been lively times in the
Roman Empire during the first three hundred years of the so-
called Christian era. Poor Geta was made aware of that at
the cost of his life and his empire.

As proof of the truth of the statement of Geta, that the
worship of Isis and other Egyptian deities were worshipped
by the Romans, we take the following item of news from the
Catholic Standard of August 18th, 1883. It says :

" The excavations still in progress in the rear of the Church
of the Minerva, have brought to light a portion of a magnifi-
cent column of Oriental grey granite, probably forming part
of the portico of the temple of Isis and Serapis. The lower
end bears, in demi-relief, figures of exquisite workmanship,
and life size, representing priests seated on a species of stool,
holding each a bundle of lotus flowers. This interesting frag-
ment has been successfully raised and placed beside the obe-
lisk, stil awaiting its final destination on the square of the
Collegio Romanus."

That there was a Temple of Isis in Rome upon the columns
and walls of which were portrayed the worship of Isis, the
Egyptian virgin Mother of the Sun-god Horus, and the rival
for Roman favor, of Maha Maya the great mother of Buddha,
the incarnation of Crishna, the Sun-god of India, called by
the Greeks Christos or Kristos, is ample confirmation of the
statement of Geta, that the Maia of the Romans, Maha-
Mayaof the Hindus, and the Mary of the Christians were one
and the same mythical personification, and was allegorically

386 ANTIQUITY UNVEILED.

intended to represent the Constellation Virgo, which among
all people was regarded as the mother of the Sun personified.

There seems to have been some dispute as to whether Geta
had the prenomen of Lucius or Publius. The spirit gave his
name simply as Septimius Geta, and therefore we think that
he had no other surname than Septimius.

The spirit tells us he was a fully initiated member of the
Diamond of Mountain of Light Circle. If this was true, Geta
was no doubt fully posted as to what all these religious squab-
bles were about, and despised them accordingly. The fact of
the matter was that the Gymnosophists were the only portion
of the Hindus who understood the fictitious nature of the
Brahminical and Buddhistical theological teachings, and it
was no doubt owing to this fact that their religion spread so
rapidly over the Roman Empire, after Calanus imparted this
great philosophical secret to Alexander the Great and his
generals.

There is no mention of any history of the life of Geta by any
Phocion or Photian, and whether such a work is in existence
we cannot say ; but it is not improbable that some of the Dia-
mond Circle may have commemorated the all too short career
of this promising young rider. If such was the case, it was
no doubt kept a secret, and may have in the course of time
found a sanctuary in the convents of the Maronite Christians
of Mt. Lebanon.

VON GORRES. 387

JACOB JOSEPH VOfl GOf^ES.

"Good day, sir : It seems to be the misfortune of Germans
that they have names that are very hard to force through
mediums who speak a foreign tongue. My name was Jacob
Joseph Von Gorres. Although I wrote on all the topics of my
day, the principal point of my communication will have rela-
tion to my work Die Christliche Mystik. It is upon this that
I wish particularly to dwell. I was a mystic follower of Bcehme,
Agrippa, and such writers on mysticism ; but I tried to recon-
cile the mysticism of the 16th century with the mysticism of
my time, about all of which I would have told the truth had
not prejudice prevented me from doing so. All mysticism of
that and previous times, centered in the teachings of Hermes
Trismegistus and Christos of India. I use the Greek word
Christos instead of the Indian name Crishna or Christau. Now,
that was the central or commencement point of all modern
Christianity, as it was taught by Apollonius of Tyana, Pota-
mon, Plotinus t and the Alexandrian School in general ; but
afterwards it was greatly altered at the Council of Nice, to
suit the views of Eusebius and those of his school. There is
only one direction in which you must look for the evidence
that will substantiate the truth of these communications, and
that is among the Catholics, for Protestantism is only a bas-
tard Catholicism. The bishops and priests of the Catholic
church know that what I here assert is positively true ; and
they have, in different parts of the world, the documentary
evidence to prove what I here assert. But they have thrown
the responsibility of most of their sacred writings upon the
Jews, because they claimed to be God's chosen people, and
that their prophets had direct communication with the deity,
Jehovah ; and as none but the learned few could read their
Hebrew text, so Eusebius and his followers thought it a sharp
stroke of policy to conceal the fraudulent proceedings in which
they were engaged, in founding the Christian church. Almost
the whole of the books that make up what is called the Bible,
or the ancient Jewish history, is taken from the writings of
the elder Zoroaster, and were taught by the Armenians, Chal-
deans, Moabites and Samaritans. There is no Jewish Habbi of
any learning, to-day, who could prove from any works I met
with, that they had a literature extending beyond the Baby-

388 ANTIQUITY UNVEILED.

lonish captivity of the Jews. All tradition prior to that time
shows that the Jewish narratives were taken from the legends
of the people I have named. As a spirit I have investigated
all kinds of sectarianism, and 1 find that the one common
mistake of mankind in all ages has been in mistaking the
communications of spirits for the outgivings of God. If they
will, now and hereafter, correctly understand this, all sects
will come together in the fatherhood of truth and the brother-
hood of men. Other spirits here may have something more
important to say to you, than what I have given. I thank you
for this hearing. Farewell."

Refer to Chambers' Encyclopaedia for account of Von Gorres.

The spirit properly expresses the relations between Catholic
and Protestant Christians, when he designates the latter as
bastard Catholics. It is amazing that people of intelligence
cannot see and understand this fact. But for the bastard
Protestant Catholicism that prevails to-day to such an irra-
tional extent, the Roman Catholic Church and its unrighteous
mental and moral tyranny could not stand in the blazing
light of the Spiritualism of the nineteenth century. We have
no doubt that the spirit testifies to what is true when he says
that there is to-day in the possession and control of the Roman
Catholic hierarcby the documentary proof of the truth of
this, anil the other communications which have been given by
spirits bearing upon the same points of theological history.

It lias ever been an unexplained history how the founders of
Roman Catholic Christianity came to base their theological
fraud upon the theological fraud of the Jews, and to make
Judea the source from which the former fraud was derived.
This spirit explains this in a singularly clear and satisfactory
manner. In substance lie tells us that the Jews were a pecu-
liar people in the one particular, that they claimed to be the
chosen people of God, and that the language in which their
religion was explained, the Hebrew tongue, was little known
outside of the Jewish priesthood, or the territorial limits of
Judea. To tack the Roman Catholic Christianity upon this
pretentious, but little known theological system, says Von
Gorres, was considered by Kusebius and his followers .-is a
sharp stroke of policy in launching their new scheme of eecle-
siasticism. Hence the anomaly of having the bigoted, intol-
erant, and notoriously immoral inculcations of the Hebrew
Scriptures, or Old Testament, as it is called, blended with the

VON GORRES. 389

peaceful, tolerant, benevolent, humanitarian and ethical in-
culcations of the Gymnosophical teachings of Apollonius of
Tyana, in the so-called New Testament, compiled by Eusebius
in the beginning of the fourth century. The so-called Christ-
ian religion is the one anomalous religion, the traditions or
scriptures of which are a mass of the most irreconcilable con-
tradictions. In all other religions the leading objects, whatever
they may have been respectively, are consistently maintained
throughout, and this was even the case with Judaism, with
which the founders of Christianity so inconsistently and fatally
connected their heirarchical as well as ecclesiastical schemes.
But Eusebius and his Christianizing followers had another
object in view than that which the spirit of Von Gorres
mentions, and that was to divert attention as far as was possi-
ble from the source of the Gyrnnosophic oriental teachings of
Apollonius of Tyana which Eusebius sought to appropriate as
the basis of an original religion, or a religion that would be so
regarded. Thanks to the spirits of those who have lived in the
past, and who made these matters an object of special atten-
tion, the scheme of those mental tyrants is destined to be
brought to naught.

The spirit tells us that, "Almost the whole of the books that
make up what is called the Bible, or the ancient Jewish his-
tory, is taken from the writings of the older Zoroaster, and
were taught by the Armenians, Chaldeans, Moabites and
Samaritans." That so learned and competent a witness as
Von Gorres should testify so positively upon that point is of
the greatest significance.

There is a strong array of authorities in history to sustain
the correctness of the testimony of the spirit of Von Gorres as
to the plagiaristic nature of the Hebrew Scriptures, so-called.
Being so fully sustained in his statements that the Old Testa-
ment was derived from the teachings of the Armenians, Chal-
deans, Moabites and Samaritans, we can neither doubt the
authenticity or the substantial correctness of the communica-
tion. Hence we may conclude that the spirit was fully justi-
fied, from his mortal as well as his spiritual knowledge, in
claiming that there was no such thing as a Hebrew literature
until after the Babylonish captivity. A vast array of facts
already adduced show that such was the fact.

The concluding statement of the spirit, that all religious

390 ANTIQUITY UNVEILED.

sectarianism had arisen from the one mistake, that in all ages
mankind had mistaken the communications of spirits for the
voice of God. Such is undoubtedly the fact; as the events of
Modern Spiritualism, as they multiply and their true import
is understood, will amply demonstrate.

Frederueh Heintneh Wilhelm Cescnius.

A German Orientalist.

" I will salute you, sir, by saying : Fools always oppose the
truth, and as t lie fools are in the majority, and those who are
willing and trying to learn the truth in the minority, you may
get nothing but kicks for trying to enlighten mankind. It
was so in my day, and, as a spirit, I see it is the same in yours.
The Hebrew language is nothing more than the ancient Chal-
dean tongue. I know this as a spirit, and I knew it when
here. The proof of this may be had by a comparison of Chal-
dean and Hebrew alphabets ; and in making BUch a compari-
son, to use one of their scripture terms, the wayfaring man
though a fool cannot err therein. The whole of the Jewish tra-
ditions in the Old Testament were revised and placed in their
present shape, about B. C. GoO, and were taken from the Chal-
dean traditions, and you have the proof of this when you see
that the ancestor of these Jews was Abraham or Ibrahm as
the name was in the Chaldean tongue, or I the one, and brahm
the soul the one soul of all tilings. This man, we are told,
was a native of Ur of Chaldea, and not a Hebrew at all. This
was all set forth by Zoroaster the Younger, or Daniel, as the
Jews have called him, at the courts of three or four Chaldean
or Assyrian kings. But Ezra, sometime later, made a revision
of tin; account of Daniel or Zoroaster; and while the tradition
in relation to Daniel, before the time of Ezra, is adhered to, to-
day, by the Greek Church, the revised version of the same
tradition by Ezra is adhered toby the Roman < 'atholic Church.
So much for the Old Testament, and now for the Now. The
Uabhies of the time when the latter Testament was in course
of taking shape, such as Gamaliel, Akiba.and Onkelos, were
so si i pei-t itioii;, and imbued with the idea of what they termed

GESENIUS. 391

Moses, that they regarded the Jews as the lineal descendants
of Abraham, or Ibrahm. But Moses was only a combination
of two names, Moab and Sesostris ; Mo meaning the man, and
ab meaning the* father, or Moab the father man ; and the
other, Sesostris, a king of a people, known in ancient times as
Sethites. This seems to have been the derivation of the name
Moses. These people looked upon the combination of those
names, and the traditions connected with them, as showing
that they were lineal descendants from Ibrahm, or Abraham,
as the name has been called by the Hebrews ; so that, when
Apollonius disputed with the learned Rabbies, when he rode
into Jerusalem on an ass and when he discoursed with them
about their traditions, and defeated them in arguments, he had
to fly from Jerusalem to Tarsus, where he became the cele-
brated Paul of Tarsus. My communication needs no other cor-
roboration, than the penetration of a critical scholarship and
clear sound sense, to determine the truth of what I have here
set forth. My name is Frederich Heinrich Wilhelm Gesenius.
[We will do what we can to corroborate your testimony by
the facts of history.] I think jiou are the man to do it well.
You may rely upon my help in your efforts to get the truth
before the world."

Refer to Chambers' Encyclopaedia for account of Gesenius.

It was a learned and justly distinguished Hebrew and Ori-
ental scholar and author, whose spirit returned and gave that,
all too brief, communication. He certainly testifies to that
which he knows to be true, in that communication. His ap-
preciation of the unwillingness of fools to seek for, or to receive
the truth, is as just as it is lamentable. This learned spirit
tells us that the Hebrew language is nothing more than the
ancient Chaldean tongue, and that he knew it to be so while
in the mortal life. Having been the author and publisher of
a Hebrew and Chaldee Dictionary of the Old Testament, he
must fully understand the relations of those languages to each
other. He tells us that the proof of their common identity
may be seen by a comparison of the Hebrew alphabet with the
Chaldee alphabet. This is beyond. all question the fact, as was
fully admitted by the learned Thomas Astle, F. R. S., F. A. S.,
Keeper of the Records in the Tower of London, in his work,
"The Origin and Progress of Writing," page 37. (Loud. 1803.)
He says :

" The Chaldaic letters are derived from the ancient Hebrew,
or Samaritan, whfch are the same or nearly so, with the old

302 ANTIQUITY UNVEILED.

Phoenician. The prophet Ezra is supposed to have adopted
the old Hebrew characters, for the more beautiful and commo-
dious Chaldee, which are still in use."

Here is sufficient proof to show that the Chaldee, Hebrew,
Samaritan, and Phoenician letters were so analogous, that their
common origin was undoubted. The only question that re-
mains to be determined is, which of these alphabets was the
original or oldest of the four? it is true that Mr. Astle thought
that the Chaldaic letters were derived from the Ancient He-
brew and Samaritan ; but he gives no reason for that opinion.
He does, however, state that which shows that his opinion
was the reverse of correct, for he says :

"Though the cosmogony of the Chaldeans and Babylonians
is deeply involved in fables, as is the case with all ancient na-
tions, yet they evince that they cultivated the sciences in the
most remote times."

Not only were the sciences of arithmetic and astronomy cul-
tivated by the Ancient Chaldeans but they carried them to
such a state of perfection as to astonish the learned of modern
times. It is not pretended that the ancient Jews were a scien-
tiiic or a literary people. That the Jews claimed their descent
from a Chaldean, Abraham of Ur, is as the spirit suggests, an
unmistakable admission on their part that their written lan-
guage, as well as their origin as a distinct nation, was derived
from Chaldea. We, therefore, conclude, without seeking other
proof, that the Hebrew language is nothing more than the
ancient Chaldee, even if slightly altered.

The spirit of the learned Hebrew and biblical scholar,
Gesenius, tells us that the whole of the .Jewish traditions, in
the Old Testament, were taken from the Chaldean traditions,
and put in their present shape about 15. C. 6o0, and as proof of
this he referred to the fact that Abraham, the fat her of the
Jewish people, w:is a Chaldean. From that fact, which the
.lews themselves admit, they very consistently, claimed that
:>s the posterity of a Chaldean, they had a common right of
inheritance to the Chaldean traditions, which related to the
pre-Abrahamie age. Claiming their descent from the Chal-
deans, nothing was more natural than that the Jews should
claim the Chaldaic language as well as the Chaldaic tradi-
tions, as of right belonging to themselves. The spirit of Ges-
enius tells us that the Jewish Abraham, \>*fis but a modilica-

GESENIUS. 393

tion of the Supreme Intelligence, Ibrahm, the etymology of
which was I the one, and brahm the soul, or the one soul of
all things, and that this was taught at the courts of Nebu-
chadnezzar, Belshazzar, Darius and Cyrus, by Zoroaster the
Younger, who was called Daniel by the Jews. By these ex-
planations of the spirit, Ave have the matter made plain that
the Chaldeans were an older people than the Jews; and that
whatever was held in common by them, was derived by the
latter from the former, and not by the former from the latter.
This was the case with the Chaldean traditions, the Chaldean
alphabet, and much of the Chaldean literature, which the
Jews undoubtedly adopted, when they sought to establish a
history and literature of their own.

We have another most curious fact explained, and that is,
why the Book of Daniel varies, as between the version of it
adopted by the Greek Church, and that adopted by the Ro-
mish Church. The first is the original Jewish version of the
Chaldean Daniel, while the latter is the modified Jewish ver-
sion of Ezra the Scribe. This, no doubt, is as consistent with all
the collateral facts as the other statements of this most intel-
ligent and thoroughly informed spirit ; but time will not ad-
mit of our looking the evidence of it up.

The etymology of the name Moses, as being made up of the
two names Moab and Sesostris, or rather the first syllables of
those two names is certainly very astounding, as it is so foreign
to any heretofore suggested etymology of the name Moses.
We can very well understand how the first syllable Mo would
be derived from Moab, the supposed Father of the Moabites,
as their vicinity to and relation with the land of Canaan,
would intimately connect them with the Jews ; but the ses
which terminates the name, is in its derivation much more
obscure, and hence the surprise with which we found the
identification of Sesostris as a Sethite, instead of an Egyptian
king, as we always supposed him to be.

We will close this critique by briefly noticing what Gese-
nius says in relation to Apollonius's visit to Jerusalem. It
appears that the offence that he, Apollouius, committed, was
to demonstrate to the Jewish priests that he knew the fraudu-
lent and deceptive nature of their so-called sacred writings, it
was for this offence he was tried before Felix, Festus and
Agrippa, as Paulus or Polionus. As this was a religious, and

394 ANTIQUITY UNVEILED.

not a civil offence, and not prohibited by the Roman laws, he
was finally discharged, when he no doubt fled to Tarsus, as
Gesenius states. We feel it proper to say, that during the most
of the time we were engaged in making this investigation, we
were made sensible of the assistance of a spirit or spirits, who
accompanied us.

ST. CHHVSOSTOJVI.

A Christian Father.

"Good-day sik : Are ecclesiastics and theologians of any
benefit to humanity, whatever? This is the question that is
uppermost in my mind to-day. After thousands of years of
contention about the truth of their respective systems, whether
Pagan, Jewish, Mohammedan or Christian, what real benefit
have those various systems of theology conferred upon man-
kind? To me, all those systems blend together and amount to
one thing, and this is misundertood spirit-control. Men and
women of all nations of the world, have, throughout all time,
been mediums for spirit control, but their minds were so con-
fused with the superstitions of their day, that they could not
give what the controlling spirits really intended to give to the
world through them. You will never obtain the unadulterated
truth through mediums whose minds are prejudiced. If the
mediums leaned toward error, no matter how wise and truthful
the controlling spirits were, the utterance became tinctured
with their own thoughts, as the thoughts of the spirits
Mowed through their brains. Jiut lure and there, among
the mediums of antiquity, there have been minds that were un-
biased, and it has been through these mediums that you have
received the ^ems of truth that constitute your treasures of
knowledge to-day. In my mortal life all was confusion ami
strife, and the conflict was fierce and heated not as to how
much truth there was in religion but upon such useless topics
as the Trinity, Haptism, &c, which 1 call foolish by-paths.
There has been so many spirits here who have given their tes-
timony as to t he history of Jesus, that it seems like a repetition
for me to testify upon that point. I hit I will say this, upon all
my hojM'sofan immortal life and the happiness to come from

ST. CHRYSOSTOM. 395

it, that the real Jesus was Apollonius of Tyana. This I know,
and I will at some future time write a pamphlet, any one of the
statements, of which, I will challenge the Christian Church to
disprove. In it, I will prove conclusively, that there was no
Jew named Jesus Christ, nor any such person as Jesus of Naz-
areth. The document that will prove this, is the Epistle sent
to the Emperor Trajan by Potamon of Alexandria, which is in
existence to-day, in the Ambrosian Library at Milan, but the
Roman Catholic priesthood are far too cunning to let its exist-
ence be known. Why then, you may ask, do they preserve it?
I will tell you why. Every pupil of the Roman Catholic Church
that becomes a priest, is entrusted with these secrets of that
church, and is sworn to keep them with strictest good faith,
under the penalty of death if he betraj-s them. By such means
they compel them to cling together. I come here to-day, only
because I want to do something toward emancipating mortal
man from superstition. I lived at thetime the Christian religion
first took shape, and helped to found it. I think I am a com-
petent witness as to its merits, if it has any, and as to its demer-
its which are many. I passed to spirit-life in A. D. 406, and
my name was Chrysostom.

Refer to the American Cyclopaedia for account of Chrysostom.

Underlying all religions, the Spirit of Chrysostom tells us,
was the fact of spirit control of mediums, and then says, in
terms not unworthy of his high reputation for eloquence :
" Men and women of all nations of the w r orld have, through-
out all time, been mediums for spirit control, but their minds
were so confused with the superstitions of their day, that they
could not give w T hat the controlling spirits really intended to
give to the world through them. You will never obtain the
unadulterated truth through mediums whose minds are preju-
diced. If the mediums leaned toward error, no matter how
wise and truthful the controlling spirits were, their utterances
became tinctured with their own thoughts, as the thoughts of
the spirit flowed through their brains." In that paragraph we
have the secret fully laid bare, of the cause of so much foolish-
ness and error having been taught to mankind in the names of
revelation and religion. The sensitives through whom those
revelations came were not less sensitive to mortal surroundings,
conditions and tendencies, than to the spirit influences who
sought, through their mediumship, to impart a knowledge of
truths that were necessary for the growth and progress of hu-
manity. Hence such a jumble of truth and error in every

396 ANTIQUITY UNVEILED.

religious system that has found a foothold among men, the
Christian religion not excepted. This very experienced spirit
imparts a knowledge of a fact which seems to have been too
little observed and considered, by those who arc seeking to
determine the laws governing the spirit control of mediumistic
sensitives. It is, that the spirit controlling the physical organ-
ism of an entranced medium, is compelled to make use of the
brain of the medium to materialize, in words, the thoughts
which they desire to convey to mortals ; and, that in doing
this, they find it impossible to entirely overcome the effects of
the mental habits of thought to which the medium's brain has
been subjected. That this is a great and important truth which
should be fully considered in estimating the value of any
spirit communication, needs no demonstration which common
experience does not afford. With enlightened and unpreju-
diced mediums, through whom to work, the wise, good and
loving spirits of earth's noblest, best and greatest departed
ones, would long since have banished error from the earth,
and truth would now have a universal reign among men. Let
it be the especial object of those who desire to promote so de-
sirable a condition of human affairs, to encourage in every
possible way, the attainment of "enlightened mediumship"
in order that the salvation of humanity may he rendered pos-
sible. As if to give weight to tins point of his testimony, the
spirit says : " But here and there, among the mediums of an-
tiquity, there have been minds that were unbiased, and it has
been through those mediums that you have received the gems
of truth that constitute your treasures of knowledge to-day."
Jy "unbiased" mediums, the spirit refers to such prophets,
seers and sages :is had escaped the psychological influence, in
the midst of which they had lived, and thus were rendered
susceptible to the more perfect influence of wise and good
spirits, who ever seek to enlighten mortals, and lead them
from the deeply worn highways of error over which they are
journeying, unconscious of the nearness of the better way into
which spirits of light and truth seek so persistently and lov-
ingly to lead them. In Spiritualism at least, away with all
prejudice, selfishness and bigotry, in order that unadulterated
truth may descend from the supernal realms of wisdom and
love.

In (he stormy mundane experiences through which C'hrys-

ST. CHRYSOSTOM. 397

ostom had to pass, the reader will see how vividly the return-
ing spirit recalled them when he said : " In my mortal life all
was confusion and strife, and the conflict was fierce and heated
not as to how much truth there was in religion but upon
such useless topics as the Trinity, Baptism, &c, which I call
foolish by-paths." No one can read the accounts of Chrysos-
tom's earthly career, and not see that he cared little if any-
thing about the theological dogmas which caused such fierce
contentions among the prelates of the Catholic Christian
Church, not only in the time of Chrysostom, but long after
that time. We have seen with what reluctance he was forced
to become the archbishop of Constantinople, and how, against
the imperial power of Arcadius, and the corrupt influences of
Eudoxia, he insisted on the practical observance of the moral
precepts of the Christian theology, rather than upon the
observance of the doctrinal speculations which were put for-
ward as the more essential requirements of the Christian
Catholic Church. It is not at all surprising, that his great-
benevolence, purity of life, unselfishness and love for human-
ity, should have been so little appreciated by the people of his
time, who were so completely besotted by the effects of un-
known centuries of spiritual ignorance, superstition and bigo-
try that the unusual virtues of Chrysostom should be regarded
by them as criminally antagonistic to their hoary and cher-
ished prejudices. As a spirit, Chrysostom returns to earth the
same great, fearless and steadfast friend of truth and hu-
manity that he was when he was on earth, and points us to
the great need of the hour, enlightened and unprejudiced
mediumship.

How modestly and apologetically the spirit introduces his
testimony in relation to the history of Jesus ! and with what
impressive asseveration he says: "Upon all my hopes of a:i
immortal life and the happiness to come from it, I will say that
the real Jesus was Apollonius of Tyana. This I know, and
will at some future time, write a pamphlet, any one of the
statements of which, I will challenge the Christian Church to
disprove. In it I will prove conclusively that there was
no Jew named Jesus Christ, nor any such person as Jesus of
Nazareth." The spirit says he knows these things now, and
leaves us to infer that he knew them when he was creating such
a commotion among the Christian prelates of the Eastern

398 ANTIQUITY UNVEILED.

Church in the latter part of the fourth century. But this is not
all, for he tells us that he had knowledge of the Epistle Bent to
the emperor Trajan hy Potamon of Alexandria, which contains
the absolute proof, to which he refers, that no such man as
Jesus of Nazareth everexisted. More than this, he tells us that
this Epistle of Potamon to Trajan, is in the Ambrosial) Library
at Milan, at this time, having escaped destruction at the hands
of the Christian priesthood. If this he so, it shows very plainly
that the spirits, or some of them at least, know just where the
proofs of the truth of their testimony may be found by mortals,
and gives us reason to hope, if not to expect, that some day the
truth in relation toall these ancient matters will become known
to the world generally. In order that the reader may be able
to judge of the probable correctness of this very positive state-
ment of the spirit of Chrysostom, I cite the following in relation
to the Ambrosian library from the Encyclopaedia Americana :

" This collection of books at Milan, famous in modern times,
on account of the discoveries made by Angelo Maio, was opened
to the public, in 1609, by Cardinal Frederick Borromeo, a rela-
tion of St. Charles Borromeo. The cardinal archbishop of
Milan, a lover of knowledge, caused the books to be purchased
by learned men whom he sent through Europe, and even
Asia. At the opening of the library, it contained about 35,000
printed books, and about 1->,000 manuscripts in all languages.
It now contains (10,000 printed books (according to Millan, 140-
000.) It was called the Ambrosian Library, in honor of St.
Ambrose, the patron saint of Milan. Angelo Maio, in his pre-
face to the fragments of the Iliad, which lie obtained from the
treasures of this library, has shown how the collection lias been
improved, particularly by the addition of the Pincllian manu-
scripts."

It is to this precious repository of ancient literature that the
spirit of Chrysostom refers, as containing the proof positive that
no such persons as Jesus Christ or .Jesus of Nazareth ever lived.
It seems hardly possible that any spirit, much less the spirit
of the good and benevolent Chrysostom would invent sue!) a
statement untruthfully. It is no doubt so far correct, as it was
|M>ssible for the spirit to communicate the information through
the brain of the medium. It was no doubt the principal object
of his communication, to make known the facts, that Potamon
of Alexandria wrote an epistle to the i-mperorTrajan, in which
he disclosed facts, which showed that Apollonius of Tyana was

ST. CHRYSOSTOM. 399

the real author or founder of the Christian religion, and that
Jesus of Nazareth was not. It is not a little significant, in this
connection, that the whole book of Diogenes Laertius, in which
he gave an account of the life and teachings of Potamon of
Alexandria, has been suppressed intentionally, while the history
of all the Greek Philosophers, down to the time of Potamon,
by the same author, have been preserved intact. Indeed, but
for the fact that Diogenes Laertius mentioned, in the preface
to the Lives of the Philosophers, that he had devoted a special
book to the treatment of Potamon and his philosophical teach-
ings, we would not have been permitted to know that such a
man ever lived. Notwithstanding the time when Potamon
lived and Diogenes Laertius wrote concerning him has been
concealed, and the impression has been promoted, that he
lived late in the second century at the latest. If what the
spirit of St. Chrysostom says is true, and it be a fact that
Potamon wrote a letter to the emperor Trajan, who was himself
a philosopher, he must have flourished in the reign of that
learned and liberal emperor, which extended from A. D. 97 to
117. Now, it is a well known fact, that Potamon, in his
Eclectic system of philosophy mainly followed the spiritual
teachings of Apollonius of Tyana, and was in all probability a
contemporary of the latter, who died at the advanced age of
nearly a hundred years in the beginning of the reign of Trajan.
It is therefore in the highest degree probable that Potamon did
write just such an epistle to Trajan as Chrysostom says was
extant in his time on earth, and which is still extant in the
Ambrosian Library at Milan. As Diogenes Laertius closed his
Lives of the Philosophers with that of Potamon of Alexandria,
the probability is, that he was his contemporary, and lived and
wrote in the early part of the second century,

If there are those who think that the spirit of Chrysostom
wouldnot have given that testimony asa returning spirit, let him

or her remember the reason which the spirit, in closing, assigns
forhissotestifying. "I come hereto-day," says he, "only because
I want to do something towards emancipating mortal man from
superstition." Is it unnatural, that a spirit, after nearly fifteen
hundred years in spirit life, who knew the evil effects of propa-
gating religious errors, should seek to undo the evil to which he
contributed when in the mortal form? Would it not be most
unnatural and cruel if he did not seek to do so ? The brevity of

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the communication shows how inadequate the opportunity was,
that lie availed himself of, to do himself full justice. Let us all
the more appreciate his effort, and be grateful that under the
circumstances he was enabled to give us so much instruction.

ANANIAS.

A Jewish High Priest,

"I salute YOU, sir : I was born in Jerusalem, in the year
2 B. C, as it is now called. I was the highpriest of the Jews,
from A. D. 45 to A. D. 65. My name was Ananias. You will
find a brief account of my doings in the twenty-fourth chap-
ter of Acts. I was one of the accusers of Apollonius before
Felix. The name ought to have been Apollos, instead of Paul.
The charge that was there set down against him was, that he
was a seditious and pestilent fellow. That was not the charge
made against him at all. The charge was that he had at-
tempted to enter the Holy of Holies, claiming the divine right
to do so. When the priests and populace attempted to restrain
him, ami keep him from entering there, such was his power
that he entered the Holy of Holies, and none present could
stop him. We called this power, the power of God, hut you
people call it mediums hi p. It was for this I accused him before
Felix. He had violated and profaned the temple, and Inc-
ensed him of it. As a spirit I must confess that I was more
governed in this by a feeling of jealousy than anything else.
The Jews had sworn to destroy him, but he had proselyted a
great number of them to his faith. [What faith was that?] It
was the faith of Christos or Christina. You read of Paul or
Apollos having been let down from the walls of Damascus, in
a basket ; but that occurred at Jerusalem and not at Damascus.
From A. I). 35 to A. I). G"), the only Christ that was preached
in Jlldea was the Christos of Apollonius. [Of what faith by
name was Apollonius'.*] He belonged to the Kssenes. The
I'jssenes were not Jews, as has been wrongly supposed. Any
person who followed their teachings could join the F.ssenes, no
matter what his or her nationality. This Apollos or Apollo-
nius, was summoned before Felix and his wife Drusilla, where
he produced such extraordinary spirit manifestations, that as

ANANIAS. 401

he [Felix] could not let him go, not having the power to do
so, he did the next best thing for Apollos, and kept him in
prison until his successor arrived, when he was sent to Rome,
where he was liberated. I am Ananias son of Nebedus. I am
particular in telling you this, because there Avas another high-
priest of the Jews about that time who was named Ananias."

Refer to Nouvelle Biographie Generate for account of Ananias.

The spirit who gave the above communication represents
himself to have been the pontifical accuser of Apollonius
before Felix, the procurator of Judea, and says the story of
that event is to be found in the 24th chapter of Acts. If this
statement is true, and the facts are such as to demonstrate it to
be so, then all pretence that there is anything especially divine
about the alleged outgivings and teachings, of Jesus Christ
and St. Paul, must fall to the ground and the whole religious
s3 T stem that has been erected thereon must also fall to the
ground, never again to furnish materials for any similar struc-
ture of error and imposture. In this connection, the first point
to be considered is, that outside of the Book of Acts, and the
Pauline Epistles, there is no historical mention whatever of
such a person as Paul, the Christian convert from Judaism.
No one knows who wrote the Book of Acts, nor is it known
just when it was written, but certainly not until long after the
four Gospels, the Epistles and Revelations, and in all proba-
bility, not until the early part of the fourth century. The
author of that book, whoever he was, does not refer to a single
author or book as authority for any of the statements herein
contained. Why this should have been so, if he desired to
have the truth of his statements known, I cannot well con-
ceive. I can however see very clearly why, if he was not
recording the truth, he would write just as he has done, with-
out giving a clue to the real nature of his production. Through
the communication under review, we are enabled to show just
what the Book of Acts is, and what purpose it was written for.
That purpose was to conceal the fact, that the real author of the
Pauline Epistles was no other person than Apollonius of Ty-
ana, the Apostle of Essenianism to the Greeks, Romans and
Jews, who was born just at the date fixed as the birth time of
the founder of Christianity, and who for fully three quarters of a
century from A. D. 25 to A. D. 100, devoted his life to propaga-
ting the doctrines, which in a modified and corrupted form

402 ANTIQUITY UNVEILED.

were made the foundation of Orthodox Christian Ecclesinsti-
cism. In the account of the accusation of Paul before Felix,
which begins in chapter twenty-four of Acts, to which we
lifer our leaders, we find Paul represented to have been a. lew,
and in his defence before Agrippa he is made to say that which
will be found in Acts xxvi, 4-32.

Such is the account of the hearing alleged to have been given
to Paul before Agrippa, Berniee and Festus. At that hearing
it is not pretended that Paul was required, according to the
Roman law, as previously adjudged by Felix, to meet his Jew-
ish accusers face to faee, and to justify bis actions in their
presence. The whole affair seems to have a star chamber one,
and intended to provide an excuse for sending Paul to Koine,
where he would be safe from the murderous intentions of the
Jews against him while he should remain in Ccesarea. There
can belittle doubt that, at that one-sided hearing before Agrip-
pa and Festus, Paul used the same means, whatever they
were, to gain their favor, that he had used when taken pri-
vately before Felix, two years previously, to gain the good will
and protection of the latter. It is, at least, very evident, if
Paul made any such defence of himself before Agrippa as that
put into bis mouth in Acts xxvi, when there was no one present
to confront his mis-statements, that lie did not say one word of
any of those tilings when he was confronted by bis Jewish
accusers before Felix. In order that the reader may see the
contrast between the public hearing before Felix and the
private hearing before Agrippa, we will here refer them to
Acts xxiv, 1, 4 27.

Such is the story of the accusation by the Jews, under the
lead of Ananias the high priest, against Paul, before Felix. A
greater farce than the trial was, as it is described in Acts,
could hardly be imagined. That it is a bungling account of a
real occurrence we have reason to infer; but what that occur-
rence was is a question that is by no means settled by the nar-
rative itself. View it in any 1 i lt 1 1 1 we may say it is a bungling
attempt to conceal the real occurrences, to which, whatever
facts it contains relate. That it has no reference to any person
that was ever a Jew, or upon whom the Jewish law has any
operation, is very clear. Lysias, the chief captain, took him
out of the hands of the authorities of the Jewish religion, on the
ground that he, Paul, was a Roman and not a Jew ; and this

ANANIAS. 403

claim Paul himself made in his defense before King Agrippa
a claim that Agrippa regarded as conclusive. Now, if
Paul had been a Jew, and had "gone about to profane the
temple," the proper tribunal to have adjudged him, would have
been the Jewish Sanhedrim or council, from before which body
chief captain Lysias took him by force while he was being
tried. In his defense before Felix while he is made to appear
to have denied that he attempted to profane the temple, he in
the next sentence confessed that he did so, according to the
Jewish definition of what constituted such profanation. He
says : " But this I confess unto thee (Felix), that after the way
which they call heresy, so worship I the God of my fathers,
believing all things which are written in the law and the
prophets." But he went further and admitted that he had
been found by his accusers "purified in the temple." If, puri-
fied according to Jewish worship, he had been found in the
temple, it would have constituted no ground of accusation
against him ; but he claimed to be there, purified by some
heretical observances, which was necessarily, in the eyes of the
Jewish authorities, an offence against their religion, and which
it was within their jurisdiction to try, to condemn and to pun-
ish for, and especially if the offender was, or had ever been a
Jew. Again, in his hearing before Agrippa, he stated his
defence to be that he had called upon the people of Jerusalem
a'nd all the coasts of Judea, "that they should repent and turn
to God, and do works meet for repentance. For these causes
the Jews caught me in the temple, and went about to kill me."
That Paul had committed some great crime against the Jewish
law, and one requiring death, there can be no doubt. The
only question is, what was the crime? If we now turn to the
communication of the spirit of Ananias the high priest, who
was the official accuser of Paul, we will find the whole matter
explained in a remarkable manner, and so conclusively as to
leave no room to question the substantial truth of his statement,
in regard to this whole affair.

In the first place the spirit tells us that the person whom he
accused before Felix, was Apollonius, a Greek Essene, orNaza-
ritefollowerofChristosorChrishna, and who was called Apollos
instead of Paul. If this be true, it is very evident that the
intention was to so change the name of the accused, in the Book
of Acts, as to prevent the real person from being identified.

404 ANTIQUITY UNVEILED.

This will be shown to be the fact by all the circumstances ns
they are therein related. Ananias tells us that he did not
charge A pollonius with being a seditious and pestilent fellow, as
alleged in Acts; but that he did charge him with profaning
the temple, and committing, what was in the eyes of the Jews,
the crime of all crimes, that of invading the Holy of Holies in
the temple. The truth of this statement is singularly sustained
by Philostratus's Life of Apollonius of Tyana, which life was
largely devoted to making himself acquainted with all the
secret doctrines and ceremonies of the various religions and
mystical systems of his time. Philostratus relates that when
at Ephesus, Apollonius sought admission to the mysteries of
the Ephesian goddess, which was refused him ; and on his in-
sisting upon his right to be admitted to them, his life was
threatened by the Ephesian priests, so that to save himself he
was obliged to flee by night , but before doing so he predicted
a fearful pestilence that was to come over the Ephesians, when
they would be glad to invoke his healing powers. As Apollo-
nius predicted, the pestilence did occur, when he was sent for,
and by his influence over the afflicted people, he soon banished
the pestilence. On his again demanding initiation into the
mysteries of the Ephesian temple, he was welcomed by the
Ephesian priesthood to their most interior secrets. With the
exception of the refusals at Ephesus and Jerusalem, Apollonius
found no difficulty in being initiated in all the religious myster-
ies of his age, not excepting the mysteries of Persia, India
and Egypt. It is, therefore, in the highest degree probable,
that on Apollonius going to Jerusalem, and knowing he would
be refused admission to the Holy of Holies, by the Jewish
authorities, that he watched an opportunity to obtain a know-
ledge of the secrets of that sacerdotal humbug that finding
such an opportunity he attempted to enter the Holy of Holies,
in which attempt lie was opposed by those who were present,
and that having overcome the resistants, he had entered the
carefully concealed place, and discovered the fraud that was
there concealed. The language of the charge which Ananias,
through Tertullus, made against Paul was "Who hath gone
about to profane tin- temple.'' This is just what spirit Ananias
tells us, that Apollonius, called A polios, did at Jerusalem.
Ananias admits that he was animated more by jealousy than
by sectarian hatred, in his deadly hostility to Apollonius ; and

ANANIAS. 405

very naturally so, after such a display of "the power of God"
as Apollonius had manifested, in forcing his way into the Holy
of Holies. In this Apollonius certainly had profaned the tem-
ple; and, according to the Jewish law, merited death at the
hands of the Sacerdotal power.

Ananias says that Apollonius had proselyted a great number
of the Jews to his faith, and in reply to my question, stated
distinctly that his faith was the faith of Christos or Crishna ;
and subsequently he adds-: "Pie" Apollonius, "belonged to the
Essencs." Here we have three points repeated, that had been
testified to most positively by other spirits who had previously
communicated. Ananias says that Apollonius was an Essene,
this was undoubtedly the fact. Now on the other hand, Ter-
tullus, when arraigning Paul before Felix, charged him with
being a "ring leader of the Nazarenes." Who then were
the Nazarenes? There was certainly never any sect of the
followers of Jesus Christ who were called Nazarenes. In the
Old Testament, there are but two mentions made of Nazarites,
who were distinguished as a religious sect ; and, in the New
Testament no mention is made of them whatever, while it is
certainly known that there was a sect of communistic ascetics,
who were known to be especially hated by the Jews, who were
called Nazarites. It is also a fact, clearly ascertained, that the
Nazarites, in their religious doctrines and ceremonial obser-
vances were very analogous to the Essenes, who seem to have
swallowed up the older sect about the middle of the first cen-
tury A. D. The word Nazarite was manifestly changed to
Nazarene, for the same purpose of concealment of the identity
of the person alluded to, and in the same manner that Apollos
was changed to Paulus. Now, Apollonius, being an Essene
and a ringleader of them, as was the fact, Tertullus hq doubt,
charged him with being a ringleader of the Nazarites, the name
by which their opponents, the Jews, designated them. Now, no
one has ever pretended that the Paul of Acts was a Nazarite or
an Essene and such a charge against him would have been
preposterous. The person accused before Felix was no doubt a
ringleader of the Nazarites, as he does not appear to have made
any denial of the charge. It is therefore rendered almost cer-
tain, even from the account in Acts itself, that the person there
accused, was Apollonius of Tyana, as Ananias, himself testifies
positively was the case.

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The spirit testifies to another point, in relation to the Es-
senes, which is undoubtedly correct; and that is that the
Essenes were, in no sense, a Jewish sect, as theological writers
have supposed and claimed. They included in their number
not only Jews, but the people of every nation who adopted
their rules and modes of life. But a still more important
point is, that the Nazaritesor Essenes were followers of the
Christos or Chrishna of the Hindoo Gymnosophists, and not
of Jesus Christ at all. This seems entirely consistent with
what is known of their religious doctrines and ceremonies.
Like the Hindoo Gymnosophic followers of Chrishna, they
lived a communistic and ascetic life, and excluded from the
people around them, who were not of their faith like them
the Essenes reverenced the sun, as the emblem of light and
life, and like them they were believers in the life of the spirit
after the death of the body, and sought spiritual development,
and spirit communion through the cultivation, of Spiritual
mediumship. In a word they were the Spiritualists of their
time, and as such were as much hated and persecuted by the
prie&ts of their day, as the Spiritualists of to-day, are by the
priests of every religion now in existence.

The Spirit says : "You read of Paul or Apollos, having been
let down from the wall of Damascus in a basket ; but that oc-
curred at Jerusalem, and not at Damascus." The spirit refers
to what is said in Acts ix 1!), 2i), 21, --, 2.J, 24, &c, to which we
refer our readers.

Now there certainly was no occasion for this spirit, if he
had a purpose to deceive to contradict the allegation that the
escape of Paul or Apollos by the basket was not correctly
stated, as having taken place at Damascus, but that it oc-
curred at Jerusalem. If it was not true, or could not bo
shown to be so, it was risking the self-impeachment of his
veracity. Hut let us see which is the most probably correct.
Damascus was not a Judean city, and not under the control of
the Jews at the time in question, and it is hardly likely the
Jews would have contemplated so dangerous an o He nee as the
murder of Saul for no ot her cause than t hat he preached doc-
trines that were offensive to them. It is not pretended that
Saul preached a crucified Christ, nor that he had charged the
Jews with the brutal murder of Christ. The story is certainly
very improbable in any view we may take it. Now, at Jerusa-

ANANIAS. 407

lem the situation of affairs was very different. The Jews were
there the prevailing portion of the people, and they would
naturally be greatly incensed at any such effort to proselyte
the Jews ; besides it is admitted, in the same connection, that
Saul had to flee from Jerusalem to save his life, and he was
assisted to do so by the brethren. [Who were the brethren?]
That was the especial designation of the Essenian or Nazarite
brotherhood. But we are not obliged to confine our question-
ing of the correctness of the Damascus story to < onjecture for
the same Saul under the name of Paul tells the same story
himself, in 2 Corinthians xi, 32, 43, as follows :

" In Damascus the governor under Aretas the king, kept the
city of the Damascenes with a garrison desirous to apprehend
me ;

" And through a window in a basket was I let down by the
wall, and escaped his hands."

Now there is something very contradictory in these two
statements. In Acts it was the Jews who threatened the life
of Saul, and to avoid whose vengeance he escaped in the
manner stated, while in 2 Corinthians, it was the Syrian gov-
ernor who was desirous to apprehend him, no doubt for some
civil offence, and not for a religious one at all. At any rate it
is most improbable that either King Aretas or the governor of
Syria were Jews, or governed by Jewish hostility to Saul. The
natural conclusion is that the author of Acts has largely con-
tributed to enhance a simple statement put into the mouth of
Paul, in 2 Corinthians; or, on the other hand, that the two
verses last quoted were afterwards interpolated in the 2 Corin-
thians epistle, in order to give some authority to Acts on that
point. It does indeed look very much as if the latter conjec-
ture is the true one; for those verses close chapter xi, and
have no connection whatever with what precedes or follows
them. Such is the muddle in which these Testament makers
have involved the simplest and most easily ascertainable and
reconcilable matters. To blunder constantly seems to be the
inevitable fate of all who seek to conceal the truth or to pro-
pagate falsehood.

I now come to the consideration of the last point of the
spirit testimony, which is in every way a most important dis-
closure ; and that is the secret of Paul's alleged mysterious in-
fluence over the minds of Felix, Festus and Agrippa, as well

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as over the minds of Drusilla and Bernice. Ananias (ells us
that when privately in the presence of these influential rulers
in Judea, he, Apollonius, produced such extraordinary spirit
manifestations that they were convinced of the truth of his
teachings. As it was, Apollonius, the ringleader of the Nazar-
ites, who wrought these spiritualistic marvels, and not any
Saul of Tarsus, or Jewish convert to Essenian Christosism, we
need have no difficulty in accepting the spirit's statement as
true, that Apollonius of Tyana, and Saul of Tarsus, afterwards
called Paul, were one and the same historical personage.

Having thus fairly established the authenticity and truth-
fulness of the communication, we cannot too highly estimate
the importance of the spirit testimony of Ananias to the fact,
that the only Christ that was preached in Judea, from A. I).
35 to A. I). (>0, was the Christos of Apollonius. Now the
Christ os of Apollonius was not the Judean Christos, and had
no relation to any Jesus Christ whatever. It is because the
latter Christ is claimed by Christian writers to be the Christ of
the Esscnes, that his identity with the Hindoo Christ, of the
temple of Math lira, on the Jumna, becomes an incontroverta-
ble fact. So many facts, all attested by the testimony of the
spirits of those who had personal knowledge of them, and all
concurring in so remarkable a manner in leading us to one and
the same conclusion, render it certain that the world has been
held for decades of centuries in the meshes of religious decep-
tion of the most high-handed and iniquitous character.

CHARLES MARTEL. 409

King of France.

"I will salute you by saying : I hope the truth will
triumph although it has many opponents. 1 was a warrior
not a priest, I am known as Charles Martel. I was the grand-
father of Charlemagne, and secretly not openly a materialist
in my belief. I overcame the Saracens in battle; for which I
am heartily sorry as a spirit, for I believe that my victory over
them kept Spiritualism back, for a thousand years. And what
a singular army it was that I commanded ! It was in three divi-
sions, each of which had to be kept entirely separated from the
others, or they would have killed each other about their differ-
ent religious beliefs. The first division was composed of troops
drawn from what you term Italy, Greece, and in fact from all
the countries along the shores of the Mediterranean Sea. Their
religion was the worship of Jupiter and their standard an imi-
tation of your plow. The second division Mas drawn from Gaul
and Germany, and they were worshippers of Christos. Tbeir
battle standard bore the figure of a lamb. The third division came
from Britain and Scandinavia and their standard had upon it
a pine or some other evergreen tree. They Mere M-orshippers
of Hesus. Those were the principal religions of my time; and
there M r as much similarity betM-een the last two mentioned.
The followers of Jupiter M-ere distinguished for their multiplic-
ity of gods, as every force in nature and every human passion
had its presiding god or goddess. You may imagine the diffi-
culty that I labored under to have to control these three hostile
forces and to use them MMthout allowing them to intermingle.
Their religious hatred of each other would have overcame them
much sooner than the enemy could have done it. The spirit
who will follow me, will be Radbod. We always fought
against each other when we happened to meet ; but as spirits
we are endeavoring to pave the way for a true knowledge of the
past, in relation to the Christian Church. As I before said, as
a spirit, I have one grand regret, and that is, that I ever stop-
ped the advance of the Saracens. Fraternally, Charles Martel.

Refer to Xouvelle Biographic Generale for account of Charles
Martel.

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RADBOD.

King of Friesland.

" I will greet you for the spirit for whom I will speak. I
will also greet you for myself Aronamar. The spirit for whom
I will speak, drove out from his domains a disciple of Boniface's
who came there to convert his people from Hesusism to Christ-
osism. He says his name was Swivert. He says he heard all
that this Swivert had to say, and he became convinced from
that that he had originally gotten his religion from Hesusism,
and Christosism was only an offshoot of Hesusism ; hut as a
spirit he has found that the reverse of this is true. On his
driving out this Swivert, he went back to Charles Martel and
enlisted him in his favor, and this finally brought on a war
that had for its object the establishment in Friesland of the
religion that was taught by Boniface. But finally it became
the desire of Charles Martel to possess the whol i of the territory
of Friesland, and they contended for the remainder of their
lives for the supremacy over it, sometimes one gaining and
sometimes the other. This Radbod says that Hesus, as he
understood the matter, was not the god of their religion. He
acted in the same capacity for them that Apollonius did for
the Greeks and Romans in bringing the Hindoo gospels into
the Roman provinces. Hesus brought the same gospels to
Marseilles about B. ('. 8T). He was a merchant, or trader, but
became a propagator of the doctrines of Hesusism. The hook
from which lie taught was called Arjouna, after Arjun the
disciple of Christ os. As the name of Pauline Epistles was
given to the writings of Apollonius, so they gave the name of
Hesus to similar writings which were given to Ids disciples
and carried all over Northern Furope. Therefore, Hesusism
began eight hundred years before the Christian era ; Christos-
ism dil not b;'gin in Western Firope until seven hundred
years after that era. Hesusism had trained a yreat ascendency
there and had some of the finest schools in Ireland and Gaul,
ami was ardently taught "by St. Patrick and others. The
communicating spirit says this i< given you to be published, so
that there can lie some light as to his times to those who are
not too blind to see. His name is Radbod."

Refer to Biographic Universelle, article Charles Martel, for
account of Radbod.

WINFRED ST. BONIFACE. 411

We deem it best before commenting upon this communication
from Radbod to give the communication of Winfred, or St*
Boniface, as the two communications are so intimately con.
nccted with the same points of ancient history as to make their
joint consideration most desirable.

WlfiF^ED^O^ ST. BOfilFRCE.

A So-called Christian Saint.

" I greet you sir : It is strange that the Catholics of to-
day claim me as having been one of the expounders of their
doctrines. They are wide of their mark. I was a priest of
Christos. I was born in 680 A. D. and died about 734 or 736. I
had three disciples. One of them went to Britain, another
through Germany, and Swivert, the third, went to Friesland,
with what success the king of that country (Radbod) has in-
formed you. The other two met with failures. I had a good
deal to do with influencing the zeal of the Christosite division
of Charles Martel's army. In fact my position in that matter
was similar to that of Peter the Hermit toward the Crusade in
after years. I belonged to the religious faith which I called
reformed Christosism, and, as it was taught by me, it was set
forth in the books that were rejected at the Council of Nice.
In that way I was at war, spiritually speaking, with the
teachers of the original Christosism my position being
about the same toward them as Martin Luther's position was
towards Catholicism. About the only remnants of my teach-
ings now extant, as they were before they were changed and
interpolated, are to be found among the Maronites of Mt.
Lebanon. I believe, and in fact I may say that I know, that
the books rejected at the Council of Nice were of more impor-
tance as truly defining Christosism, than tbose which were
adopted. My original name was Winfred. It was afterwards
changed to Boniface. I was a Briton. I was born in the
vicinity of what is called Durham."

Refer to Encyclopaedia Americana for account of St. Boniface.

In the three communications of Charles Martel, Radbod,

and St. Boniface, we have a concurrence of testimony such as

412 ANTIQUITY UNVEILED.

is most rare on any point of ancient history. The first of the
throe spirits to communicate, Charles Martel, tells us that the
army lie collected to drive hack the Saracen invaders of
France, was composed of throe divisions, two of which, he
says, were made up respectively of the followers of Christos,
and the worshippers of Ilesas. And further, that there was
much similarity between those two classes of religionists. If
tins is true, then it is certainly a fact that as late as A. D. 741,
when Charles Martel, died, the followers of Christos were not
worshippers of Hesus, nor the worshippers of Hesus the fol-
lowers of Christos, and that these two classes of religionists of
Charles Martel's army were so hostile towards each other that
if they had been allowed to come together, they would have
set to cutting each other's throats. More than tins it becomes
very evident that Christianity as it was established by the
Council of Nice, had no place in any of the countries whence
Charles Martel drew his forces to drive back the Saracen Ma-
hommedanism that advanced upon France from Spain. This
is absolutely corroborated by the testimony of Radbod, king
of Friesland, who, through the spirit interpreter of his mes-
sage, tells us that Hesusism was the religion of his country
as late as A. D. 700, and that Christosism was not only not ac-
cepted by the Frisians, but its introduction was resisted even
to a resort to arms, to prevent it. The spirit testifies upon this
point with surprising clearness. He states that he drove out
from Friesland a disciple of Boniface, who was sent there to
convert his people from Hesusism to Christosism and that the
name of this disciple was Swivert, no doubt the Swidvert who
is mentioned as having been sent, or who went from Britain
to Friesland to convert the heathen worshippers of Hesus of
that country. As Boniface gave the name Swivert, as well as
the interpreter for Radbod, I infer that the correct name was
Swivert and not Swidvert, or if the latter it was pronounced
Swivert. Radbod tells us that he allowed Swivert to fully ex-
pound his religious doctrines to him, and thus became con-
vinced that Swivert's religion, which the spirit calls Christos-
ism, was only an ofi'shoot of Hesusism, his own religion and
that of his countrymen. He tells us, however, that as a spirit
he had discovered that the reverse of this was true, and that
Hesusism was an ofi'shoot of Christosism. The questions not
explained by these communications are in what respects these

WIXFRED ST. BOXIFACE. 413

two religions differed and in what respects they agreed. It
would not be a very difficult thing to surmise the truth in rela-
tion to these matters, but I prefer to wait for fuller spirit testi-
mony upon those points. It is enough for our present purpose
to know that Hesusism and Christosism were regarded by
their followers as being not the same religious faith, however
analogous they may have been, and that they were so far an-
tagonistic to each other as to justify war to prevent the one
religion from overcoming the other. It would seem to have
been merely a conflict between priestly factions who were
unwilling to blend their interests and thus have ended their
bloody strife. Radbod tells us that upon his driving Swivert
from his dominions, the latter went to Charles Martel, and
enlisted him in his favor which led to a war, the object of
which was the establishment in Friesland of the religion that
was taught by Boniface.

I stop here to ask the reader's attention to two points of this
most interesting and valuable communication. Radbod tells
us that Swivert was a disciple of Boniface, and does not make
any allusion to either Boniface or Swivert being Roman Catho-
lic Christians. Again he tells us that his war with Charles
Martel was net about Roman Catholic Christianity, but about
the religion of Boniface. There is a volume of meaning in
those twice repeated references to the religion of Boniface. It
is not pretended that Boniface consulted the Roman Christian
Church about his scheme to convert the heathens of Germany,
Friesland, Scandinavia, etc. nor that he had any authority
from that Church to take the measures he did. It is very
evident, therefore, that the movement of Boniface was one
entirely independent of the Roman Catholic Church. As the
reader will see in the biographical sketch of Boniface to which
we refer when Boniface failed in converting the Frieslanders
to his religion, lie did not report his failure to the Roman
Catholic authorities, nor did he complain to them of his treat-
ment at the hands of Radbod. These facts all point in a very
conclusive manner to the fact that Boniface did not regard
himself as a Roman Catholic Christian at all, or as in any
especial way related to the Orthodox Christian religion. Boni-
face went back from Friesland to England, where we are told
he was an abbot, but as abbot of what, or by whom created we
are not told.

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Wo are told, however, that in 718, Boniface went to Rome
where Gregory II authorized him to preach t lie gospel to all
nations of Germany. It seems that after the visit to Home he
resumed his attempt to convert the Frieslanders to his religi-
ous views. It is not pretended that he preached to the Ger-
mans and Frieslanders, Jesus Christ and him crucified, nor
that he preached the paramount Christian authority of the
Roman Church. It is, therefore, almost certain that Boniface
was not a Roman Catholic Christian, as he distinctly tells us
he was not. It is more than likely that he went to Rome in
718 to get the Roman Church to use its influence with Charles
Martel to induce the latter to support him in his scheme of
proselytism in Germany and Friesland. It is hardly likely he
went to Rome to obtain a consent to a scheme which he had
undertaken and carried on without any such consent or au-
thorization ; his object must have been one independent of
Roman Catholic authority. This is rendered almost certain
from the fact that two years later he was invited to Rome,
where lie was made a bishop, we are told, by Gregory II.
This may or may not have been the case, but if it was done, it
was because the Roman Church sought in that way to appro-
priate the missionary labors of Boniface among the worship-
pers of Hesus. As Boniface was invited to Rome, and not
cited to appear there, it shows that as late as A. I). 723, when
Boniface was in his 4;Jd year, the Roman ChurJi did not claim
to have any theological or ecclesiastical authority over Boni-
face and his missionary labors. This is a point to he specially
remembered in connection with what the spirit of Boniface
says in relation to his religion and the nature and object of his
proselyting scheme. In the meantime I will return to what the
spirit of Had bod said through his spirit interpreter in relation
to Hesus and the religion that was taught on his authority.
This is a matter of the greatest moment in connection with the
correct history of the religious state of Western Europe prior to
the establishment of the Roman Catholic Christian religion in
that portion of the world.

He tells us that Hesus was not worshipped by t lie Frisians
as a god, nor as the object of the religious worship that was
conducted in his name, lb; says, he, Hesus, acted in the same
capacity in relation to that religion that Apollonius did in rela-
tion to the Hindoo gospels which he preached to the Creeks.

WIXFRED ST. BONIFACE. 415

In other words he was the introducer of the religion of Chrish-
na of the Hindoos among the barbarous people of Western and
Northern Europe. Radbod, through his very intelligent spirit
interpreter, tells us that he, Hesus, brought the same gospels to
Marseilles, about B. C. 800. It would thus seem that many-
centuries before Chrishnaism or Christosism obtained a foot-
hold in Greece or Rome, the religion of the Hindoo Chrishna
had been carried into Western Europe by way of Marseilles.
Whether by a person by the name of Hesus or not, may admit
of reasonable question. It is known that the Phoenicians, at a
very early period, had established extensive commercial rela-
tions between the cities of Tyre and Sidon and India and the
East, on the one hand, and between those cities and Western
Europe, by way of Marseilles, on the other. It would appear
from the spirit testimony of Radbod, that in the course of this
commercial intercourse between India and Western Europe,
some learned man among those Phoenician merchants, who
being conversant with the languages of India and of the
European barbarians, conceived the idea of introducing among
the latter the religion of the Brahmins of India, and with that
view procured and conveyed to Marseilles the Hindoo gospels
in relation to Chrishna. This religion was one in which the
Sun, the great centre of light, heat and life, was the main ob-
ject of veneration, as it had been of every religion that was
ever formulated or taught, not excepting the most orthodox
phases of Christianity. It was, without doubt, at the time of
the introduction of the Hindoo gospels at Marseilles that
Druidism took its rise as a theological organization, in as much
as it is a historically known fact that Hesus was, with the Gal-
lic Druids, especially a venerated character, and it was, no
doubt, from the Gallic Druids that the worship of Hesus
spread over Germany, Scandinavia, Friesland, Britain and
Ireland. I am of the opinion, however, that Hesus was not so
much a man, as a general name of the Phoenician worshippers
for the Sun-god, by the Greeks called Bacchus, and by the
Phoenicians called Ies, Yes, or Jes, which may have been
modified by Greek transmission into Hesos, or by the Latin
transmission into Hesus, as the name was written or spoken
by the Gallic Druids. In the course of so many hundred
years the belief may have become general that Hesus was a
merchant or trader who abandoned his business to become the

41(J ANTIQUITY UNVEILED.

founder of the Druid worship of Hesoa or Hesus. This is a
point, however, that isofno material importance in this connec-
tion. It is enough to know that the Hesusism of the Gallic
Druids was essentially an offshoot of the Oriental religions of
India and Phoenicia, in which the Sun, under the personifi-
cations of Chrishna and les, or Jes, was the central object of
veneration. But the spirit did not stop there, hut says: "The
hook from which he '(Hesus)' taught was called Arjouna after
Arjun, the disciple of Christos." He then adds: "As the
name of the Pauline Epistles was given to the writings of
Apollonius, so they gave the name of Hesus to similar writ-
ings which were given to his disciples and carried all over
Northern Europe." Whether this is true or not as to the facts,
it is sufficient for us to have so much reason to believe that
such was the general belief in relation to the origin and nature
of the worship of Hesus, in the time of Iladbod.

It is hardly likely that such a history of Hesusism prevailed
at that time without either a more or less reliable historical or
traditionary basis existed for it. Indeed, it is wonderfully in
accord witli all historical probability. If Hesusism had been
so long established in Western and Northern Europe as fifteen
hundred years, under the management of the Druids, at the
time of Radbod, it was natural that this Frisian king should
have regarded it as much older than the Christosism which
found its way there, and just as natural that as a spirit he
should have found that Hesusism sprang from Christosism, in
as much as it was certainly several hundred years younger than
the Brahmanical religion of Chrishnaism, from which it was
almost certainly derived. It had long been known that there
were remarkable analogies between the religions of the Brah-
mins and the Gallic and Celtic Druids, but why this was so
has never been explained publicly, in modern times, until
returningspirits through t his medium, made these astoundingly
valuable disclosures in relation to these long lost facts. Mod-
ern writers have been led to conclude that the Druid* had no
written works and that they taught their religion orally and
traditionally only. In the light of these spirit testimonies, it
is almost certain that this is a mistake. Druid schools were
almost certainly established in Gaul, Britain and Ireland, and
were nourishing as late as the eighth century, and perhaps
later. That St. Patrick was a Druid, and his school at Armagh

WINFBED ST. BONIFACE. 417

a Druid school, is a fact testified to by the spirit of St. Patrick
himself. We cannot dwell at greater length upon this telling
anti-Christian testimony of Radbod, king of Friesland, and will
proceed to the still more important testimony of St. Boniface,
as he has been called, in relation to the same subjects of that
period of the world's history.

The spirit Boniface opens his testimony by expressing his
surprise that the Catholics of to-day should claim him as having
been one of the expounders of their doctrines ; and then says :
"I was a priest of Christos." At what place, he does not tell us.
But we may infer, at some place on the continent of Europe, as
he speaks of having sent one of his three disciples to Britain.
It is not pretended that Winfred, or Boniface, attempted to
convert the heathens of Britain to his theological views, nor is
it pretended that he made any movement of a proselyting char-
acter until after he had left his native country. This is all the
more strange, if after leaving that country, he felt it necessary
to send a disciple to that country to propagate his views and doc-
trines. The great probability is that he was educated in Britta-
ny, France, where there were numerous schools, and then
decided to go out and preach what, as a spirit, he calls reformed
Christosism. Prior to this time he may have leaned to the
Hesusism of the Druids, but meeting with evidence in his
course of studies of the fact that Hesusism was but a corrupt or
altered Christosism, a3 the spirit of Radbod testifies he knows
to have been the fact, he decided to reinstate Christosism in
something like its original purity. The probable correctness
of this conjecture is greatly strengthened from the fact that the
Christosism of Apollonius of Tyana, came into contact with the
Hesusism of the Gallic Druids, in what now constitutes the
northern provinces of France. It was in the schools of that
part of Gaul where such bitteu and unrelenting controversies
took place in relation to theological subjects in the earlier years
of Christianity in that country. The spirit names only one of
the three disciples of his theological teachings, and that one
he calls Swivert, who w T ent to Friesland. It is much to be
regretted that he did not mention the other two by name, as it
would have enabled me more fully to have corroborated the
communication.

It seems that all three of those pioneers, in teaching the
Christosism of Boniface, failed, not only as these spirits testify,

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hut as history shows. Why they failed, is stated hy the spirit
of Bad bod, when lie said that Swivert convinced him that the
Cliristosism of Boniface was but a later and corrupt version of
the Druidical Hesusism which prevailed in his dominions.
These followers of Hesus were unwilling that their ancient
religion should be superseded by a younger version of the same
religious doctrines.

Here the spirit of Boniface lets us have a glimpse at a portion
of history that has been enveloped by very thick fogs. It is
nothing less than to show us very clearly the relations which
Charles Martel bore to the contending religious controversies of
his time. Spirit Boniface says : "I had a good deal to do with
influencing the zeal of the Christosite division of Charles Mar-
tel 's army. In fact my position in that matter was similar to
that of Peter the Hermit toward the crusade in after years."
Boniface, who was a man of great foresight and ability, no
doubt saw with dread the resistless advance of the Saracens,
and the imperial ascendancy of the Crescent over the people of
Western Europe, and used all his influence and energy to
arouse a spirit of determined resistance among the rude and
comparatively ignorant masses of Western Europe, and no
doubt did enable Charles Martel to gat her that heterogeneous
army, with which he met the Saracens on the plains of Poitiers
ami made it possible for Christianity to plant itself permanently
in Western Europe. It was for these services no doubt that
Boniface obtained the friendship and support of Charles Martel,
the saviour of Europe from Mohammedan sway.

Bit let us now come to the spirit's testimony in regard to the
religious doctrines he taught. He says : "I belonged to the
religious faith which I called Reformed Cliristosism, and, as it
was taught by me, it was set forth in the books that were
rejected at the Council of Nice. In that way I was at war,
spiritually speaking, with the teachers of the original Clirist-
osism my position being about the same toward them that
Martin Luther's position was toward Catholicism." If tin-
is true then the real history of Boniface lias been lost, or
designedly concealed. Why is it not true? If the spirit of
Hon i face influenced that communication, its truthfulness is
hardly to Ik? doubted. What good reason is there to doubt that
he influenced it ? It is preposterous to pretend that it is of
mortal invention. The mortal does not live who could in that

WINFRED ST. BOXIFACE. 419

remarkable manner have successfully personated that earnest
and able religious leader. It is equally impossible to believe
that any other spirit could have untruthfully personated the
"apostle of Germany." We have the strongest possible reason
to believe that Boniface was not a Roman Catholic Christian.
Indeed, he tells us that he was not, but an active and zealous
opponent of its teachings. The Roman Catholic Church has
had its revenge on Boniface for his opposition to it, for they
have not only suppressed all trace of his teachings, but have
represented him to have entertained theological views the very
opposite of those he did entertain, and unscrupulously appro-
priated the credit of his labors.

The spirit then throws a blaze of light on the Orthodox
Christian doings of the Council of Nice. Boniface "tells us that
he knows "that the books rejected at the Council of Nice, were
of more importance, as truly defining Christosism, than those
which were adopted. " What were those rejected books ? Why
were they rejected? In what did they differ from the books
adopted? Who voted their rejection? These and scores of
other questions that force themselves upon us, the Orthodox
Christian Church has never answered, nor have the}- allowed
Boniface or any other person, who adhered to them to answer
any one of them. If those rejected books could be reproduced,
(as they may be if the power of spirits continues to increase as
it has done) the religious fraud called Orthodox Christianity
would soon be a thing of the past never again to be repeated in
any other form. Boniface thinks there may be some fragments
of his teachings, as a priest of Christos, still extant, but if so,
they will be found among the Maronite Christians of Mt. Leb-
anon. This is most probably the fact for the Maronites are the
nearest approach to the Essenian Christosites of the first cen-
tury that are anywhere to be found on earth at the present
time.

Here must close these comments. The vastness of the import
of the testimonies of Charles Martel, Radbod and Boniface, it
is impossible to over-estimate. They furnish in themselves the
materials for a special essay of considerable extent. We cannot
more than skim over the ground that they open to the view,
and must leave elaboration for a more fitting opportunity.

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LtUClUS OF CYf*E^E.

The Secretary of Damis or Demas, the St. Peter
of the New Testament.

" Peace be with you : My name, in the mortal life was
Lucius of Cyreue. I was the disciple of Apollonius and one
of the greatest propagators of the Apollonian Christosite re-
ligion. I had three different names, owing to the different
languages in which it was written Lucius, Lucas and Luke.
I was the writer or transcriber of the Life of Apollonius, as
dictated by Damis or Demas. It was 1, who helped him to
write all those epistles in the New Covenant. The four (Jos-
pels were translated from the Sanscrit by Apollonius, and they
were sent out by him in four different languages the Greek,
the Roman, the Armenian, and the Syriac Hebraic. The
Apocalypse was written by Apollonius himself. The other books
were in the form they were dictated to me by Damis and as
transcribed by me. I copied them in the Cappadocian tongue,
which was a mixture of Greek and Syriac. I am referred to
at first as Lucius of Cyrene, in Acts xiii, 1. The second place
I am referred to is, in Rom. xvi, 21. I am also referred to in
Col. iv, 13, as, " Luke the beloved physician/' and Phil, verse
24, as Lucas. I have been called by -those different names. It
was Lucian the Satirist who afterwards placed these things
in their present shape. Lucian and Marcion were the St.
Luke ami St. Mark of the Christian Scriptures. Apollonius
was deified by the Romans and his statue was set up in the
Temple of Jupiter. That is all lean now say. 1 thank you
for the privilege."

Refer to McClintock and Strong's Cyclopaedia of Theological
Literature for account of Lucius of Cyrene.

[sit not a most significant fact that, if there was an established
Christian Church from the era called the Apostolic age, that
nothing certain should be known by the ({reek and Roman
fathers of that church about any of the persons who were
said by them to have had a hand in founding that church;
and is it not an equally significant fact that there is not a
single, version of what is called the New Testament that is

LUCIUS OF CYRENE. 421

older than the latter half of the fourth or the beginning of the
fifth century? If there were older versions of it, what have
become of them? That the oldest versions now extant were
derived from an earlier source is evident, but how nearly they
follow the older versions from which they were derived wemay
never know, unless the spirits of the men who, so many cen-
turies ago, produced the latter will be able, as returning spirits
through some medium or mediums to reproduce them. Through
this means, as these spirit testimonies very plainly show, such
spirits have found the means to throw such a flood of light
upon that which remains of the original Scriptures, Jewish as
well as Christian, that little will be unexplained in the end.
Until the communication of Lucius of Cyrene, was given we
had not been permitted to know just what the Memoirs of the
Life of Apolloniusof Tyanawere, which came into the hands of
Julia Domna, the wife of Septimus Severus, and which Phi-
lostratus used so extensively in writing his Life of Apollonius
of Tyana.

But in view of what this spirit says, in relation to the matter,
it would seem that those Memoirs of Apollonius were written
by Damis, after he was ordained or consecrated by Apollonius
as "the rock" upon which he was to build his church. What
that life of Apollonius by Damis was, we cannot know, for
even those portions of it which Philostratus used, have not
been permitted to come down to us. While there are evi-
dences of suppressions more or less considerable in extent, all
through the work, there is a gap of twenty years, in Philos-
tratus's Life of Apollonius, which covers the part of it during
which he was most active and acquired most of his great re-
nown as a prophet, preacher, and worker of miracles. And
most significant of all, this gap covers nearly the whole of
what was called the period of the teachings of Jesus Christ,
which the Apostles continued.

Had the Memoirs of the Life of Apollonius by Damis, and
the biography of Apollonius by Philostratus been permitted
to come down to us as they were written, there would not be a
vestige of the Christian superstition in existence to-day. The
one has been entirely destroyed or suppressed, and the other
mutilated in the most diabolical manner, in order to hold the
human mind in the thrall of a delusion that has prevented
mankind from rising above the plane of heartless selfishness,

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despairing ignorance, grovelling debasement and inhuman
tyranny. Despite it all, the sun of truth is rising from behind
these clouds of mental and moral night, and its all conquering
rays are dissipating them as the mists of a June morning before
the rays of the summer sun. The reader may wonder why
these communications are so brief and leave so much unex-
plained that the world needs to know. As we have penned
these testimonies, as they have fallen from the lips of the
medium, we have had an almost irresistible desire to question
the spirit witnesses, in our eagerness to know all that is to be
known concerning these matters, but we have been kept too
busy as an amanuensis to have time to frame intelligible
questions, and in nearly every instance the power of the control-
ling spirit has been exhausted. We have, however, been in a
great measure compensated for the delay, by receiving through
subsequent spirit witnesses the information we so much desired,
and in a more complete and satisfactory manner than if called
out by questioning of the spirits as to the matters about which
we wanted to know.

From what the spirit of Lucius says, we may readily under-
stand why there should be so much confusion of opinion among
critics concerning the writings comprised in the New Testa-
ment, and especially concerning the epistles. When they were
written, to whom they were written, why they were written,
and what they mean, no Christian writer seems to have any
certain knowledge of. Why? Because they have started out
with the fatal errror of supposing them to be what they are not,
and persistently close their eyes, ears and understanding
against everything that will not square with their erroneous
assumptions. How long they will be able to persevere in this
folly we may not certainly know ; but not long, unless the
enemies of truth should prove stronger than the friends of truth
who ar- identified with it. We have an abiding faith this will
never again be.

Lucius tells us that Apollonius translated his four gospels
from the Sanscrit, and rendered them in four languages, Greek,
Roman, Armenian and Syriae-1 [ebraic. If this is true, then it
is wyy certain that these translated Sanscrit gospels were the
originals from which the Gospels of St. Matthew, St. Mark, Si.
liiike ami St. John were compiled, no matter when or by whom.
Why is it not true'.' The spirit who so testified h:is given

LUCIUS OF CYRENE. 423

ample evidence to establish his identity. He was the contem-
porary of Apollonius and Damis, their friend and follower, and
indeed a most intimate and trusted friend of those founders of
Christosism at the very time when it is admitted that Christi-
anity first took its rise among the Greeks and Romans. Unless
some sufficient reason to question the authenticity of this com-
munication can be given, we certainly have good ground to
conclude that what the spirit says is true. The communication
is in remarkable accord with the testimony given concerning
himself and his labors, by Apollonius and also with all the other
testimonies of spirits who have testified to events of that period.

The spirit says, "The Apocalypse was written by Apollonius
himself." What Apollonius said upon that point was, that
while on the Isle of Patmos, where ne went to seclude himself
from the world for a time, he was entranced, and his hand was
made to write that production by some ancient oriental spirit.
We therefore understand Lucius to mean that the Apocalypse
was written through Apollonius.

We may infer from what the spirit says, that Damis, after he
became the Petra, or rock on which rested the system called by
these spirit witnesses "Apollonian Christosism," had a version
of the New Testament as it then was, rendered into the Cappa-
docian tongue, by Lucius of Cyrene, and it is not at all unlikely
that it was this version which has been alluded to as the
Gospel of Peter, which, as is suppossed, came into the hands
of Marcion and Lucian, or St. Mark and St. Luke, as the
Christians have designated the Gnostic Heretic and heathen
Satirist. It must not be lost sight of that one and the same
person is meant under the several designations of Damis, Petra
or Peter, and Timotheus, the latter name being equivalent to
master or patriarch. It is the fact oft repeated, that one and
the same person has been designated by several different
names, and rarely by the real one, in the New Testament, that
has thrown that whole compilation into inextricable confusion.
If this is not what was designed by those who helped to do
it, it is singular how they could have so completely effected it.

The spirit very clearly shows that he was not the Evangelist
Luke, or the Luke who wrote the book "Acts of the Apostles,"
and in this his statement is confirmed by Christian critics.
How long will it be before every barrier will be swept away
before it? Not long we opine.

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SEVERUS.

Patriarch of Antioch.

" I oreet you, sik, by sayinq : Our efforts are directed
towards such points as we think will be likely to attract atten-
tion and cause thought. In this mortal life 1 bore the name of
Severus. I was the founder of a sect of Monophysites a fool-
ish sect, continually in my time and afterwards contending
about the Trinity. We were then trying to shape the Christian
religion as it now stands. The greatest difficulty that I found
at Antioch was when we undertook to make Hesus Christos a
Jew. When we taught that, we were frequently mocked and
ridiculed. Even the most ignorant people of those times had
their traditions and it was dillicult to make them relinquish
the teachings of their forefathers. When in the mortal form
I never thought that this Christian system would gain the
foothold it has to-day. I used it in my earth lifesimply because I
thought it was better than the religions of the numerous gods
that were worshipped by the people. There was one Jacob, a
Syrian, who did much more than myself to place the Mono-
physites in power ; but they lost all they had gained in a short
time after his death. One Felix IT, a pope or bishop, I think,
finally exterminated them. And so ended, when my sect
ended, my connection as a spirit witli this mortal plane. Since
that time I have never returned to this earth until you see me
here to-day. Myself and all my followers now belong to the
school of Plotinus in the spirit life. We are Spiritualists in this
way : We do not think spirits have any right to meddle in
mortal affairs for evil, and try to intercept all meddling spirits
who bring nothing but confusion to earth's people ; and in this
way we hope to help you. There is nothing worse for mortals
than babbling and foolish spirits. That all of us may be blessed
with the sunlight of truth is my greatest hope and most
earnest desire.''

Itefer to Smith's Dictionary of ( I reek and Roman Biography
for account of Severus.

" Of the numerous works of Severus only fragments remain."
hi these references to Severus and the part he had to shap-
ing the Christian religion, to which we refer our readers, we
have nil that his orthodox Christian enemies have permitted

AGABUS. 425

to come down to us concerning these interesting subjects.
Read by the light thrown upon them by the foregoing commu-
nication, we can well understand why so little has been per-
mitted to reach us concerning Severns and his times. It is
questionable whether Severus could properly claim to bo the
founder of the doctrine of Monophysites, as he says he was. It
is, however, very certain that he was the founder of that phase
of Monophysitism which refused all toleration of the orthodox
Christian doctrine. It is an important point of the testimony
of Spirit Severus when he tells us that, at Antioch, as late as
A. D. 513 and perhaps as late as 538 that the idea of Hesus
Christos being a Jew was ridiculed by the Syrian descendants
of the Phoenicians who were worshippers of IES or JES, the
sun god. This was no doubt the fact, and it shows that such a
thing as orthodox Christianity had not at that late date been
firmly established. The pretence that it had prevailed five
hundred years earlier is wholly untenable.

RGflBUS.

A Supposed Christian Prophet.

"I salute you, sir : My name was Agabus. In Acts xi,
27, 28, you have an account of me as fortelling a famine in
Judaea. In reading that chapter you are lead to suppose that
I came from Jerusalem, wbich was not the case. I was an
Armenian and a proselyte to the doctrines of Apollonius the
Cappadocian. I was won to that faith through the logic or
teachings of Damis or Demas. Our meetings in those days
were simply for the brethren to give way to the spirit ; and you
will notice that after all those meetings, some who attended
were sent in one direction and some in another, but in all cases
the most powerful mediums were sent to the most skeptical
people. In this laid the success of the Apollonian religion.
Apollonius, as well as Damis and his other disciples knew that
success was to be won hy evidence. Apollonius learned this
from the Gymnosopliists of India ; and for that reason, in the
first and second centuries, they used mediums to propagate

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their system. The followers of the religion of Apollonius, treat-
ing of Christos or the Indian Christ, was made up of nearly oil
the nations that he could then reach, and in fact had very little
to do with the Jews, who are made to appear, by the Christian
hooks, to have been the principal adherents of that religion.
The fact is that the most powerful propagators of it were (J recks
and Romans: and that is why you find most of the epistles
written in Greek or Latin. These two nations and those tribu-
tary to them were the most powerful adherents of the Christ-
osite Apollonian system. You will notice that I do not call any
of these movements religions, but only systems, because there
can be no religion, as I have found out as a spirit, but that
which is founded on the scientific book of nature. This idea
of a descent of God among men, or of men being god-made, is
something that all humanity will have to get rid of, and the
sooner they do it the better. I passed to spirit life in about A.
D. 97."

liefer to McClintock and Strong's Cyclopaedia of Theological
Literature for account of Agabus.

Agabus deemed it unnecessary to say more than that he was
the person mentioned in Acts xi, 127, 28, in order to identify
himself. He does not say whether he did or did not make the
prediction, concerning the famine therein mentioned, but he
expressly denies that he went down from Jerusalem to Antioch
at that time. He tells us lie was an Armenian, and had been
converted, not to faith in Jesus Christ, but to faith in the doc-
trines of Apollonius the Cappadocian, and this through the
logic of Damis or Demas. The spirit leaves us to infer that at
that time a meeting of ( 'hristosite mediums was held at Antioch
which he as a medium attended, and that he did then and
there make a prediction or rather his spirit control, called the
"Holy Ghost" in Acts xxi, and the "the Spirit" in Acts xi,
not unlike that mentioned. It would seem that these mediums'
meetings were not unfrequent and were held to assign the work
of proselyting to each of those who were entrusted with the
public work of demonstrating the power of "the spirit." or
"Holy Ghost" through them. From the fact that Agabus is
specially mentioned among the mediums who assembled in
Antioch (about A. I). 4o) we may infer that lie excelled as a
medium for prophecy. The spirit very wvll says that it was
in t lie extensive use made of inediuinship in the first and second
centuries, that lay the secret oft lie great success that attended
the system of Christosisin that Apollonius tic Cappadocian

JOHN BIDDLE. 427

sage established in the Roman world. It was only after Apol-
lonius returned from his visit to the Gymnosophist followers of
Christos in India that he set about founding the system which
the Christian hierarchy and Church fraudulently appropriated
in the fourth century, as something that specially belonged to
them, and not to Apollonius, the real creator of that system.

Agabus certainly states what was the fact when he says that
the Jews were least of all concerned with the Christosism from
which Christianity was borrowed or stolen. We prefer to say
stolen, because the efforts which have been made by the Christ-
ian Church to deprive Apollonius of the credit of his theological
teachings, show that the appropriation of his labors was dis-
honest and criminal from the outset. Agabus has manifestly
learned the folly of religion as a means to spirit happiness ;
and we fully agree with him that the idea of a god descending
among men, or of any man being god-made must be abandoned,
and the sooner it is done the better for all humanity.

An English Theologian.

" Good day, sir : During my mortal life I was a Socinian
writer. My name was John Biddle. I was many times in jail
for denying the truth of the Trinity ; and I finally died in
jail, of what is termed jail fever, and all because I could not
raise one hundred pounds sterling. To convey to your mind
any idea of the indignation 1 feel at the way I was treated by
the Christians would be utterly impossible. They knew, as did
President Bradshaw, my most bitter opponent, that what I as-
serted was the truth. My doctrines were founded upon the
same facts that your Modern Spiritualism rests upon, with this
exception that what you call spirits, I called angels. All this
drew upon me the hatred and malice of the priests of my time,
who petitioned parliament and the king to have my teachings
suppressed. My writings were burned. But since I entered
spirit life I gathered around me a force of congenial spirits,
and if I do not succeed in making my mark upon the Christian

428 ANTIQUITY UNVEILED.

Church before long, it will not be because I have not tried bard
enough to do it. 1 would say to you, foster skepticism wherever
you can, for it is the axe that will cut down the tree of super-
stition. I am sorry to see your difficulties, sir, and that you
find so few helpers in your battle for truth. I was thrown into
prison in May, and died there in September 1662."

Refer to Biographic Universelle for account of John Biddle.

Who can say how far the Spirit of John Biddle has not had
a hand in setting on foot and maintaining the movement
known as Modern Spiritualism. He explains how it was that
at the risk of his life, and all that a man holds dear, he defied
the power of the priestly, bigoted Christians of his time and
denounced doctrines of the Holy Trinity as untrue. He says
his doctrines were founded on the same facts which support
Modern Spiritualism, to wit : The spirit life, spirit return, and
spirit communion with mortals, with the exception that he
regarded those returning spirits as angels. Under such inspira-
tion lie was made bold to defy the whole power of ths English
priesthood. There is no mention of Biddle having been con-
fined, at the time of his death for the non-payment of one
hundred pounds sterling. With that exception the communi-
cation is in remarkable accord with what has been recorded
concerning him. It is a demonstrated fact, that by their perse-
cutions in the past, the Christian Churches, Catholic and Pro-
testant, have been filling the spirit world with enemies who
will yet see the utter over throw of the power that they have so
cruelly and unscrupulously labored to perpetuate.

ST. FRANCIS DE SALES. 429

ST. F^RfiCIS DE SflLiES.

A Bishop and Priest of Geneva.

" I greet you Sir : When here, I never hesitated to preach
the truth in the presence of heretics. I wish to ask you how
you, a small body of people and in so small a minority, expect,
successfully, to beard the powerful Catholic Church ? What
does it matter, even if you know the truth in relation to Apol-
lonius of Tyana, or in regard to Crishna Hesus, or the other
gods? You forget that all the valuable manuscripts concerning
them are in possession of our church. You will need proof to
show that your standpoint is correct ; and like many of the
Protestant Churches (all of which are nothing more than bas-
tard churches) it will appear that it lias nothing more to
support it but the sayings and doings of a lecherous monk.
You may know, when I tried to convert the famous Theo-
dore Beza, on his death bed, to the Catholic faith, that I was
in earnest about propagating my religion when here, and I am
yet so in spirit life. The priests of my church have hidden
their tracks well, and it will cost an immense outlay of time
and money to prove that these apostate spirits have been com-
municating to you the truth. You cannot do it, and I chal-
lenge you to the trial."

By way of consolation to this spirit, we assured him that ho
was widely mistaken in supposing, that in nearly every in-
stance, the testimony of those apostate spirits had not already
been proven true, and that his own spirit admissions would
furnish the best possible proof of their truthfulness. Even
this bigoted and admitted enemy of truth found himself in-
capable of falsifying in our presence, knowing, as he did, that
the information we had received and disclosed, to be what he
desired most to conceal from the world.

Refer to McClintock and Strong's Cyclopedia of Theologi-
cal Literature for account of St. Francis de Sales.

The spirit of St. Francis de Sales could in no manner have
more pointedly identified himself than by giving an accountof
hisefforts to win the aged Beza to the Roman Catholic Church.
St. Francis evidently considered that particular service as being
the most meritorious of his zealous and certainly mostremarka-

430 ANTIQUITY UNVEILED.

ble efforts on behalf of his religion. Even he could not deny
the correctness of the spirit information \\ Inch had been given
to us in relation to Apollonius of Tyana, the God Christos of
the Hindoos, and the God Hesus of the Gallic Druids. His
lame attempt to take comfort from the fact that so ranch of
evidence in support of those things had been destroyed, or was
in the private keeping of the Roman Church, showed most
clearly what a desperate strait has been foreed upon the spirit
defenders of Christianity by these remarkable spirit testimo-
nies. I will only add that the name of this spirit was given
by the guide of the medium, or we would never have known
from what spirit it came.

[The character, purposes and unscrupulous nature of St.
Francis de Sales as an individual, are fully set forth in his
characteristic communication. The admissions he makes as
to the priests of his church covering their tracks well is true
to life, also to the fact that the valuable manuscripts bearing
upon the true history of so-called Christianity are in the posses-
sion of the Church, except what have been destroyed. This
Spirit is a fair representative of the Church at large. -Compiler.

SILtflS Of} SILiVANUS.

A Disciple, not of Jesus, but of Apollonius of Tyana

" I okeet YOU, sir : I was one of the most intimate disci-
ples of Apollonius of Tyana, sometimes called Paulinus, Paul
and Apollos, according to the different dialects of the various
countries which he visited. About the first mention of me,
you will find in the loth Chapter of Acts, 22d verse. You will
also find mention of me in the 1st verse of 1st Thessalonians.
The l>ook of Aets, is set down by the best commentators as
having been written about A. I), ft), while the Kpistle of the
Thessalonians is set down for A. 1). fti. lioth of these state-
ments are wrong. The 1st Thessalonians was written about
A. D.40; and portions of Acts about A. 1). (i0 other parts of
it later. H never assumed its present shape until the time of
[iiician. The 1st Epistle to the Thessalonians was the first ever
written by Apollonius; and you will note, if you examine
that epistle, that he does not charge the Thessalonians with

SILAS OR SILVANUS. 431

those vices that are named in the other epistles. The reason
for this is very simple when understood. It was because the
Thessalonians were Chrestus-Christosites, Thessaloniea being
the capital of ancient Macedonia, and he, Apollonius, had
made a few converts there. He had to write to them very
kindly, fearing that they would go back to their old teacher,
direst us. The propagation of the Apollonian system of Chris-
tosism was opposed by the Greek Promethean system, and by
the teachings of Chrestus concerning Christos; and also by an
Ethiopian version, of which you will hear more hereafter,
from the spirits. I think I have said all that can be of benefit
or that I can now recall this morning. Yours for the truth,
Silvanus, surnamed Silas.

Refer to McClintock and Strong's Cyclopaedia of Ecclesias-
tical Literature for account of Silas.

We refer our readers to the passages in which Silas or Sil-
vanus is mentioned in the New Testament in Acts xv, 22-41.

This passage of Acts shows very clearly, that Silas, whose
real name was Silvanus, was the chosen and, no doubt, inti-
mate, if not the most intimate friend of Paul, whose real name
it appears was Apollonius. The next passage we refer to is Acts
xvi, 16, where we read :

"And it came to pass as we went to prayer, a certain damsel
possessed with a spirit of divination, met us, which brought her
masters much gain by soothsaying.

"The same followed Paul and us, and cried, saying, these men
are the servants of the most high God, which show unto us the
way of salvation.

"And this did she many days. But Paul being grieved turned
aud said to the spirit, I command thee in the name of Jesus
Christ to come out of her. And he came out the same hour.

"And when her masters saw that the hope of their gains
were gone, they caught Paul and Silas, and drew them into the
market-place to the rulers.

"And brought them to the magistrates saying, These men
being Jews, do exceedingly trouble our city." &c. &c.

If this story has any truth about it, it appears very evident
that, whoever Paul was, he did not profess or want to be known
as the "The servant of the most high God" who showed the
way of salvation to the inhabitants of Thyatira, and especially
to Lydia the seller of purple. But what in the name of common
sense could have made Paul so angry at that divining spirit?
If Paul was what the Christian priesthood have insisted he was,

432 ANTIQUITY UNVEILED.

"a servant of the most high God," that divining spirit was only
divining the truth, and Paul ought to have had the honesty to
own up to his truthfulness. But instead of doing that, he
jerks this truthful spirit out of his chosen medium. It does look
as if Paul, as he is represented to haw been in Acts, was a
''very had" Christian "egg," view him which way we will. In
Acts xvi, 25, we are told that Silas was thrown into prison with
Paul, and we read verse 26 :

"And at midnight Paul and Silas prayed, and sang praises
unto God : and the prisoners heard them.

"And suddenly there was a great earthquake, so that the
foundations of the prison were shaken : and immediately all
the doors were opened, and every one's bonds were loosed.

"And the keeper of the prison awaking out of his sleep, and
seeing the prison doors open, he drew his sword, and would
have killed himself, supposing the prisoners had been lied.

"But Paul cried with a loud voice, saying, Do thyself no
harm : for we are all here.

"Then he called for a light, and sprang in, and came trem-
bling, and fell down before Paul and Silas.

"And brought them out, and said, Sirs, what must I do to be
saved ?

"And they said, Believe on the Lord Jesus Christ, and thou
shalt be saved, and thy house."

Now it strikes us that Paul and Silas did not regard the Lord
Jesus Christ as "the most high God" ; for if they had they
would not have professed to be the servant of the former and
denied that they were the servants of the latter, which they
virtually did in resisting the allegation of the divining spirit,
in that very connection. In Acts xvii, 4, we read :

"And some of them (the Thessalonians) believed, and con-
sorted with Paul and Silas; and of the devout (J neks, a great
multitude, and of t ne chief women not a few."

This verse is perfectly consistent with what the spirit of Silas
said about Apollonius having made some converts in Macedonia
where the Christosism of Chrestus was the most generally
accepted. In verse 10 we read :

"And the brethren immediately sent away Paul and Silas by
night into Bercea."

Iti verse 1 \ and 15 we read :

"And then immediately the brethren sent away Paul, to po
as it were to the sea ; but Silas and Timotheus abode there still.

"And they that conducted Paul brought him unto Athens ;

SILAS OR SILVANUS. 433

and received a commandment unto Silas and Timotheus for to
come to him, with all speed they departed."

In Acts xviii, 5, we read :

"And when Silas and Timotheus had come from Macedonia,
Paul was pressed in the spirit, and testified to the Jews, that
Jesus was Christ."

In 2 Cor. i, 19, we read :

"For the Son of God, Jesus Christ, who was preached among
you by us, even by me, and Silvanus, and Timotheus, was not
yea and nay, but in him was yea."

In 2 Thess. i, 1, we read :

"Paid and Silvanus and Timotheus, unto the Church of the
Thessalonians, in God our father and the Lord Jesus Christ."

In the First Epistle general of Peter, addressed to the
strangers scattered throughout Pontus, Galatia, Cappadocia,
Asia, and Bithynia, chapter v, 12, we read :

"By Silvanus, a faithful brother unto you, as I suppose, I
have written briefly, exhorting and testifying that this is the
true grace of God wherein ye stand."

Reader we ask you to read these portions of what is called
the New Testament, by the light thrown upon them by the
testimony of the spirit who called himself Silvanus, but who
said he was surnamed Silas, and question if you can the truth-
fulness of that startling and momentous revealment of what
the so-called Christian Scriptures really are. He tells us that
he was one of the most intimate disciples of Apollonius of
Tyana, who was sometimes called Paulinus, Paulus and Apollos
in the different countries which he visited. He expressly claims
to have been the person called Silas, in the Acts of the Apostles ;
but who is rightly called Silvanus in 2 Cor. i, 19 ; in 2 Thessa-
lonians i, 1 ; and in 1 Peter v, 12. If this is true, then it is
certain that those three epistles were written by one and the
same person, and that person Apollonius of Tyana, also called
Paulinus, Paulus and Apollos. It is a circumstance strongly
indicating this, that the chosen friend of Paul, was in all those
epistles called Silvanus, while in Acts he is in no instance
called Silvanus, but always Silas. It is true the spirit said he
had the name of Silas, but we have a right to infer that he had
that surname given to him long after those epistles were
written, by some person who had a reason for substituting the
name Silas for Silvanus ; and it is not a very violent presump-
tion to presume that the object was the same that led the writer

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of Acts, to substitute the name of Paul for Apollonius, in those
stones concerning these two intimate Christosite friends.

The spirit then proceeds to throw a new light on the respec-
tive dates of Acts and 1 Thessalonians. He says : " The book
of Acts is set down by the best commentators as having been
written about A. D. 59, while the Epistle to the Thessalonians
is set down for A. D. 52." Both of these statements" he says :
" are wrong. The First Thessalonians was written about A.
D. 40 ; and portions of Acts about A. D. GO other parts of it
later. It never assumed its present shape until the time of
Lucian." This, so far as Acts is concerned, is most probable ;
and affords the only way of accounting for the confusion that
has prevailed concerning it. The whole of the difficulty seems
to have arisen from the fact, that much of what is related
must have been written by an eye-witness of the events de-
scribed ; while other portions of it were manifestly related
to events that occurred subsequently to what is called the
apostolic age. Another mistake has been that Lucian or Luke,
who was its real compiler, (as we have the hook now) was a
contemporary and travelling companion of the person called
Paul in Acts. No greater mistake could have been made, for
that compiler of Acts was the contemporary of Marcion, or
Mark, as he is called, and did not live until after the reign of
Trajan, and did not compile the hook of Acts until A. I). 150
when he and Marcion were rivaling each other in trying to
rob Apollonius of Tyana of his theological lal>ors by appropri-
ating them to their respective theological schemes. That Lu-
cianus the Greek Satirist and St. Luke of the New Testament
were one and the same person, is most probable if not ab-
solutely certain. It is true he has bad the credit of having satir-
ized the ( Ihristian religion ; but if this was so, then die Christ-
ianity which he satirized was the Christosism of Chrestus, if
not also that of Apollonius of Tyana as well. In our com-
ments upon the communication jxiven by Lucian, we cited
from Dr. Lardner's works, his satire upon Pere^rinus whom
we clearly showed to be no other person than Apollonius of
Tyana. Indeed, it was necessary lor Lucian, in order to rob
Apollonius of his theological writings, to appear to bitterly
antagonize them, while he sought to give thenras the teach-
ings of his mythical Son of (bid. At all events there was no
other Christianity known prior to the time of Marcion and

SILAS OB SILVANUS. 435

Lucian, or Mark and Luke, than the Christosism of Chrestus
and Apollonius of Tyana, and perhaps an Ethiopian version,
and that Christosism was based solely on the doctrines con-
cerning Christos which were taught by the Brahmans and
Buddhists of India, many hundreds of years before the so-
called Christian era. To show that Lucian has been connected
with Christianity, by his writings or otherwise, we refer to
McClintock and Strong's Cyclopaedia of Theological Litera-
ture, article "Lucian," Vol. 5, p. 539.

We do not hesitate to say that it was Lucian, and no other
person, who wrote the dialogue entitled Philopatris, as will be
found in the reference to Lucian above given, for being the
writer and compiler of the Gospel according to Luke, and the
Acts of the Apostles, he of all other men would be most likely
to know just what he meant when he wrote and composed
those canonical Christian books. At any rate I have adduced
more than enough to show the probable correctness of the
spirit's statement, that the book of Acts was not put into the
shape it now has until the time of Lucian, which was not
until towards the middle of the 2d century or afterwards.
But in what the spirit says about the date of 1 Thessalonians,
we have another even more surprising proof, not only of the
identity of the spirit witness, but of his personal knowledge of
the truth of what he says upon that point. He claims that
that epistle was written by Apollonius of Tyana, his friend
and master, about A. D. 40; and that it was the first epistle
that he, Apollonius, wrote. In corroboration of this statement,
he refers to the fact that the tone of that epistle is milder
towards those whom he addresses, than is the tone of any
other of his epistles. Says Spirit Silvan us or Silas, he does not
therein " Charge the Thessalonians with those vices that are
named in the other epistles." If any one will carefully read
the First Epistle to the Thessalonians he will see that at the
time it was written, the persons to whom it was written had
not yet been incorporated into an ecclesiastical body, with a
fixed policy of government and a set of established doctrines,
but to people whom the writer was preparing for both these
requirements of a religious or sectarian organization. In all
the other Pauline epistles, and even in the Catholic epistles,
the people addressed had passed beyond the stage which the
writer's converts in Thessalonica had reached at the time the

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epistle to them was written. In this respect, therefore, the 1
Thessalonians fully confirms the spirit's statement. But we
come to something even more strongly confirmatory, when
we come to consider the reason which Silvanus assigns for the
author's particularly and unusually tolerant tone towards his
Thessalonian followers. He tells us it was because the Thes-
salonians were Chrcstus-Christosites, meaning that they were
Christosite followers of Chrestus, the Macedonian Gymnoso-
phist, who, with his followers, was expelled from Rome by
Claudius, some time between A. D. 42 and 50. He says at the
time Apollonius wrote that epistle to the Thessalonians he had
hut few converts or followers there, and he was afraid to write
dogmatically to them, lest they should go back to their old
teacher Chrestus. This statement is fully borne out all through
that epistle, as the following passages of it will show. In 1
Thess. ii, 14, the writer says:

"For ye brethren, becoming followers of the Churches of
God which in Judea are in Christ Jesus : for ye also have suf-
fered like things of your own countrymen, even as they have
of the Jews :

" Who both killed the Lord Jesus and their own prophets,
and have persecuted us, and they pleased not God, and are
contrary to all men ;

" Forbidding us to speak to the Gentiles that they might he
saved, to fill up their sins alway ; for the wrath has come upon
them to the uttermost."

Now, it must ba remembered that the people of whom the
author of that epistle was speaking, lived in Macedonia in
the reign of Claudius. Who were they? Certainly not wor-
shippers of the Greek and Roman gods ; for had they been,
what "sins did they fill up alway," and what "wrath" was it
"that had come upon them to the uttermost?" Claudius cer-
tainly did not visit his wrath upon the worshippers of the
heathen gods, for they were but following the Roman laws.
He certainly had reference to some other class of Macedonian
or Thessalonian subjects of Claudius. Who then were they
who incurred the wrath of Claudius? Suetonius, the Roman
historian, has recorded the fact that Chrestus and his fol-
lowers were driven from Rome under an edict issued by Clau-
dius. Why? Because we are told he was engaged in exci-
ting his followers to disturb the public peace by the propaga-

SILAS OB SILVANUS. 437

tion of his religious doctrines. Those religious doctrines were
not heathen, nor yet were they Judaical. For we are told that
Aquila and Priscilla were followers of Chrestus, and were
driven from Rome hy that decree of Claudius against Chrestus
and his converts. It was to find Aquila and Priscilla, the ban-
ished followers of Chrestus, the Macedonian, that Paul or
Apollonius went to Corinth. Why would he have sought them
out if they had been Jews? and still more, why would they,
if they were such fanatical Jews as lo suffer banishment on ac-
count of their religious zeal, have been so ready not only to
adopt the Christosite (or Christian if you please) doctrine of
Apollonius or Paul, but to assume to expound them, as we see
in Acts, xviii, 26? The fact is they were not Jews, as any one
may see by their purely Greek names. They were Chresto-
sites, or Chrestians, when Apollonius or Paul converted them
to his Christian views.

Remember that the people in Macedonia, who persecuted
the followers of Paul, were the same who, at Antioch, troubled
similar followers of Paul and his apostolic brethren, to whom
Judas and Silas were sent (Acts xv, 22 and 24.) Now, who
were they? They were not adherents of the Jewish faith, nor
yet adherents of the Greek and Roman religions ; but certain
which went out from us. May we not ask: Certain who?
Certain what? As the compiler of Acts has not permitted us
to know, we are not rash in inferring that they were certain
teachers of Christosism, who had gone out from the Apollonian
or Pauline party of Christosites. Who were these Christosites
or Christians, if not those of the Chrestus-Christosite party?
We leave this for Christian theologians to answer. In all these
circumstances we have strong corroboration of what the spirit
of Silvanus or Silas says about the opposition to the teachings
of Apollonius or Paul in Macedonia by Gymnosophic Chresto-
sites, of whom Chrestus was the acknowledged leader at that
time. Those of our readers who carefully read the communi-
cation of Chrestus, will take note that in reply to our question
as to whether he knew ought of Damis, the intimate friend
and trusted companion of Apollonius, his reply was that he
had not met him, but had received threatening letters from
him, commanding him to cease preaching his Gymnosophic
Christosism in Macedonia. Damis, himself, as a spirit, testilied,
as the reader may remember, that he was called Timotheus, hy

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the Thessalonians, that being as much a title as a name. The
Macedonian opponents and persecutors of the converts of Paul
or Apollonius, in that country, were, as spirit Silvanus or Silas
states, followers of Ch rest us, and those converts of Paul or
Apollonius were from a rival sect of Christosites, and not from
those adhering to the Jewish faith, or who had been followers
of the Greek or Roman religions. It is only on this supposition
that we can see any analogy between the opposition to the
doctrines of Paul or Apollonius in Thessalonica, and the alleged
opposition to the teachings of the same Paul or Apollonius in
Judea hy the Jews, supposing wrongfully, that he, Paul or
Apollonius, was a Jew and not a Greek. View the whole matter
as we may, we reach the natural conclusion that what the
spirit of Silas or Silvanus says about himself, and the book of
Acts and the First Epistle to the Thessalonians, is true in every
essential particular. Tiiat being so, the identity of the Saul
or Paul of Acts with Apollonius, the Nazarite-Essenian teacher
of Buddhistic Christosism in the Roman Empire, from A. D.
30 to A. D. 102, is made indisputably plain and irrefutable.

The spirit then closes his communication with a disclosure
which, until that moment, we had not looked for ; and that is,
that the opposition to the Apollonian or Pauline system of
Christosism was threefold, and not dual, as we had been led to
imagine and believe. Not only was it opposed by the Gymno-
sophic or Brahmanizing Christosism of Ch rest us, and by the
Greek Jupiterian and Promethean systems of theology; but,
from what the spirit of Silvanus says, it was also opposed by
an Ethiopian Christosism. We have had many intimations
from time to time, that we now set' point to such an Ethiopic
Christosism, but which when they were given we did not per-
ceive could have any relation to an anti-Apollonian Christosism
of that nature.

We do not know how these things appear to those who read
them; but to myself, to whom they come through the lips
of the unconscious medium, are astounding. We know, :is
certainly as mortal man can know anything, that these reve-
lations come from the spirit world ; and have every possible
reason to believe they come from the learned, influential and
thoroughly informed spirits, ancient as well as modern, from
whom they purport to come.

FRUMENTIUS. 439

F^UjVLEflTITJS.

An Abyssinian Bishop.

"I salute you, sir: My name is Frumentius. I was an
Abyssinian bishop in the fourth century, and the original
writer of the Etbiopic version of Christosism, as contained in
the four gospels received by a pagan priest of the sun, not his-
torically named, from Calanus, in the days of Alexander the
Great. I was a sun worshipper myself and so understood the
matter that I regarded Christos as the Child of the Sun. In
my day it was a common thing to believe that all the pure
spirits of the dead upon this earth passed to the sun. Conse-
quently, I wrote this Ethiopian version to show that the god
of the sun, in his kindness, sent his son here, to die for the sins
of mortals. If my version had been left intact this would
clearly have appeared to those who read it ; but as will be
explained by a spirit who will come after me, and by tricks
well known to Christians, they left just so much of my record
stand as suited the propagation of their own faith. The rest
was destroyed ; how, will be explained by a spirit before these
sittings are ended. Bless you for the good work you are doing ;
but you will find that none are so blind as those who will not
see."

Refer to McClintock and Strong's Cyclopaedia of Theological
Literature for account of Frumentius.

This reference will suffice to enable the reader to judge of the
probable authenticity of the communication. It will be seen
that what the spirit of Frumentius claims or alleged, in relation
to his Etbiopic version of Christosism, is borne out by a "tradi-
tion" that "ascribes the translation of the New Testament to
Frumentius." The spirit tells us he was the original writer of
the Ethiopian version of Christosism, as it was contained in the
four gospels received by a pagan priest of the sun, not historic-
ally named, from Calanus, in the days of Alexander the Great.
This Ethiopic Version, therefore, had nothing whatever to do
with the religion of Jesus Christ, but related to the Hindoo or
Gymnosophist Christos, of whom Calanus the Gymnosophist
friend and teacher of Alexander the Great, was a follower and
disciple. Frumentius tells us he was a sun-worshipper, which

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is perfectly consistent with the fact that he was a Phoenician
and a native of Tyre, where the worship of the sun was the
universal religion. He says, as such a sun worshipper, he
regarded Christos as the Child of the Bun. This he very
naturally did, for the Gymnosophic Brahmans regarded the
sun as personated in the Christos of their astronomical religion.
In this, Frumentius acted with perfect consistency ; and it is a
very significant fact that the founders of Christianity, as it is
now taught, claimed that this Solar Christos of Frumentius in
his Ethiopic Version was identical with their Jesus Christ.
It shows very clearly that their Jesus Christ, was, like the
Christos of Calan us and Frumentius, nothing more nor less than
"the child of the sun," or the solar myth, a fact which these
spirit testimonies have established beyond refutation.

Frumentius tells us that in his day it was a common thing to
believe that all the pure spirits of the dead upon this earth
passed tothesun ; and that consequently he wrote his Ethiopian
version to show that the god of the sun in his kindness, sent
his son here to die for mortals. This was a doctrine that pre-
vailed among the sun worshippers of Persia and Phoenicia, and
the Greek worshippers of Prometheus, the sacrificed saviour, in
all of those systems being none other than the sun personified ;
as any one ean readily perceive who will look beneath the
forms, ceremonies and observances which prevailed among all
sun-worslii] pin r peoples. The Ethiopic version of ( 'hristosisin,
as it v. as t ranslated from the Sanscrit of ( 'ahmus, l.as not been
allowed to come down to us, and for the very good reason that
had it been permitted to do so, the sun-worshipping heathen
origin and meaning of what is called orthodox Christianity
would be understood, and the prevailing superstition in regard
to it would be brought to a speedy end. Frumentius referred
to Fphraim, bishop of Odessa, as the spirit who would explain
the method used to suppress those portions of his Kthiopic
version of the New Testament, which were in the way of the
ecclesiastics who founded Christianity. View this communi-
cation as we may and it will stand every test as to its authen-
ticity and truthfulness.

CHRESTUS. 441

CH^HSTUS.

The Rival of Apollonius of Tyana.

At my weekly sitting with the medium and before the com-
munication from Chrestus was given the guide of the medium
took control and said "Mr. Roberts, the spirit who is here to
communicate is one who has something very important to say
to you, and Aronomar is so anxious that 3*611 should understand
this, that he will take control of the medium himself for a
moment." Aronomar through the medium, addressed me as
follows :

"I greet you : In this work in which we are both engaged,
you doing your part and I mine, I have now to show you that
we do not wish to set Apollonius up as a god or christ ; and the
spirit I am about to introduce to you, will show you that his
claim for special consideration was the fearless advocacy and
maintenance of his ideas. The spirit who is about to take con-
trol of the medium will give you the particulars concerning
the doings of himself and Apollonius. He was opposed by
Apollonius, and can tell you about him, as well as about him-
self. You can ask him any questions you desire to have an-
swered, because I have concentrated a very strong force around
the medium, and I think we can sustain the spirit until you
have done with questioning him."

Here Aronomar yielded the control to the spirit, and the
following astonishing communication was given :

" I salute you, sir : In the time of Claudius Csesar, I was
at Rome, engaged in propagating the Gymnosophic ideas in
relation to the Indian Christos in contradistinction to the ideas
of Apollonius of Tyana, in relation to him. He taught the
reformed Buddhist doctrines concerning him, while I taught
the Brahmanical doctrines. The difference between the two
doctrines were simply, that according to Apollonius's way of
teaching, mankind were to depend mainly, or solely, upon
Christos as their Saviour ; in my way of teaching, Christos
could only be their Saviour provided their good works and
deeds accompanied a belief in him. My idea was the same as
that of genuine Christianity, to-day, in relation to salvation.
Apollonius taught the doctrines of Universalis!!!. In order to

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stop all progress in the direction of my teachings, Apollonius,
Paul in us or A polios, went and stopped with Aquila and Pris-
cilla, and worked with them, while his agents or followers
worked against meat Rome. At the time this agitation oc-
curred, there was an ediet issued by the emperor Claudius
which ordered the expulsion of all Jews from Pome, as Sue-
tonius has been made to reeord it ; but this is an interpolation
by Christian writers to conceal my historical identity. This
passage in Suetonius has greatly bothered your modern theolo-
gians, Adam Clark, Dr. Lardner, and other commentators, to
know whether Christ, so-called, was ever at Pome. I was the
man who was at that time in Pome, and I was the opponent
of Apollonius. My name was Chrestus, and it seems strange
that with such a name, learned theologians should ever have
mistaken me for a Jew. In their zeal to rind some evidence to
prove that their Christ had an existence, they are ready to
accept anything, however irrational and improbable. I was a
Macedonian, and a slave to Claudius, but was set free by him
on the account of the appeals of my friends and followers. At
length I acquired such power and influence by my preaching
and teaching the doctrines of Christos, and by my medium-
ship, which was manifested in support of my teachings, that
Claudius expelled myself and all my followers from Pome. It
is important that you should thoroughly know what the name
Chrestus meant. I was named after what I taught. In the
contest between myself and Apollonius, he had more friends
than I had; and mainly among the patrician order. He being
a freeborn citizen and 1 having been a slave, of course the
whole patrician order worked against me. In order that you
may thoroughly understand the import of this communica-
tion, I will say that Apollonius received his gospels from India
through Iarchus; I received mine directly from Calanus, the
teacher <>f Alexander the Great. When I say I received my
gospels directly from Calanus, I mean they came down to me
through my ancestors from the time of Alexander, one of
whom was with Alexander, and was personally acquainted
with Calanus. I was born about A. D. 6, and lived until A. I).
92. [When' did you p> on being expelled from Pome?] I
went back to my home in Macedonia. [Did you ever meet
Damis, the friend and disciple of Apollonius ?] I never nut
him, but I knew of him. lb' sent me threatening letters com-
manding me to cease teaching my doctrines. He was then in
Tliessalonica. [What was your occupation in Macedonia?]
I was a scribe to the Macedonian priests, but 1 was not a fol-
lower of t lie Macedonian religion, I adhered to the Christos

CHRESTUS. 443

religion, as did ray ancestors before me. [What was your
Macedonian name?] I will have to spell it for you. Ruthalia.
] want further to say that the edict against myself and fol-
lowers was said to be issued against us as Jews, but that term
was applied to all persons who we regarded as vagrants or dis-
turbers of the peace and good order of Rome, and not as
designating the followers of Judaism. That is why the inter-
polator of Suetonius chose the term Jews for those people
against whom the edict of Claudius was issued. You will find
me called Chrestus in Suetonius."

Here the communication ended, the spirit being unable to
hold the control longer. Curious to know whether Suetonius
had made any reference to this man, I went, immediately after
the close of the sitting, to see whether that author's writings
contained any such passage as that to which the spirit had
referred. Judge of my surprise when, on turning to the "Life
of Claudius" by Suetonius, I found this sentence : "Judaaos,
impulsore Chresto assidue tumultuantes, Roma expulit."

The sentence which immediately precedes it, and that which
follows it have no connection with it, and it has every appear-
ance of being an interpolation, as the spirit thought it was. In
order to show what confusion this brief sentence in Suetonius
has occasioned, I here quote the following account of Chrestus
from McClintock and Strong's Cyclopaedia of Theological Lit-
erature :

"Chrestus, a person named by Suetonius (Claud. 25) as having
incited a sedition among the Jews at Rome, which led to their
expulsion from the city (comp. Acts xviii, 2). There have
been two different opinions as to whom Suetonius meant by
Chrestus (see Kuinol, ad Act. in loc.) ; whether some Hellenist,
who had excited political disturbances, as Meyer and DeWette
suppose ; (see Conybeare and Howson, St. Paul i, 386), the
name Chrestus (Greek, Chrestos, useful) frequently occurring
as borne by manumitted slaves : or whether, as there is good
reason to think (Lipsius on Tact. Annals xv, 44 ; Grotius on
Acts, xviii, 2 ; Neander, Planting and Training, ii, 231.)
Suetonius does not refer to some actual dissension between
Jews and Christians, but confounds the name Christ, which
was most unusual, as a proper name, with the much more
frequent appellation of Chrestus (see Tertullian, Apol. 3;
Lactantius, Instit. iv, 7, 5; Millman, Hist, of Christianity, i,
430). Orosius(Hist. vii, 6) places Claudius's edict of banishment
in the ninth year of his reign (i. c, A. D. 49 or 50) and he refers

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to Josephus, who, however, says nothing about the matter.
In King Alfred's Anglo-Saxon version of Orosius, however,
this reference to Josephus does not occur; the register simply
connects the expulsion with a famine. "In the ninth year of
his government there was a great famine in Koine, and Claudius
ordered all the Jews that were therein to be driven out" (Bos-
worth's Orosius, p. 119 of the Saxon and 179 of the translation.
See this statement of Orosius commented upon by Sealiger,
Animadv. on Euseb. Chron. p. 192). On the contrary, Pearson
(Aim Paulin.)and Vogel (Gabler's Journal) without, however,
giving decisive grounds for their opinion, suppose Claudius's
twelfth year (i. e. A. 1). 52) to be the more likely one. With
Anger (De temporum rationc in Act. Apost. p. 118) one might,
on negative grounds, assert that, so long as Herod Agrippa was
at Rome with Claudius, the edict of expulsion would hardly be
published ; that is previous to the year A. I). 49. Dr. Burton,
however (On the Chronology of the Acts, p. 2(>i, puts the date
of the edict some time between A. D. 41 and 4(i, supporting his
opinion by the fact 'that no mention is made of Claudius's
degree in the Annals of Tacitus which have come down to us ;
and that since the last books of the Annals occupy the first six
years of the reign of Claudius, it is probable that Tacitus men-
tioned this decree in one of those books. The year referred to
in Acts xviii, 2, is A. I). 49."

Who can read that conflict of opinion, and not see that the
real nature and cause of the edict being issued by Claudius has
been suppressed, and in all human probability, by the author
of the book of the Acts of the Apostles? Upon this point I will
have something special to say further on. Dr. Lardner in his
Credibility of the GosjK'1 History, says :

" I conclude with the banishment of the Jews from Rome.
1 After these things Paul departed from Athens, and came to
Corinth. And found a certain Jew, named Aquila, born in
Pontus, lately come from Italy, with his wife Priseilla, because
that Claudius had commanded all Jews to depart from Rome,'
Acts xviii, 1, 2.

" Dio says, that Claudius did not banish the Jews from Home,
hut only prohibited their assemblies. Hut Suetonius who lived
nearer the time, says, 'Him xpelled the Jews from Home, who
were constantly raising disturbances, Chrcstus being their
leader."

"It is disputed by learned men whether by direst us, Sueton-
ius means Christ. I need not concern myself with that point
here. This passage proves what I bring it for.

CHRESTLS. 445

"Josephus has no where particularly mentioned this event.
This edict of Claudius seems not to have been long in force.
That may be one reason of this omission in Josephus ; another
reason may be, that it was not an agreeable task for him, to
mention any disgrace cast upon his people. If some disputes
between the Jews and the followers of Jesus Christ were really
the cause of this order, that might be another reason ; Josephus
having been very reserved, if not altogether silent, about the
affairs of the Christians."

So says Dr. Lardner. It is not perfectly manifest that what
the spirit says concerning the cause and nature of the edict
issued by Claudius is true, and hence the confusion that after-
wards arose, as to who the real disturbers of the peaceof Rome
were. Dio was certainly right in saying that Claudius did not
banish the Jews from Rome ; nor is there a particle of evi-
dence outside the passage of Suetonius, which we have cited,
that says any thing about the Jews having been driven from
Rome in the time of Claudius ; and it is more than questionable
whether Suetonius mentioned the Jews at all in his reference
to the edict. He no doubt did mention something about the
decree against Chrestus and his followers ; but the term he
applied to them has no doubt been changed by some tran-
scriber of Suetonius who doubtless had more than one object
in view. There was an absolute necessity for that transcriber
to conceal the identity of Chrestus and his theological doc-
trines in relation to the Brahmanical Christos, if he was a
Christian zealot ; and at the same time he no doubt sought to
disgrace the Jews, the hated opponents of the Christian re-
ligion, by making them apj^ear to have been the enemies of
peace and good order at Rome. The absurdity of such a pre-
tence is apparent, in as much as the number of Jews at Rome
was very inconsiderable, at that time, and they would not have
been allowed to raise a single disturbance without a liability of
being exterminated instead of being expelled from Rome.
How would the interests of Roman subjects have been ad-
vanced by sending such lawless people to other parts of the
Empire? The pretence is inconsistent with all probability.
That there was something not fully elucidated as to this ques-
tion is made very certain by the mention of Dr. Lardner that,
"It is disputed by learned men whether by Chrestus, Sueton-
ius means Christ," and it is not a little laughable to see how
complacently the learned Doctor evaded that very important

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question. Says he: "I need not concern myself with that
point here." He forgot to add "Or anywhere else," for he never
alluded to the matter afterward. As the spirit Buggests, it
never occurred to any of these learned men to recognize in
the Latin name Chrestus the Greek Christos, which no Jew
ever bore. Even if the Greek Jesu could be traced to the
Jewish Jeshua or Joshua, the Greek Cliristos can in no
manner be traced to any analogous Jewish name. When there-
fore, the founders of Orthodox Christianity coupled the Greek
Christos with the Latin Jesus, as having any relation to any
Jew whomsoever, they committed a blunder from which they
can never escape. But the Latin Jesus was not derived from
the Jewish name Joshua at all, but from the Phoenician
Jes, the designation of their sun-god, Bacchus ; and thus it
becomes plain, that, in no other than a sun-worshipping sense,
were the two names Jesus and Christos ever applied to the same
object of worship, whether god, man or myth. The spirit tells
us lie was called Chrestus by the Romans, because he taught the
Brahmanical doctrines concerning the Indian god Cliristos.
The truth of all the points we have been examining will be
strongly supported by what we will adduce hereafter in con-
nection with what the spirit says of himself.

Besides, it is not amiss here to recall the etymology of the
name Chrestus, speculated about by Meyer and DeWette, as
quoted above from McClintoek and Strong's Cyclopaedia, &c.
It is there said that "the Chrestus (({reck Chrestos, useful) fre-
quently occurring as borne by manumitted slaves." We are
not told where tiie name Chrestus so frequentlyoccurs, as borne
by manumitted slaves, but it is not a little significant that the
Chrestus to whom Suetonius refers as a returning spirit,
testifies that he was a manumitted slave. We incline to believe
thai both Meyer and DeWette met with other references to the
Chrestus of Suetonius in some connection that showed that he,
Chrestus, was a manumitted slave. It is very odd, if Chrestos
in (ireek meant useful, that Chrestus on that account would be
applied to the manumitted slaves. It would be singularly out
of place in that connection. It would he much more appro-
priate to have applied that name to a bond slave as they would
be much more useful to him who held him, then if set free. A
single fact like this goes very far to establish the authenticity
and truthfulness of the communication. But this is not all.

CHRESTUS. 447

In showing that Chrestus was a manumitted slave, we have
very strong reason to believe that Chrestus was not a Jew, but
a slave of some other nationality. The spirit tells us that he
was a Macedonian, and not a Jew, and that his followers were
Christosites, who took the name of Christians two centuries or
more later. We have a singular confirmation of the truth of
this in what is said in McClintock and Strong's Cyclopaedia,
under the head of" Claudius." It is there said :

" Indeed the Jews were treated by him, (Claudius) with
indulgence, especially those in Asia and Egypt, (Josephus Ant.
xix, 5, 2, 3 ; xx, 1, 2) although those in Palestine seem to have
at times suffered much oppression at the hands of his governors
(Tacitus, Hist, v, 9 etc.); but about the middle of his reign
those who abode at Rome were all banished thence (Acts xviii,
2; see Hebenstreit, Du Judseo exule, Liep. 1714.) From the
language of Suetonius in relating this event (Claud. 25) it is
evident that the Christians were also indiscriminately included in the execu-
tion of the edict, as a sect of the feivs, if indeed they were not the most
numerous part of that portion of the inhabitants."

I have underscored the latter part of that quotation to show
how absolutely the communication of Spirit Chrestus is in
accord with the facts of history, as illuminated by learned
theological criticism. It is therein admitted that the edict of
Claudius against Chrestus and his followers was principally
against Christians, or Chrestians, and not against Jews at all,
the very fact which Chrestus, as a returning spirit, testifies to.
To call these Christians, or Chrestians, a Jewish sect, is a sin-
gular inconsistency, that could be only accounted for by the
necessity there was to maintain the interpolated untruth that
the edict of Claudius was issued against Jews. This same
writer admitted that the Jews in Asia and Egypt were treated
by Claudius with indulgence. If this was so, why would he
have treated them with less indulgence at Rome ? That he did
not do so, becomes certain, as appears by the testimony of
Chrestus and the corroborating facts that we have hastily
thrown together, bearing upon this point. Not only have we
the errors of history and Christian theology here set at rest, in
a most remarkable and unexpected manner; but we have the
identity of a most important historical personage, which has
long been unknown to the most skillful critics, established
beyond question or cavil. Having thus established the identity

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of the spirit witness and his entire veracity, in relation to the
matters we have noticed, we will now proceed to the critical
consideration of the other statements contained in his commu-
nication.

The spirit tells us that when at Rome, in the reign of Clau-
dius, he was a teacher of the Gymnosophic doctrines or ideas
in relation to the Indian Christos, in contradistinction to the
ideas of Apollonius of Tyana in relation to the same Christos ;
and he adds : " He, (Apollonius) taught the reformed Buddhist
doctrines concerning Christos, while I (Chrestus) taught the
Brahmanical doctrines." And then he proceeds to state :
" The difference between the two doctrines were simply, that
according to Apollonius's way of teaching, mankind was to
depend mainly, or solely, upon Christos as their Saviour ; in my
way of teaching, Christos could only be their Saviour, pro-
vided theirgood worksand deeds accompanied a belief in him."
Of the correctness of this statement we can only judge from
the further statements of the spirit, and the collateral facts
which corroborate them. It seems certain, however, that
Chrestus was an agitator of certain sectarian doctrines which
created a great ferment and excitement among the inhabi-
tants of Home, which finally led Claudius to banish him and
his secretaries from that city. His opponents were not the Ro-
man pagan priesthood, for in that case it is hardly likely that
any of them would have been permitted to go forth to propagate
their disturbing doctrines throughout the Roman Empire. The
nature of the edict shows two things : 1st, that the contro-
versy between Chrestus and his opponents was one, the re-
sult of which, was local in its character ; and 2d, that the
opposing party was not identified with the national religion.
Who, then, was the opposing party? Chrestus tells us it was
Apollonius of Tyana and his Essenian followers. We now
approach a point which shows in a very positive manner that
this Apollonius was no other person than the Paul of The
Acts of the Apostles, and the real author of the Christian
Kpistles (wrongfully denied to be his work) ; and which were
certainly the work of no other person than Apollonius.
Chrestus tells us that Apollonius, otherwise called Paulinus
and A polios at Rome, sought to put a stop to the teachings
of himself, and to accomplish this, went away from Rome and
stopped with Aquila and Priscilla, and worked with them,

CHRESTUS. 449

while his followers remained at Rome, to work against him,
Chrestus. It seems certain, in view of all the facts, that it
was the hot dissension between the rival parties or sects of
Christosites that led to the expulsion of the party or sect that
was headed by Chrestus. Who were Aquila and Priscilla?
We are told in Acts xviii. 42.

" After these things, Paul departed from Athens, and came
to Corinth :

"And found a certain Jew named Aquila, born in Pontus ;
lately come from Italy, with his wife Priscilla ; (because that
Claudius had commanded all the Jews to depart from Rome ;)
and came unto them."

We have here a very fair specimen of the historical value
that attaches to the anonymous patchwork of intentional de-
ceptions which is known to us as the The Acts of the Apostles.
The writer of " The Acts" says that Aquila was a Jew of Pon-
tus, but admits that he went to Corinth from Italy, and then
parenthetically is added "because that Claudius had com-
manded all the Jews to depart from Rome." If this is in any
respect true, then, Aquila and Priscilla were followers of
Chrestus before they became followers of Paulinusor Apollo-
nius, or of Paul, as the same man has been manifestly called
by the Christian plagiarizers of his theological and philosophi-
cal writings ; and perhaps they were very prominent and influ-
ential followers of that persecuted Cbristosite rival of Apollo-
nius. There is, however, another very significant reference to
the movements of Apollonius or Paul, which goes very far to
confirm the testimony of Chrestus, and to show the connec-
tion of these two originators of the Christian religion the one
to the other. In "The Acts" xvi, 8, 9, 10, 11 and 12, we read :

"And they "(Paul and Silas)," passing by Mysia, came down
to Troas.

9. "And a vision appeared to Paul in the night ; there stood
a man of Macedonia, and prayed him, saying Come over into
Macedonia and help us.

10. "And after he had seen the vision, immediately we en-
deavored to go into Macedonia, assuredly gathering that the
Lord had called us for to preach the gospel unto them-.

11. "Therefore loosing from Troas, we came with a straight
course to Samothracia, and the next day to Neapolis;

12. "And from thence to Philippi, which is the chief city of
that part of Macedonia, and a colony and we were in that city
abiding certain davs."

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Any one who reads this can see that it is a much mixed story,
andaswe thinkan intentionally mixed story. It will be seen that
the verses 8 and 9 and the first lino of verse 10 were written by
neither Paul nor Silas, but by some third person about them. The
remainder of verse 10 and verses 11 and 12 are apparently
quoted from a personal account of Paul's journeyings, as written
by himself. Why did not the writer or compiler of Acts relate
that vision about a man of Macedonia as related by Paid him-
self? From the fact that it was no call from a visionary man of
Macedonia that Paul received, but a call from a real man of
Macedonia, none other than Chrestus of Macedonia, the Gym-
nosophic teacher of Christ osism, the man who subsequently
became the Great Christosite rival and opponent of Apollonius
at Rome in the reign of the emperor Claudius. The writer of
Acts desired to conceal the real nature of that Macedonian call
to Paul, and the identity of the man who made it ; and in order
to do so falsely invented the story of the alleged vision of Paul.
The untruthful writer little supposed that the spirit of Chrestus
would ever find opportunity to return and state facts concerning
himself and Apollonius of Tyana that would expose to the light
of day, Ids dishonesty and untruthfulness. But let us return
to what the spirit, Chrestus, said about Apollonius having gone
to make common cause with his former followers, Aquila
and Priscilla, neither of which names are Jewish at all, but
Greek.

The particular point to which Ave invite the reader in that
connection is, that Aquila and Priscilla were banished from
Pome, under the edict of Claudius, which was mentioned by
Suetonius as having been directed against Chrestus and his
followers. It is therefore certain that Paul, whether Apollo-
nius of Tyana or not, became the religious partisan of two of the
chief supporters of Chrestus at Koine, they having abandoned
the sect of Chrestus and attached themselves to that of Paul,
as his converts. In this the spirit statement of Chrestus is
shown to be literally true. It has been sufficiently demonstra-
ted thatjie equally testified to the truth when he said he was
not a Jew, ainl that Aquila and Priscilla were not Jews hut
Cliristosites, and that Paul who was none other than Apollo-
nius knew they were Cliristosites and not Jews before he went
to hunt them up al Corinth, Chrestus, it is plain, must have
felt quite aggrieved at the course of Aquila and Priscilla in

CHRESTUS. 451

abandoning his Gymnosophic version of Christosism and
adopting the Buddhistic version of the same Christosism as
proclaimed and taught by Apollonius. Otherwise he would
not have mentioned them as he did in his communication.
Indeed it would seem that the movement which Chrestus had
set on foot at Rome, began to decline from the time of the ban-
ishment of himself and followers from Rome, and the conver-
sion of Aquila and Priscilla to the doctrines of Apollonius or
Paul was no doubt largely due to the fact that the latter doc-
trines were not proscribed as were those of Chrestus ; and they
could adopt and teach them without subjecting themselves
to further persecution at the hands of the Roman authorities.
Be this as it may, we have given enough and more than
enough to establish, not only the authenticity of the commu-
nication, but its surprising correctness and instructiveness. We
have a right therefore, to claim that unless there is some mani-
fest untruth in the other parts of the communication, that it is
equally entitled to credit throughout.

Now, the spirit tells us that Apollonius taught the one
especial and distinctive doctrine of a dependence upon Christos
as their Saviour, making faith in that doctrine the essential
principle of religious duty. If this is true, as we have not a
doubt it is, then it is certain that Apollonius of Tyana was the
person called St. Paul in the Christian Scriptures, and that
the Christian Scriptures are nothing more than plagiarisms of
the writings and teachings of Apollonius concerning the Hindoo
Saviour, by him called Christos. The one aim of the founders
and upholders of what is called the Christian religion has been,
to pervert, conceal, suppress or destroy all reliable information
in relation to Apollonius of Tyana, his teachings and his fol-
lowers. In this one fact we have sufficient proof that Christi-
anity could not afford to have the truth known concerning
these things. In the light of such spirit communications as this
one from Chrestus, and scores of other spirits who have testified
to what they personally knew about the origin, nature, and
objects of Christianity, we can well understand why everything
concerning Apollonius and his Christosite teachings; as well

as Chrestus and his Christosite teachings, in the reign of
Claudius, have been designedly, systematically and fraudulently
suppressed, by a class of men who have made a trade of con-
cealing the truth concerning the theological fraud called, or
rather miscalled Christianity.

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The spirit then tells us how he came to have a knowledge of
Gymnosophlc Christosisra, and in this, his statement is sur-
prisingly consistent with all the collateral historical facts. Not
only does he tolls us how he received his knowledge of Christ-
osism, but he tells us with unmistakable clearness how Apollo-
nius received his knowledge of the same theological system,
and why the latter differed from his own. He says : " In order
that you may thoroughly understand the import of this com-
munication I will say that Apollonius received his gospels
from India through Iarchus ; I received mine directly from
Calanus, the teacher of Alexander the Great * * * I mean
they came down to me through my ancestors from the time of
Alexander, one of whom was with Alexander and who was
personally acquainted with Calanus." This statement of the
spirit is singularly explanatory of the call of Paul to go to
Macedonia. If we may believe spirit Chrestus, which the
writer does not hesitate to say he does, it would seem that
Calanus placed a copy of the Gymnosophic gospels concerning
the Hindoo Christos, in the hands of Alexander, or some of
his generals, after his return to Babylon from his conquest of
India. By the latter, these gospels seem to have been taken
into Macedonia, after the death of Alexander, and were there
secretly taught by the ancestors of Ruthalia, the Macedonian
slave of a Roman master, at Rome called Chrestus. The latter
tells us that in Macedonia his occupation was that of a scribe
to the Macedonian or Roman priesthood of his native country,
that he was not their follower, but an adherent to the Christ o-
sitc or Gymnosophic religion of his ancestors. It seems, fur-
thermore that when taken from Macedonia to Rome, he,
Chrestus, began to propagate his Gymnosophic Christosism
either secretly or openly, and soon gained a following of suffi-
cient influence with the emperor Claudius to procure his
freedom. Chrestus had, no doubt, heard of Apollonius's visits
to India, and his adoption of the Hindoo gospels concerning
Christos, which the latter had procured from Iarchus, the
Buddhistic patriarch. Thinking to procure the co-operation
of Apollonius in his Christosizing scheme at Rome, lie sent to
him in Asia asking him to come to his help. Apollonius, it
seems, from what the spirit says, and from what is said in Acts
xvii., about the visionary call to Paul, went not to Macedonia,
but to the Macedonian who had called for his help, who was

CIIRESTUS. 453

then propagating his Christosite doctrines at Rome. The help
that Chrestus received from Apollonius is very clearly set forth
in the communication from the former. Apollonius, instead of
becoming a helper and follower of Chrestus, became his secta-
rian enemy and the leader of a party or sect that supplanted
the religious movement which he had fairly inaugurated.
From that time forward but little was known or heard of
Chrestus and his followers, while the Apollonian or Pauline
party came into such prominence in the European provinces
of the Roman Empire, as to challenge the Roman religion
throughout the vast area of the civilized world. Never was
there a spirit communication given which was more calculated
to lay bare the awful crimes and deeds of those who perpetrated
the theological fraud called Christianity than the communica-
tion we have been considering ; and never was a communica-
tion more strongly corroborated by apparently remote and
wholly disconnected facts.

If there are persons who can read that communication in
connection with the facts that we have been able to throw
together as tests of its truthfulness, and not see that Christ-
ianity, so-called, is nothing more than the heathen theological
doctrines and dogmas concerning the Hindoo Christos that
the New Testament is nothing more than plagiarism of the
writings and teachings of Chrestus and Apollonius of Tyana
and that Apollonius was the person called Paul or St. Paul
then we can only say we are at loss to see that they possess
sufficient reasoning powers to perceive the truth when it stares
them in the face.

Reader, remember that but for the fact that the Christian
enemies of truth omitted to erase the name of Chrestus from
that one sentence of Suetonius, it would have been impossible
to have established the authenticity and credibility of that
most important spirit communication. We say important com-
munication meaning all that the word important can imply.
We hold that nothing is more important than the establish-
ment of truth and the banishment of error, in all that in any
way is calculated to promote human welfare and prevent
human misery. It is for this we labor, as few men have ever
labored, in order to accomplish these necessary conditions for
human progress. We know how few the number is, compara-
tively, who sympathize with us in this our purpose; but this

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does not lesson the importance of these great objects in our
sight. As time passes, and the light of supernal wisdom
streams upon this world of ignorance, of selfishness, and of
mental and moral cowardice, the truth will become more
lovely and welcome and error more hideous and forbidding,
until all mankind will joyfully partake of the blessings which
truth alone brings.

A^ONOMAf*.

On the morning of April 23d, 188.5, I had a brief sitting witli
the medium at which he was first controlled by his guide, who
told me that Aronomar, the supervising control of the me-
dium, desired to speak with me. In a few moments I received
the following communication from Aronomar :

"I salute you, sik: I will say to you, that ever since
these communications were first given to you, I have done
everything to guard them from interference that was possible
for me to do; but I have labored under four disadvantages:
1st, to secure the communications against interruptions; 2d,
to have the communications as clear, lucid, and as true as pos-
sible ; 3d, to overcome the psychological, spirit forces who know
of my intentions, and the mean material conditions that I am
compelled to meet, and who use their forces to prevent me
from carrying out my plans; and 4th, and lastly, to compel
tiie controlling spirit, when hostile, to tell the truth and noth-
ing but the truth. It is, therefore, for yourself to watch the com-
munications with a critical eye, .and where they contain mani-
fest untruth, or will not stand the test of strict analysis by the
lighl of every collateral fact, then reject them as useless for
any other purpose than to show what difficulties attend the
propagation of truth from the spirit side of life. 1 will now
communicate in relation to the Chaldean paraphrases. I had,
as you perhaps well know, four names, by which I am known
to history. Aronomar, which was Persian ; Belteshazzar,
winch was Chaldean; Daniel, which was Samarito Jiuhean
taller my time) and Zoroaster, which was also Persian. At
the time in which I lived at Babylon, there was, what you
might call, a Council, called together by Nabopolasser, the
father of Nebuchadnezzar, of all the learned men of the neigh-

ABONOMAR. 455

boring nations of the Chaldean empire. The object of this
assembly of learned men was to record the traditions or un-
written histories of these various countries. I was the presi-
dent or head of that Council. I understood seventeen different
languages. The Chaldean, Egyptian and Phoenician languages
were the most important of these. It was at this Council that
the Talmud was first made. The Jews had nothing to do with
it except to carry that compilation away with them when they
returned from their Babylonian captivity. It is this Talmud
of Babylon, that is so revered by the Jews of to-day, which
their ancestors bore away with them in the reign of Cyrus.
Now the most remarkable fact you will find to test the truth of
my testimony, is, that, while you will find Targums of all the
other books of the Septuagint, you will find none, of the
books of Daniel, Ezra and Nehemiah. The reason for this was
that to have written Targums of those books would have
shown the Chaldean origin of all of them, the point the Tar-
gum writers aimed to conceal. From my time lo the time of the
history of Aristobulus, the tutor of Ptolemy Physon, there
were seventy-two mishnaical doctors, but the Jews make them
run down to the time of Juda or Jehuda, the Holy, the com-
piler of the Mishna, but this is only done to conceal the Sep-
tuagint of Aristobulus, which was afterwards revised by that
learned man, Demetrius Phalerius, the distinguished librarian
of Ptolemy Philadelphia. What] have said here refers to vari-
ous other communications you have and will receive. I merely
give you the above at this time as corroborative, of what has
been given as well as a part of the testimony relating to those
matters yet to follow."

In order that the reader may see the vast import of that in-
troductory communication we will cite what a writer in the
Cyclopaedia Americana says in relation to the Talmud :

" Talmud (from the Hebrew lamad, he has learned ;) doc-
trines. It signifies among the modern Jews, an enormous col-
lection of traditions, illustrative of their laws and usages, form-
ing twelve folio volumes. It consists of two parts, the Mishna
and Gemara. The Mishna is a collection of rabbinical rules
and precepts, made in the second century of the Christian era.
The whole civil constitution and mode of thinking, as well as
language of the Jews, had gradually undergone a complete rev-
olution, and were entirely different in the time of our Saviour
from what they had been in the early period of the Hebrew
commonwealth. The Mosaic books contained rules no longer
adapted to the situation of the nation ; and its new political
relations, connected with the change which had taken place

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in the religious views of the people, led to many difficult
questions, for which no satisfactory solution could be found in
their law. The Rabbins undertook to supply tbis defect, partly
by commentaries on the Mosaic precepts, and partly by the
composition of new rules, which were looked upon as almost
equally binding with the former. These comments and tradi-
tionswere called oral traditions, in contradistinction to the old
law or written code. The Rabbi Juda, surnamed the holy, was
particularly active in making the collection (150 B. C.,) which
received the name of Mishna, or second law. The later Rabbis
busied themselves in a similar manner in the composition of
commentaries and explanations of the Mishna. Among these
works, that of the Rabbi Jochanan (composed about 230, A. D.)
acquired the most celebrity, under the name of Gemara (Chal-
daic for completion or doctrine.) This Mishna and Gemara
together formed the Jerusalem Talmud, relating chiefly to the
Jews of Palestine. But after the Jews had mostly removed to
Babylon, and the synagogues of Palestine had almost entirely
disappeared, the Babylonian rabbis gradually composed new
commentaries on the Mishna, which about 500 A. I)., were com-
pleted, and thus formed the Babylonian Talmud."

It would require an essay to show the vast importance of this
communication by way of explaining what the Jewish Scrip-
tures really are. That the spirit was Zoroaster, the great Persian
s:\ge and seer, I have had too much proof to rationally doubt.

[Aronomar gave other communications in this series previous
to the one above, but it has been deemed proper to insert his
principal testimony in the latter part of this work, under the
title of Zoroaster, to which we call the special attention of our
readers, and as t lie history of Aronomar is therein fully set forth
and commented upon, it is not deemed expedient to enlarge
upon the same here. ( 'o.Ml'll.EK.j

ST. DECLAN. 457

ST. DECLtflfl.

An Ancient Sun-Worshipper.

" May the light of truth the sun ever shine : In
the spirit controlling this man (the medium) you have before
you one of the so-called Christian Saints. Yet I was no saint.
I was only made to be one through ignorance and superstition
by Catholic Christians after my time on earth. My name was
Declan Saint Declan. The place where I principally flourished
was Ardmore, in the county of Waterford, Ireland. I lived in
the fourth century of the Christian era. The doctrines that
were taught by me embraced the secret meaning of all the round
towers in Ireland. Our religion was the Druidic. Our books were
all written upon scrolls, and embraced some of the finest speci-
mens of illuminated writings that there were then in the world.
Our whole religious teachings and practices had their origin
among the Phoenicians, from whom we derived them. The
Phoenicians visited and traded in Ireland and Britain one
thousand years before the Christian era. The sun was designa-
ted by us IES, a designation we received from the Phoenicians,
but it was corrupted by the Scandinavians into HES, meaning
fire, fire-man, or sun-man, who afterwards figured as the sun-
god, or Son of God. It was not until nearly three hundred
years later that some of Augustin's followers introduced into
Ireland the Christos religion of the East. St. Patrick taught
the same sun-worshipping Druidical religion that I taught.
When the Christosite priests gained a foothold in Ireland and
Britain, finding that they could not destroy the respect of the
people forourselves and for our religious teachings, they called us
saints and said that our sanctification had all come from Rome.
By reference to the writings of Herodotus and Pliny you will
find that the Phoenicians were trading with Britain long before
their times, and went there to obtain tin, on which account
they called Britain the Tin Island. You can, I think, by a very
straight line of historical facts prove the truth of what I have
said here to-day."

In this communication we have, not only, the most absolute
proof of the truth of Spiritualism, but of the power of ancient
spirits to return and impart the most important historical facts.
I have not been able to find any mention of St. Declan in any

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of the English or French Encyclopaedias or Biographical Dic-
tionaries. It was only after much searching that I at length
succeeded in finding the following mention of St. Declan in a
History of Ireland written in French by M. l'Abbe Ma-Geoghe-
gan (Paris, 1758) vol. 1, 159:

" Usserius, Colgan Wareus and others make mention of four
holy bishops, whom Usserius calls the precursors of St. Patrick,
because they had preached the gospel in Ireland, some years
before Pope Celestine charged him, St. Patrick, with the con-
version of the people of Ireland. These saints were Declan,
Ailbe, Kieran, and Ibar. Usserius gives us an abridged history
of the life, country, and mission of each of these saints. Declan,
said he, was the son of Ere, Prince of Nandesi, of the royal
raceof the Kings of Teamor. He was apparently of the Fiacha-
Suidna race, brother of Conn Keadcaha, whose descendants
were banished from Midia in the third century, because of their
revolt, by King Connac-Ulfada, having been baptized by Col-
man, a priest distinguished for his sanctity, and afterwards
appointed bishop, was instructed in Christian religion by
Dymma; then recently returned from his native country. The
young proselyte made such rapid progress in sacred learning
that he attracted to him a great number of followers, among
others Mochelloc, Bean, Col man, Lachnin, Mob, Findlugue,
and Caminan, who each built a cell or chapel in the neighbor-
hood of Mag-Scethih, formerly the camp of the Ecui, Campus
Scuti, in the territory of Nandesi, in the county of Waterford,
which was I) clan's place of residence.

"The desire to perfect himself caused him to go to Pome
with some of his disciples. He wished to derive from that
source the spirit and manners which would correspond with
his position, and to receive from the Vicar of Jesus Christ the
authority and rank necessary to preach the Gospel. Having
arrived at Rome he was received with distinction by the Pope
St. Sirieius, and his noble, mild and affable bearing joined to
great humility, rendered him the admiration of the clergy and
people of Rome. St. Declan, after dwelling some time at
Kouv, was ordained bishop by the pope, and sent back to this
country with full power to preach the Gospel.

"The history of the life of St. Declan relates, that at Rome
he found St. Alhe. The latter was a native of the territory of
FJiach, otherwise Klic O' Carroll, then in the province of
.Mom >nie. but at present in the province of Laejnie. His father
and mother were Olcnais and Sandith. He was instructed in
his yout h and baptized by a ( 'hristiun priest, sent as missionary
to Ireland from the Ilolv Pontiff."

ST. DECLAN. 459

This is all that we have been able to find in relation to St.
Declan, but it is more than enough to establish the authenticity
and credibility of the communication which purported to come
from his spirit. It is impossible to conceive how any person-
ating spirit could have given that communication, or why such
a spirit should have sought to deceive us as to the identity of
St. Declan. What then are the salient points of this unex-
pected Druidic testimony? 1st. That St. Declan was a Druid
follower of IESUS or HESUS, the designation of the Sun
personified, and that he was not a Christian or a follower of
Jesus Christ, as the lattor was set forth by the Roman Catholic
Church. 2nd. That Christianity was not established in Ire-
land in the time of St. Declan, St. Kieran, St. Albe and their
contemporaries, and not until perhaps more than a hundred
years later by some of the assistants of St. Augustin ; and 3d.
That Druidism was derived from and was based upon the sun-
"\vorshipping theology of the Phoenicians, who first propagated
those theological doctrines in Western Europe, and notably in
Spain and Gaul, whence it spread to Germany, Scandinavia,
Britain and Ireland. That the Catholic Church should have
canonized the Druid priest and leader Declan, and his success-
ors in Ireland, as Christian saints, shows as nothing else could
show, the close and intimate connection of Catholic Christianity
with Druidical heathenism ; and we are thus led to a certain
indication that Christianity, if anything at all, is, essentially,
nothing more or less than the ancient heathen worship of the
sun called by another name. It is seen that the spirit gave his
name correctly, his place of residence and the time when he
lived.

The spirit refers to the round towers of Ireland as express-
ing or symbolizing the religion of which he was a priestly leader.
We have thus the certain indication that the round towers were
Druidical structures devoted to the study and observation of the
sun's course through the zodiacal constellations, and were, in
that connection, as much astronomical observatories as sun-
worshipping temples. But we have also another most unex-
pected fact revealed by this distinguished Irish Druid priest
and leader, and that is that the Druid religion was attended
with a literature of which we have not been permitted to
receive a trace. If it is true that the Druid scrolls embraced
some of the finest specimens of illuminated writing then in

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existence, it is very certain that there must have been a very
perfect Druidical literature then extant, and perhaps for three,
four, five or six centuries later. What has become of that
literature? Let those people answer who have made Christian
saints out of those heathen Druidical priests, and Christianity
out of the Druidical worship of the Sun under the name of
Hesus; the latter religion having preceded Christianity in
Ireland by not less than from one thousand to twelve hundred
years.

St. Declan declares that St. Patrick taught the same sun-wor-
shipping religion in Ireland that he did, which ismost probably,
if not certainly, true. It is a fact that nearly everything relating
to St. Patrick is thrown into the greatest uncertainty because
of the almost total destruction of the history of his labors and
theological teachings. Declan speaks of the Christosite priests
having at first sought to destroy the worship of Hesus under
the teachings of the Druid priests, but having totally failed to
make any impression upon the minds of the Irish people, they
made a virtue of necessity and set about making Christosite
saints out of the Druid priestly teachers of Hesusism and claim-
ing them as good orthodox Christians. This communication
of Declan very plainly shows that the Hesusism of the Druids
existed in Ireland long before Christosism was heard of there;
and that when Christosism at last succeeded in gaining a foot-
hold there, it was only by adopting the ancient Druid priest-
hood and the sun-worship of the Irish people christening
their new venture, in the way of theological adoption, Hesus-
Christosism ; they, even, being content to put Hesus before
their Cliristos in order tocarry their point. Surely the truth is
breaking through the clouds of theological duplicity and false-
hood with which the world lias been so long enveloped.

We call upon the Christian destroyers of ancient Druid-
ism to account for tin' absence of all historical evidence
of what that religion Mas, ami what became of it. Unless
tiny do this we must regard the testimony of the spirit
of Declan as irrefutable. It has been falsely pretended
by Christian writers that the Druids had no written doctrines
or history, and that they entrusted everything to the memory
of their teachers and pupils. If this were true, it would make
t lie Druids an exception to all other ancient teachers of religion.
That they hail a written language, an advanced literature, and

BRUNI. 461

largely attended schools, is sufficiently shown by the grove-
temples, in the open air, where vast assemblies convened to
receive instruction, and to worship Hesus their sun god many
hundred years before the returning soldiers of Alexander the
Great brought a knowledge of the Hindoo religion concerning
Christos among the Greeks and Romans in Europe. We are
promised ample corroborative evidence, not only from spirit
but mortal sources, of the truth of this most interesting and
indeed important testimony of spirit Declan.

An Italian Author.

" I salute you, sir : That (making the sign of the Greek
Cross with his forefingers) and that (making the sign of the
Latin Cross in tbe same manner) have condemned more souls
to ignorance, and perpetual contention, and opposition to truth,
than all other things combined. I was not a theologian, and
yet I had to disguise my true sentiment, in order to gain favor
with Catholics and obtain a living. It will now be in order to
give you a short history of my life. My name was Leonardo
Bruni. I was engaged principally in literary matters, and by
favor of the Medici family was promoted to the Secretaryship
of the Government of Florence. I copied and endorsed a half
dozen of the most absolute forgeries, which are now among the
secret archives of the Vatican Library at Home. They were
intended to make the edicts of Theodosius appear as part of
the decrees of the Roman Catholic Church, when in reality
this was not the case. It seems there were two versions of the
Christosite gospel. One was that given to the Greeks and
Romans by Apollonius of Tyana, and the other was that which
was brought among them by an Armenian, but unfortunately
his name was erased from it. It appeared to me that the ver-
sion of the Armenian was purer, and less corrupted than that
of Apollonius. But as the followers of Apollonius were the
more numerous, and constituted the strongest party, Theodo-
sius sided with them, and massacred the other party. The
second manuscript of the six that I copied, bore upon the life
cf Apollonius, and purported to be by Philostratus, but it was

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evident that Eusebius had changed the whole of that work to
suit the Christos and Hesus doctrines, leaving such parts as it
would not benefit his purpose to alter, and omitting such parts
as conflicted with his views. The third manuscript was an old
Carthagenian document. This manuscript showed that the
Council of Nice had appropriated the "les" of the Phoenicians
and made it "Jes." The fourth document was an attempt to
prove that Peter was the first pope, when the word "pope" in
that document clearly showed that it was not known until the
time of Constantino, and that then it was only used as applied
to bishops. The fifth manuscript showed that shortly before
my time (1180 or 1190) Pope Celestine III. destroyed" all the
documents he could find that gave direct information about
Iarchus's or Apollonius's version of the Hindoo gospels; and
that what he had not destroyed had been rewritten to suit the
Christian ideas of his time. The sixth manuscript that I had
in my hands was a copy of the Druidical religion. It was
beautifully written and showed plainly and positively that the
Druids were strictly sun-worshippers and had instituted certain
rites of initiation peculiar to themselves. I passed to spirit lif>
in 1444, in Florence. I was at heart, and secretly, a materialist."

This is a most remarkable communication in any light in
which it may be viewed ; but, viewed as an authentic and
truthful communication, its importance as a contribution to
human knowledge cannot be overestimated.

Refer to Biographic Universelle for account of Bruni.

This communication of Bruni was given on March 14, 1884.
It contains a most remarkable corroboration of the communica-
tion given by Chrestus, the rival of Apollonius of Tyana, at
Rome, in middleof the first century. If the authenticity of these
two communications can be established, and the truthfulness of
the spirit testimony they contain can be demonstrated, there
must be an end of all further pretence that any Jew, whether
Jesus Christ or Paul of Tarsus, had anything to do with com-
posing any portion of the New Testament. We will therefore
submit the facts to fair, fearless and faithful analysis, in order
that these two points may be correctly decided.

At the time that communication was given, we had never
heard of Leonardo Bruni; nor did we know anything of his
literary or official position, nor anything al>out him whatever.
It was written down as it fell from the medium's lips by ourself,
as it is given. It then certainly comes from some spirit, who,
at the time, had control of the medium's physical organism.

BRUNT. 463

This we know as certainly, as that we live. Who was that
spirit, if not Bruni himself? Could not Bruni, having the desire
to return and testify to what he knew, and having so perfect
an opportunity to do so, as well control the medium's organism,
as could any spirit who desired to personate him? But, besides,
what motive could any spirit have in seeking to personate
Bruni in that manner? To have done it the deceiver would
have had to be as thoroughly informed about Bruni as himself,
and his services as Apostolic Secretary to four popes, a thing
which was only known to Bruni and his pontifical employers.
The disclosures made in that communication would never have
been made by anyone connected with the Roman Catholic
Church, for the things therein stated could never be shown to
be untrue, and hence would almost be as fatal to its theological
assumptions as if shown to be true. Besides, no Roman Catholic
spirit, sufficiently well informed to give that communication,
would have done it. On the other hand, no one not a Roman
Catholic spirit could have given that communication, except
Leonardo Bruni himself. For these conclusive reasons, we insist
upon the authenticity of the communication. The next question
to be determined is, whether the communication is true. Why
is it not true? Why would the spirit of the learned, trusted,
and honored Bruni come back from the spirit-life to cover his
soul with guilt by stating that which was not true ? Would he
have done it? Did he do it? It is absurd to imagine it, much
less to believe it possible. There is, however, one contingency
that it is only fair to consider ; may the spirit not have found
it impossible to say what he intended through the medium.
There is nothing about the communication which shows that
the spirit was not testifying connectedly, logically, and satis-
factorily to himself. In view of all the facts, therefore, we
conclude that the communication is as true as it is clearly
expressed.

Let us now proceed to analyze the spirit's testimony and see
whether it is in any way inconsistent with the strongest proba-
bility. The spirit, in closing, says he was a materialist at heart
and secretly. He certainly could not have been a devout Roman
Catholic, after coming to the knowledge which he says he did,
as to tiie origin and nature of the Christian religion. It is
hardly likely that every effort was not made to induce him to
enter the priesthood, and take upon himself the vows of fidelity

464 ANTIQUITY UNVEILED.

to the temporal and spiritual interests of the Holy Mother
Church. It is not a little strange that a layman should have
been chosen to be the apostolic secretary of the pope ; and that
he should have continued to hold that confidential and im-
portant position through four consecutive pontificates. The
reason for tins was, without doubt, his vast learning anil
unusual lingual acquirements. At the time, during which
Bruni held the office of apostolic secretary, as well as during
the three preceding centuries, the Catholic Church, through
its laity as well as its priesthood, was ransacking the world to
find and destroy everything in the way of ancient literature that
would throw any light on the history of the first five centuries of
theso-called Christian era. This work of Roman Catholic vandal-
ism was begun in earnest in the Pontificate of Hildebrand, who
as pope, took the name of Gregory VII, and was known in church
history as The Great Gregory. His first act in that direction
was the burning of the Palatine Apollo at Rome. That library
was founded by Augustus Caesar, and contained the literature
of the preceding eleven hundred years. Much of that literature
was in the Greek, Asiatic and African tongues, which were then
but little known among the Latin speaking priesthood, and it
was impossible for Gregory or his subordinate clergy to know
what that invaluable despository of learning contained that
would reveal the real origin and character of the religion of
which he was the chosen head. Fully qualified by nature for
any crime tiiat would be calculated to promote or perpetuate
the religious fraud in which hi' was heart and soul engaged, he
ordered the Library of the Palatine Apollo to be burned, with
all its precious store of information. By such means did the
Roman Catholic Church hope to conceal the religious imposition
they were seeking to fasten upon the minds of humanity for
truth. Put for the honesty of an English monk, John of Salis-
bury, who, in the twelfth century, recorded that pontifical act
of vandalism, it would have been impossible to have fastened
that crime upon that unscrupulous and wicked foe of truth,
The Great Gregory. It would seem that in the fifteenth Cen-
tury, the Latin clergy were no better qualified than those who
preeetled them to know what was contained in the Greek and
other manuscripts which came into the possession of the church
in the time of l.runi ; for, if they had been that church would
not lnue found itself compelled to entrust the translation of

BRUNI. 465

these manuscripts to a person who had not taken upon himself
the priestly vows. The office to which Bruni was called is
designated "apostolic secretary." What were the duties of
that office? Just such duties as the spirit of Bruni says he
was engaged in ; that of translating such missives and manu-
scripts as the Latin popes were unacquainted with. Thus, it
seems clear that the spirit's statement that he was put in
possession of documents such as he described, is most probable,
if not certainly true. Finding his statements true and consistent
in so many respects, it raises the presumption that they were
equally true as to the rest of the testimony.

He could have uttered no greater truth than when he said
that the Catholic Cross had condemned more souls to ignorance,
perpetual contention and opposition to truth, than all other
things combined ; if by the Catholic cross we are to understand
the church or religion of which it is the symbol. It was no
doubt to do his part in counteracting that fearful injustice to
humanity, that Bruni returned and gave that pregnant testi-
mony. He tells us that it was through the influence of the
Medici family that he was promoted to the Secretaryship of
the Government of Florence. This fact is not stated in any of
the mentions of Bruni that we have found. It is, however, no
doubt true, from the fact that the influence of the Medici in
Florentine affairs, at that time, was of an overruling power.
He does not say how he came to be appointed apostolic secre-
tary to Innocent III, the pope who undertook to complete the
work which was begun by the papal incendiary, The Great
Gregory ; but, it is manifest, that it was on account of his
superior learning ; for, not only was he not a priest, but he was
very young at the time he was chosen. Neither does he tell us
when it was that he copied and endorsed the six works or
manuscripts of which he speaks ; but, we have every reason to
suppose it was while he was acting as apostolical secretary, and
most likely during the pontificate of Innocent III. We merely
notice these matters as showing the general consistency of the
whole narration. Passing from these introductory portions of
the communication we come to that portion which indicates
the especial purpose of the spirit's coming back to the earth.
He says ;

" I copied and endorsed a half dozen of the most absolute
forgeries which are now among the secret archives of the Vati-

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can Library, at Rome. They were intended to make the edicts
of Theodosius appear as part of the decrees of the Roman
Catholic Church, when, in reality, this was not the case. It
seems there were two versions of the Christosite gospel." One
he tells us, was that given to the Greeks and Romans by Apol-
lonius of Tyana, and the other was that which was brought
among them by an Armenian; but unfortunately his name
was erased from it. " It appeared to me," said he, "that the
version of the Armenian was purer, and less corrupted than
that of Apollonius ; but, as the followers of Apollonius were the
more numerous, and constituted the stronger party, Theodosius
sided with them and massacred the other party."

In that statement of the spirit of Bruni, we have given to us
the key that unlocks the closet in which has so long been con-
cealed the skeleton of truth, murdered by the Roman Catholic
church. In order that the reader may the better comprehend
its startling import, we will have to make an inconveniently
lengthy quotation concerning the theological and ecclesiastical
doings of Theodosius, to whom the spirit refers. To do this as
it should be done would require the limits of an extensive
essay. But this will not be expected of us at this time. Treat-
ing of Theodosius, Smith's Dictionary of Greek and Roman
Biography, says :

" Theodosius was the son of a Christian father whose ances-
tors acknowledged the creed of Nicsea ; and next to Constan-
tine he became the great glory of the Christian church. The
merits of Gratian secured him from the orthodox Christians a
rank equivalent to that of saint ; and after his deatli they found
a worthy successor to his orthodoxy in the more vigorous
emperor of the East. Theodosius was not baptized until the
end of the first year of his reign, when he was admonished by
a serious illness no longer to delay this ceremony. In A. I).
.'{.'>0, before he commenced operations against the Goths, he was
baptized at Thessalonica by the archbishop Ascolius, in the
orthodox faith of the Trinity; and his baptism was immedi-
ately followed by a solemn edict which fixed the faith of his
subjects (Tillemont, 'Histoire desKmpereurs,' Vol. 5, page Ins ;
Cod. Theod. lfi, tit. I. s. 2) and branded with the name of
heretics all who dissented from the imperial creed."

We here copy what ( Sibbons says of that edict in his Decline
and Fall of the [Ionian Empire, Vol. /i, chap. li7 :

" lie fore he" (Theodosius) " took the field against the ( !ot lis,
he received t lie sacrainen t of baptism from Ascolius, the ortho-
dox bishop of Thessalonica ; and as the emperor ascended from

BKUNI. 467

the holy font, still glowing with the warm feelings of regenera-
tion, he dictated a solemn edict, which proclaimed his own
faith, and prescribed the religion of his subjects. It is our
pleasure (such is the imperial style) that all the nations, which
are governed by our clemency and moderation should stead-
fastly adhere to the religion that was taught by St. Peter (o
the Romans, which faithful tradition has preserved, and which
is now professed by the Pontiff Damasus, and by Peter, bishop
of Alexandria. According to the discipline of the apostles and
the doctrine of the gospel, let us believe the sole deity of the
Father, the Son, and the Holy Ghost, under an equal Majesty
and a pious Trinity, we authorize the followers of this doctrine
to assume the title of Catholic Christians ; and as we judge
that all others are extravagant madmen, we brand them with
the name of heretics, and declare that their conventicles shall
no longer usurp the respectable appellation of churches ; besides
the condemnation of divine justice, they must expect to suffer
the severe penalties which our authority, guided by heavenly
wisdom, shall think proper to inflict on them."

If that is a true version of the edict of the emperor, Theodosius,
it establishes several facts beyond reasonable controversy. 1st.
That Theodosius was frightened, by a serious illness, into
becoming a convert to the doctrines professed by Pope Damasus
and Peter, the bishop of Alexandria. In this edict, Peter, the
bishop of Alexandria, must have been as high theological and
ecclesiastical authority, in the estimation of Theodosius, as was
the Pontiff Damasus. It is, therefore, quite clear that a bishop,
at the time of issuing that edict, was of equal rank and author-
ity with that of the Roman Pontiff. 2d. In the time of
Theodosius, A. D. 379, there was no authentic record of what
St. Peter had taught to the Romans, and all that Theodosius
ventured to claim, on that head, was, that those alleged teach-
ings " had been preserved by faithful traditions." If there had
been in existence, any authentic teachings of St. Peter to the
Romans, Theodosius must have known of it ; and, as he did
not, and based hisaction upon "traditional statements" only, it
is very certain that the Christian Scriptures were not regarded
as historical records of the events they narrated, by Theodosius,
or that St. Peter did not teach the doctrines therein contained
to the Romans. Remember that this was more than fifty years
after the Council of Nice had canonized the Apollonian Gospel
and Epistles concerning Christos-Prometheanism. What then
were the faithfully preserved traditions concerning the teach-

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ingsofSt. Peter to the Romans, to which Theodosius in his
edict alludes? We leave the reader to answer as his or her
reason dictates. 3d. Until Theodosius commanded his subjects
to believe in the doctrine of the Trinity, and enforced his
commands upon them by the most inhuman methods, that
doctrine was rejected and resisted by the Greek and Roman
followers of the Christos of the Hindoo Gospels, the only
Christos that was then known. That so senseless and unnatu-
ral a doctrine should have been forced upon any people, by any
means, however tyrannical, is a mystery even more mysterious
than the arithmetic that can make one three, and three one.
4th. Until Theodosius issued that edict, there were no persons
at Rome or elsewhere who had been called "Catholic" Christ-
ians. If there had been, Theodosius would not have felt it
necessary to say to his Roman subjects : " We authorize the
followers of this doctrine " (the Trinity) " to assume the title of
Catholic Christians." Prior to that time they had not assumed
that title, or if they had done so, they had done it without
adequate authority under the laws of Rome. 5th. And finally
the persecutions instituted by the Christian Theodosius, were
visited upon the Arian followers of the same Christos, whose
teachings Theodosius professed to follow, and not upon the
followers of the so-called heathen gods of the Roman Pantheon.
Indeed, it becomes more and more evident that in the reign of
Theodosius, the worship of the other gods of the people of the
Roman Empire had been abandoned for the Apollonian and
Chrestusite versionsor modifications of the Christosite teachings
of the Brahmans and Buddhists of India.

Now, in order to give the reader an idea of what the religious
controversy was about, in which Theodosius took so conspicuous
a part as a bigoted, cruel, and cowardly partisan, we feel
warranted in referring them to Gibbon's "Decline and Fail of
the Roman Empire," Vol. 5, chap. 27.

It was in the manner set forth in (ribbon's work above
referred to, that Christianity was fastened upon the Roman
world, in the latter part of the fourth century, prior to which
time such a tiling as a Christian church was unknown. Before
that time the followers of Christ, as Gibbon and the church
historians call them, were the followers of Apollonius of Tyana,
and Chrestus, his opponent, who both taught the doctrines
attributed to Christos in the Brahmanical and Buddhistic

BBUNI. 469

religions of India. This will become apparent when the com-
munication of Chrestusas already given, see page 441, is ro-rcad.
It is the church that was founded by such measures as those
resorted to by Theodosius, that to-day is seeking to subvert the
religious liberty of the people of America, and whose impious
minions aim to subordinate it to the gowned humbug of Rome.
If any religion was ever conceived in sin and brought forth in
iniquity, it is the religion which Theodosius and his priestly
minions, by violence and most iniquitous persecutions, fastened
upon the Roman world. Remember that the victims of their
cruelty were as much, or even more so, worshippers of God and
Christ than themselves, and that their only offence was, that
as followers of Christ they refused to have the ancient worship
of Christos subverted by those whom Theodosius in his edicts
called "Catholic Christians." The Arians were the followers of
Christos, as his doctrines were taught to Alexander the Great,
and his Macedonian Generals, by Calanus, the Gymnosophic
Christosite, while Theodosius and his party of Christosites
adhered to the Christosite teachings of Apollonius of Tyana,
with perhaps a few unimportant modifications. The two ver-
sionsof the Christosite gospel, of which thespirit, Bruni, speaks,
as constituting the first of the manuscripts which he says he
copied, in order to show that Theodosius' edicts were a part of
the decrees of the Roman Catholic church, and related to Jesus
Christ instead of to the Apollonian teachings concerning the
Hindoo Christ or Christos, were no doubt in existence as late as
the early part of the fifteenth century. Where are they now?
The spirit thinks, or says, they are in the secret archives
of the Roman Catholic church, at Rome. If that is correct,
the world may yet know just what those two versions of the
Hindoo Christosite gospel were. But there are several points,
which are worthy of particular notice, concerning them. 1st.
The spirit says that one of them was inscribed with the name
of Apollonius, while the other had the name of its author,
copier or compiler, erased from it. Why was that done? Who
was he? Bruni says he was an Armenian, but does not tell us
why he so concluded. Whether he was told so by those who
ordered him to copy that manuscript, or whether he so con-
cluded from the general tenor of the manuscript itself, he does
not say. For reasons that we made plain in our comments on the
communication we received from Clirestus, we conclude that

470 ANTIQUITY UNVEILED.

the writer of that version was not an Armenian, but a Mace-
donian, and none other than the man known to history as
Chrcstus. 2d. That the version, the name of the writer of
which was erased from it, was the purer and less corrupted of
the two Christosite gospels. 3d. That in the timeofThcodosius,
the Apollonian Christosites were the stronger party, and that on
that account he sided with them and massacred the other party.
As we before said, it was at the time that Theodosius issued
his first edict against the opposite party of Christ osites that any
body of religionists were called Catholic Christians ; and then,
for the first time, what is now called Christianity, had its incep-
tion. We have the testimony of several other spirits, which
all combine to show, in the most conclusive manner, that
this part of the testimony of Leonardo Bruni is true.

The spirit tells us that the second manuscript put into his
hands to be copied, bore upon the life of Apollonius, and pur-
ported to be by Philostratus, but that it was evident that
Euscbius had modified the whole of that work to suit the
Christos and Hesus doctrines, &c. Whether the spirit is right
in charging Euscbius with altering and mutilating Philostratus'
"Life of Apollonius," we cannot certainly know ; but certainly
the learned and critical Bruni had every qualification to judge
correctly on that point. As to the biography of Apollonius, by
Philostratus, having been most shamefully and dishonestly
mutilated and changed, before the time of Bruni, is certain,
and that it was mutilated and altered by Catholic Christians to
conceal the fact that Apollonius of Tyana, and not Jesus
Christ, was the introducer of what Theodosius called Catholic
Christianity among the Greek and Latin speaking peoples.

The spirit tells us that the third manuscript that he copied
was an old Carthagenian document winch showed that the
Conned of Nice had appropriated t lie god "Ies" of the Phoeni-
cians, and made it "Jes." Again we are compelled to take the
words of the spirit for what they are worth, as without the
inspection of the document which the spirit says he copied,
we cannot be certain about it. But it is a fact that Carthage
was a Phoenician colony, and the worship of Bacchus under
the name "Ies" no doubt prevailed there until after the third
century of the Christian era. If some Carthagenian writer
knew of the adoption of the ( 'arthagenian god "Ies" under the
modified name of "Jes," it was not out of ancestral pride he

BRUNI. 471

made a special reference to such a triumph of the religion of
his Phoenician ancestors, especially in view of the fact that the
once enterprising Phoenician people had been brought under
the hand of Roman supremacy. Why the spirit should have
mentioned the existence of such a Carthagenian manuscript,
if it did not exist and he did not have it in his hands, as he
states, it is very difficult to conceive. We therefore believe it
to be true. If it is true, the identity of the "Ies," or Sun-god
of the Phoenicians, with the Jesus of the canonical scriptures
of the Council of Nice is very certain. The spirit of Constantine
the Great, by whose command that Council was convened has
returned and stated the same fact, admitting that he sought to
blend the religions which were predominant in his empire, by
adopting the gods that were then principally worshipped by
his subjects. The Phoenicians, after colonizing t!:e then civil-
ized world, had ceased to exist, as a distinct people, but their
religion, which was essentially the worship of the Sua under
the name " Ies," pronounced " yes," had been established all
along the southern shores of the Mediterranean sea, had passed
into Spain, Gaul, Germany, Scandinavia and the British
Islands, where it crowded upon the more ancient Zoroastrian
religion, or fire-worship which had been established there long
before by Assyrian or Persian migration. At all events there
is nothing in the testimony of the spirit that is not consistent
with the strongest probabilities on that particular point.

The spirit says the fourth document which he copied was an
attempt to prove that Peter was the first pope, when the word
pope in that document plainly showed that it was not known
until the time of Constantine, and then was only used as
applied to bishops. This point of the spirit's testimony is fully
borne out by the fact that the Greek Catholics have never, to
this day, recognized St. Peter as a Roman Catholic pope, or a
pope of Rome. As it is plainly shown by the edict of Theodo-
sius, given above, there was no religious sect called Catholic
Christians until Theodosius decreed that his party of Christo-
sites should be called Catholic Christians. Whether Bruni
copied such a manuscript as he states, bearing upon that point,
we must take his word for it, but it is certainly in no way
contradicted by any established historical fact.

Bruni then tells us that the fifth manuscript to which he
referred, showed, that shortly before his time, ( 1 180, 1100) Pope

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Celestine III destroyed all the documents he could find that
gave direct information about Iarehus'sor Apollonius's version
of the Hindoo gospels ; and that what he had not destroyed
had been re-written to suit the Christian ideas of his time.
Pope Celestine ill \v;\s pope in 1191 and no doubt helped as far
as he could, to destroy all trace of the Hindoo origin of the
Christian religion, a work that had been begun by Gregory
VII, when he ordered the burning of the Library of the Palatine
Apollo at Rome, about 1075 A. D., and which Innocent III
followed up with so much earnestness and unscrupulous zeal.
That Celestine III was especially engaged in that same work
is now made known for the first time. No one dare deny that
Apollonius did visit India, that he there studied the Hindoo
Christosism under Iarchus, who was the Patriarch of the
Reformed Buddhistic Beet, and that he returned into the
Roman empire bringing with him the Iarchian version of the
Buddhistic gospels concerning the Hindoo Christ. It is hardly
less certain that Apollonius was not only greatly enamored
with the philosophy of the Iarchian gospels, but that he
regarded Hindoo wisdom and philosophy as far before those of
the Greeks and Romans. This is made very plain by what has
been allowed to come down to us of the Biography of Apollo-
nius, by Philostratus. It is also certain that the Catholic
Christian clergy have taken especial pains to obliterate every-
thing that would show what those Hindoo Gospels were, or
how Apollonius construed them in the philosophy which he
taught. That the Catholic Christian church had some specially
good reason for concealing everything they possibly could about
the Essenian Christosite teachings of Apollonius is perfectly
manifest in the pains they have taken to accomplish that con-
cealment. They did not suppose that the time would ever
come when the truth would he known through returning spirits
whose earthly labors they were seeking to appropriate with the
most unholy and selfish aims ami purposes. Tins is now an
accomplished and demonstrated fact ; and constitutes the
grandest triumph that Spirits have ever gained over t lie fearful
obstacles that impious and selfish men ever devised to obstruct
the reign of truth on earth.

The spirit of Brum tells us that the sixth manuscript to which
he referred was a copy of the Druidical religion. He says it
was beautifully written, and showed plainly and positively

BRUNI. 473

that the Druids were sun-worshippers, and had instituted cer-
tain rites of initiation peculiar to themselves. It is not a little
significant that the Catholic Christian church has been just as
careful to conceal or destroy everything relating to the Druidical
religion as they have been to conceal or destroy everything
relating to the teachings of Apollonius of Tyana. When we
know that the former religion was nothing more or less than
the worship of the Sun under the designation of the god,
or divine man, Hesus ; and the latter nothing more or
less' than the worship of the sun under the designation
of the god or divine man Christos, we certainly need
not be at a loss to know why those religionists who sought
to steal and appropriate this same sun-god or divine man,
under the combined name of Hesus Christos, as a new god,
having no relation to either of the appropriated gods,
sought to destroy or conceal the truth about their stolen and
spurious deity. It is rarely, indeed, such a vast array of infor-
mation has come from any returned spirit as is contained in
this communication from Leonardo Bruni. The spirit, it
appears, did pass to spirit life in 1444, as he states.

The communication fromChrestus, will be found on page 441
which not only confirms this communication of Bruni but is
itself confirmed in the most remarkable manner by Bruni's
testimony. To those who desire to know the truth in relation
to the origin, nature, arid objects of the Christian religion,
nothing can anywhere be found that can compare with these,
to ourself astounding spirit revelations. It is unfortunate that
there are too few who can duly comprehend and appreciate
their momentous import. These testimonies are what the
world needs to know. We beseech those who cognize their
importance to exert themselves to help us extend the circula-
tion of them. Only in that way will mankind be prepared for
the greater revelations that lie beyond.

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ST. DOMINIC DE GUZJVTAN.

Founder of the Dominican Order.

"I greet you, sir: I will begin ray communication by
stating that I persecuted the Albigenses, in my mor-
tal life, in which I was afterwards helped by Simon de
Mont fort, and I founded the Order of Dominican Friars.
There are tens of thousands of spirits who will curse me for
what I am now about to say, and that is, that I am sorry I
ever helped to found such a society of fanatics, for in spirit life
I see the sad results of superstition and bigotry. The worst
part of my punishment results from the fact that I knew I was
helping to uphold a fraud, for I had read the works relating to
both the Christos of the East and the Hesus of the West, and
so did all the popes who lived from eight hundred until my
time. The greater part of those works that I read were written
in Italian, and I received them from Venice, and not from
Home. The Catholicism of spirit life differs considerably from
that among mortals, in the following particulars: The most
rabid Catholics we have in the spirit life are those who lived on
earth between the eighth and fourteenth centuries. They are
the persecuting class of spirits, and would, if they could, destroy
everything that does not belong to the Mother church. My
coming here to-day severs all connection with Catholicism for
me forever. I made up my mind to do this some twenty years
back, and this is my first effort to free myself altogether, f
intend to search for a place of rest until I am recruited, and I
expect to find that rest only amongst the Buddhists. And, in
conclusion, I will say that I hope that popes, bishops and
priests will cease to torment mankind with their gods, whether
as mortals or spirits."

Little did we think that this once bigoted and cruel Catholic
leader would ever come back to declare his recantation of
< 'at holicism. I low sincere he may have been we do not pretend
to know, nor do we care. It is enough to know that he found
the opportunity and the occasion to declare his deliverance
from a bondage, in which he had been held for fully seven
hundred years. In order that the reader may know who Dom-
inic de ( iu/man was, we refer to the Kn cyclopaedia Americana.

In speaking of the aid of Simon de Montfort, that he received

LOUIS THE PIOUS. 475

in his persecution of the Albigenses, the spirit has allusion to
the war carried on by orders of the Roman Pontiff against
Count Raymond of Toulouse, during which the most cruel
butcheries of peaceful human beings any where recorded in
history, took place. As we said before, we cannot know how
truthfully the spirit spoke as being repentant, but if he spoke
truthfully about the matter, the power of Catholicism is fast
coming to pieces in spirit life. Whether it is or not, the coming
of these spirits show that there is some powerful influences
exerted against it that brings dismay to the hearts of the most
obdurate of these leaders.

LkOUlS THE PIOUS.

King of France and Emperor of Germany.

"I greet you, sir : I was known when here as Louis the
Meek, a king, in A. D. 824 and later. I was the propagator of
the teachings of Dionysius the Areopagite. It was called the
religion or teaching of the Mystics. This Dionysius has been
supposed to have lived at four distinct periods, in the first,
third, fourth, and fifth centuries, by different writers. The
fact of the matter is, that he was a disciple of Apollonius of
Tyana, and lived in the first century. The mysticism that he
taught was a combination of the Eleusinian Mysteries with
the Christosite teachings of Apollonius. The manner in which
I received a knowledge of them was, through one Balbus, an
advocate of those mystical teachings. They were in fact the
doctrines of Jupiterean-Christosism ; but for seven hundred
years after my time they were so tampered with and altered by
religious fanatics, who called themselves mystics, that they
bear very little evidence now of their original character. The
sum and substance of the whole of the doctrines of the Mystics
was, that they rested on the divine (so-called) history of
Christos. In the Eleusinian Mysteries it was represented that
when Latona was with child by Jupiter, she gave birth to
Adonai ; but, in the modification of that doctrine, as it was
taught by Dionysius the Arieopagite, she gave birth to Christos,
and it was to this god to which the theology of the Mystics

476 ANTIQUITY UNVEILED.

related. On my reaching the spirit life I made the most dili-
gent searcli to find this god Christos, but although I have met
the spirits of millions of his followers, none of them could say
they had ever seen him. The Christians have tampered very
much with the teachings of the mystics, and they are now
using them, so modified, as their own."

Refer to Nouvelle Biographic Generale for account of Louis
the Pious.

In the account given of Louis the Pious, as above referred to
there is not a word said that would indicate that he was a
follower and teacher of the Mystic religion. If such was the
fact, we can well understand why the Christian bishops were
so bitterly hostile to him. They no doubt had some special
reason for that hostility, other than their partiality for Lothaire.
That reason has been carefully suppressed, if Louis was the
heretic, which, as a spirit, he claims to have been, and an active
encourager of the mystical teachings of Dionysius the
Areopagite. But as we cannot determine thereby the authen-
ticity and truthfulness of the communication which purports
to come from Louis the Pious (Louis the Meek as he called
himself), we must look to some other source to be able to do so.
By the by, there is great significance in this difi'erence in des-
ignation. The spirit manifestly did not want to be regarded
as a pious man, in the Christian meaning of the term, but
admitted he was meek, as his whole history shows him to have
been, in his forbearance with his Christian enemies.

Louis the Meek sets out by telling us that he was the propa-
gator of the teachings of Dionysius the Areopagite who was the
founder of the Mystic school of theology and philosophy. Who
was tliis Dionysius? We take the following concerning him
from Smith's Dictionary of Creek and Roman Biography :

" Dionysius, surnamed Areopagite, an Athenian, who is
called by Suidas a most eminent man, who rose to the height
of Greek erudition. He is said to have first studied at Athens,
and afterwards at Heliopolis in Egypt. When lie observed, in
Egypt, the eclipse of the sun, which occurred during the cruci-
fixion of Jesus Christ, he is said to have exclaimed, 'Either
God himself is suffering or he sympathizes with some one who
is suffering.' On his return to Athens he was made one of the
council of Areopagus, whence he derives his surname. About
A. I), ."in, when St. Paul preached at Athens, Dionysius became
a Christian (The Acts xvii, 34 \ and i; is said he was not only
the first bishop of Athens, but that he was installed in that

LOUIS THE PIOUS. 477

office by St. Paul himself (Euseb. H. B. iii, 4, iv. 23 ; Suidas).
He is farther said to have died the death of a martyr under
most cruel tortures. Whether Dionysius Areopagite ever
wrote anything, is highly uncertain ; but there exists under
his name a number of works of a Mystico Christian nature,
which contain ample evidence that they are the productions
of some Neo-Platonists, and could scarcely have been written
before the fifth or sixth century of our era. Without entering
upon any detail about those works, which would be out of
place here, we need only remark that they exercised a very
great influence upon the formation and development of Christi-
anity in the middle ages. At the time of the Carlovingian
emperors, those works were introduced into Western Europe
in a Latin translation made by Scotus Erigena, and gave the
first impulse to that mystic and scholastic theology which
afterwards maintained itself for centuries."

Here we have a most conclusive demonstration that in rela-
tion to his propagation of the Mystic Theology of Dionysius
the Areopagite, the spirit of Louis the Meek told the exact
truth, for he was the very Carlovingian emperor whose accept-
ance of that theology gave the impetus to that mystic and
scholastic theology which afterwards maintained itself for cen-
turies in Western Europe. It is, therefore, a demonstrated fact
that the works of Dionysius the Areopagite w r ere those which
Scotus Erigena translated from the Greek into Latin, no doubt
at the instance of the Carlovingian emperor, Louis the Meek ;
and, that instead of the originals having been written by some
Neo-Platonist in the fifth or sixth century, they were written
by Dionysius himself in the first century, as they purport to
have been. It was, no doubt, to get rid of this manifest fact,
that a question was attempted to be raised as to whether he
wrote anything. It would be singular, indeed, if this "most
eminent man," who rose "to the height of Greek erudition,"
had never written anything. The inconsistency of such a
suggestion of doubt upon that point is in the extreme pitiful.
If those books, as translated into Latin by Scotus Erigena, are
still in existence, we can very certainly know just what Diony-
sius the Areopagite did write in the first century, and we have
in those writings a correct version of the teachings of that dis-
ciple of Apollonius of Tyana. To show how anxious even so
learned a Christian as Dr. Lardner was to get rid of Dionysius
the Areopagite and his writings, we will quote vol. ii., page
687 (London, 1829), of his works. He says :

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" I need not stay to show that our Dionyaius of Alexandria
did not write any notes or commentaries upon the pretended
Dionysius the Areopagite (as some have thought), it having
been already done by others. And, as Tilleinont says, there
are now scarce any persons, of ever so little learning, who be-
lieve the works ascribed to St. Dionysius the Areopagite were
composed so early as the third century.

"It has been observed how few of Dionysius' works, either
tracts or epistles, have come down tons entire. Du Pin says,
the loss of his works is one of the most considerable of this
kind which we could suffer. We have, however, divers frag-
ments, which are very valuable, and some of considerable
length."

From the testimony of Louis the Meek, the Carlovingian
emperor and propagator of the Mystic Theology of Dionysius,
given through a medium who could not have had any knowl-
edge about the matter, that the loss of the works of Dionysius,
which Du Pin deplores, and which Dr. Lardner rejoices at, is
not so great as either of them imagine. Those works are in ex-
istence, beyond all reasonable question in the Latin translation
of them by Scotus Erigena. Who, that desires to have the
truth known concerning the origin of the Christian religion,
can over-estimate the importance of this spirit revelation of
the truth in relation to Dionysius the Areopagite, his theologi-
cal teachings, and the continued existence of his writings?
We confess that we were startled beyond expression, as fact
after fact burst upon us, all concurring in absolutely corrobora-
ting the testimony of this imperial propagator of the Mystic
Theology of Dionysius. The dispute about the time when
Dionysius lived, of which the spirit spoke, was in relation to
the date of tho writings which have been attributed to him,
which was as widely varied in point of time as the spirit stales.

Hut we now come to a more surprising statement of the
spirit, when he says: "The fact of the matter is that he (Di-
onysius) was a disciple of Apollonills of Tyaua, and lived in
the first century." We have, in the course of the past four or
live years, published volumes of spirit testimony on the part of
the spirits of ancient men and women of historical note, all
concurring in showing that Apollonius of Tyana was the St.
Paul of the New Testament, and the real founder of the ( lirist-
ian religion; but nothing that has heretofore been given lias
been more conclusive of that fact than this testimony of Louis

LOUIS THE PIOUS. 479

the Meek. If it is true that Dionysius the Areopagite was a
disciple of Apollonius of Tyana, and left a Mystic Theology,
the written doctrines- of which came into the hands of Louis
the Meek, then there is no escape from the conclusion that
Apollonius of Tyana was the Paul of Acts.

We find it said, Acts xvii., 33, 34, that after Paul had spoken
to the people of Athens in the midst of Mars Hill, 4i So Paul
departed from among them. Howbeit, certain men clave unto
him, and believed ; among the which was Dionysius the
Areopagite, and a woman named Damaris, and others with
them." Here we have Dionysius the Areopagite identified as
the adherent of Paul of The Acts of the Apostles. Now we
have the positive testimony of the spirit of Louis the Meek
that not only was he a propagator of the teachings of Diony-
sius the Areopagite, but that the latter was a disciple of the
Christosite teachings of Apollonius of Tyana. If this was not
the fact, why would the spirit have testified that it was so? As
there are so many concurring circumstances to show that the
general testimony of the spirit is correct, why should we doubt
the correctness of that part of his testimony? We can see no
good reason why we should doubt it, and therefore accept it as
truthful and correct.

The spirit says that the Mysticism taught by Dionysius the
Areopagite was a combination of the Eleusinian Mysteries,
the Christosite teachings of Apollonius of Tyana, and that
they were the doctrines of Jupiterian-Christosism. He then tells
us that in the Eleusinian Mysteries it was represented that when
Latona was with child by Jupiter, she gave birth to Adonai ; but,
in the modification of that doctrine, as it was taught by
Dionysius the Areopagite, she gave birth to Christos, and that
it was to the latter god to whom the theology of the mystics
related. It would seem that the spirit used the designation
Adonai for Latona's son as equivalent to the designation
Apollo, by which name he was known to mankind. Both
designations, however, mean the Sun in Summer, as did the
designation which Dionysius the Areopagite used as applicable
to the same child of Latona, the Christos of the Hindoos
which, as a convert to the teachings of Apollonius of Tyana,
he sought to substitute for the Greek mythical personification
of the same Summer Sun. In this, Dionysius was no doubt
governed by the fact that the Greek myth was but a more

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modern imitation of the original Hindoo myth. If the works
attributed to Dionysius the Areopagite show the teachings of
that celebrated founder of the Mystical Theology to have
taught what the spirit of Louis the Meek says he did, then
there can be no doubt whatever that those writings were really
the production of that learned Greek ; a fact which Christian
critics have labored so hard to disprove. Why? Because, if
Dionysius the Areopagite was a Christosite follower of Apollo-
nius of Tyana, and not a Christian follower of St. Paul, as The
Acts declare he was, the identity of Paul and Apollonius, as
one and the same person, is made certain, and the whole
Christian Scriptures are shown to be a plagiarized version of
the Hindoo theology concerning Christos, and can have no re-
lation to Jesus of Nazareth, or Jesus Christ, whatever. If we
can ever find the time and means to reproduce in English the
Latin version of the teachings of Dionysius the Areopagite, as
translated into Latin by Scotus Erigena, we will do it; for
therein we know that we shall find the positive proof that
Christianity is nothing more than a spurious counterfeit of the
ancient Hindoo theology.

The spirit tells us that on his reaching the spirit life he made
the most diligent search to find, not Jesus Christ, but the god
Christos, about whom Dionysius the Areopagite had written;
and that although he had met millions of the followers of that
god, he had found no one who could say they had seen him.
It thus appears that Christos, in the Hindoo theology, was as
much a 1113-th, and as far from being a man or spirit, as Jesus
Christ the spurious imitation of him is. Of the Balbus, of whom
the Spirit of Louis the Meek speaks, as to the person who con-
verted him to the Mystic theology of Dionysius, we can find no
historical mention. The name would indicate that he was of
Roman extraction. The date A. D. S24, given by the spirit as
the time he received the writings of Dionysius the Areopagite
and his conversion to his doctrines is quite consistent with
probability, as Louis was in the middle of his reign at that
time, which began in S14 and continued to 840. Indeed the
communication affords a very remarkable explanation as to t he
manner in which the works of Dionysius the Areopagite were
introduced in Western Europe in the time of the Carlovingian
Emperors, and how it was that his mystic and scholastical the-
ology took such a root there, that it maintained it self for centuries.

LOUTS THE PIOUS. 481

At this point we had closed our review of the communication,
having no thought of pursuing the subject, when we had another

sitting with the medium, whose spirit guide said : "Mr. Roberts,
the spirit of Louis the Meek could not tell you who the Balbus
was from whom he obtained the knowledge of the teachings of
Dionysius the Areopagite. He says he was strongly opposed
by the spirits, who did all they could to prevent him from
telling you anything about the matter. He wanted to tell you
that the Balbus of whom he spoke was Michael Balbus the
emperor of Constantinople. He says he succeeded Leo the
Armenian." Judge of my surprise on following the clew that
was thus most unexpectedly given, to And conclusive proof that
the information was correct in every essential respect. Not
only was Michael Balbus the imperial contemporary of Louis
le Debonnaire, but he lias always been regarded as an enemy
of the Roman Catholic Church. I take the following brief
account of Michael Balbus from Rose's Biographical Dictionary :

"Michael II., emperor of the East surnamed the Stam-
merer, a native of Armoricura in Phrygia, was an officer of
rank under Nicephorus, and was a principal instrument in
raising Leo the Armenian to the throne. After the murder of
Leo (Dec. 820), Michael was invested with the purple.
Though he favored the Iconoclasts, he permitted the worship
of images beyond the precincts of the capital. He is there-
fore reckoned among the enemies of the Catholic Church."

We may thus see that nothing is more probable than that
there was a close bond of sympathy existing between the two
emperors, Louis of France and Germany, and Michael Balbus
of the Eastern Roman Empire, who were alike the enemies of
the Catholic Church. It was quite natural that a Phrygian,
as Michael Balbus was, whose native language was Greek and
who had at his command the vast stores of ancient Greek lit-
erature that had been collected at Constantinople, should have
met there with the writings of Dionysius the Areopagite, and
have been so impressed by them as to desire to seek to propa-
gate them. With that view, no doubt, he sent Greek copies of
them to Louis the Meek who had them translated into Latin
and not improbably by Scotus Erigena. Indeed it would seem
that Scotus was the person who brought the writings of Di-
onysius the Areopagite from Michael Balbus to Louis le Debon-
naire. As the absolute proof of the truth of this communica-
tion goes very far to settle the identity of St. Paul with Apol-

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Ion i us of Tyana, as well as of the New Testament itself with
the writings of Apollonius, a brief account of Scotus Erigena
may not be out of place here. The Encyclopaedia Americana
says of him :

"Erigena (John Seotus). The birth place of this eminent
scholar and metaphysician has been disputed ; notwithstand-
ing the patronymic usually affixed to his name, signifying the
Irishman, the weight of evidence seems to predominate in
favor of Ayershire in Scotland. At an early age he visited
Greece, and especially Athens, where he devoted himself to
the study of Oriental as well as classical literature, and became
no mean proficient in logic and philosophy. Charles the Bald,
king of France, invited him to his court, and encouraged him
in the production of some metaphysical disquisitions, which
gave great offence to the church by the boldness with which lie
impugned the doctrines of transubstantiation and predestina-
tion. But his grand offence was the translating into Latin of
a pretended work of Dionysius the Areopagite, the supposed
first Christian preacher in France. Many passages in this
treatise, although popular among the clergy of the East, were
extremely obnoxious to the Romish hierarchy ; and a peremp-
tory order from Pope Nicholas to Charles, commanding the
immediate transmission of the culprit to Rome, induced that
monarch to connive at his escape into England, in preference
to delivering him up to the vengeance of the papal see. Alfred
the (heat received Erigena gladly, and placed him at the head
of the establishment lately founded by him at Oxford, then
called the Kind's Hall, and now more generally known as
Brazennose College. Here he continued to lecture on mathe-
matics, logic and astronomy, about the year 87!) ; after a resi-
dence of a little more than three years, disputes arising, tra-
ditionally said to have proceeded from the severity of his
discipline, he gave up his professorship, and retired to the
abbey of Malmesbury, where he again superintended a number
of pupils, whom the fame of his learning had drawn to him.
The time of his decease or murder for he is said to have been
stahlted to death by his scholars, with iron styles or bodkins,
then in u<e for writing -is variously stated as having occurred
in t lie year's 871, RS4, 81H ; it is however more credibly asserted,
that the jealousy of the monks rather than the insubordination of
his pupils, was the real cause of his death, in as much as his
heterodoxy had given great offence to their fraternity. This
statement of facts has, however, hen, with considerable
probability, disputed by other writers, w ho are of opinion that
the English historians have confounded John Scot us Erigena

LOUIS THE PIOUS. 483

with another John Scot, abbot of Ethelingay, who taught at
Oxford. In proof of the latter supposition, Mackensie, in his
first volume of Scottish writers, quotes a letter from Anasta-
sius Bibliothecarius to Charles the Bald, written in 875, which
speaks of Erigena as then dead. Doctor Henry in his History
of England, thinks it probable that he died in France. A
treatise written by him with great acuteness and metaphysical
subtilty, De Division Naturae, was published in Oxford, in
folio, by Doctor Gale, in 1681. A work of his, against transub-
stantiation, entitled De Corpore at Sanguine Domini, is also
extant, printed in 1558. He is said to have been as celebrated
for his wit as for his learning."

Through the communication of the spirit of Louis the Meek,
we have the fact established that the work which Scotus
Erigena translated into Latin, was really the writing of Diony-
sius the Areopagite, and not a pretended work of that author
of what has been acknowledged to be mystical theology. We
have, therefore, in that Latin translation of Dion3 r sius's theo-
logical writings, an extant approximation to the theological
teachings, not of St. Paul, whose convert it is alleged he was,
but of the writings of Apollonius of Tyana, whose convert he
really was. This most important theological fact is made posi-
tively certain by the damaging blunder of the writer of The
Acts, in alluding to the fact that Dionysius the Areopagite was
a convert to the preaching of Paul at Athens. We can very well
understand why the work that Erigena translated was pro-
nounced spurious by the Roman hierarchy, and why they
should have sought to destroy the man who possessed such
perfect knowledge of the real origin and character of the religion
they were propagating as something that was genuine and orig-
inal. Why should the translation of a spurious work have
caused such an alarm at Rome? If it could have been demon-
strated that the work attributed to Dionysius the Areopagite
was not the work of that writer, it is preposterous to suppose
that such a deadly purpose would have been aroused against
Scotus Erigena ; and which seems to have followed him until
his murder was accomplished. It was because the Roman
hierarchy could not successfully deny the genuineness of the
work which he translated, that they sought to destroy this
man, who was perhaps alone qualified to attest its genuineness.
But the especial point we want to make in this connection is,
that it was, in all probability, Scotus Erigena, who procured

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the copy of Dionysius the Areopagite's work when in the East,
while yet a young man, and perfecting himself in the know-
ledge of classical and Oriental literature. On his return from
that journey, it is highly probable that he returned by way of
France, where he became known to Louis tbe Meek, at whose
instance, and under whose protection he published his Latin
translation of the theological works of Dionysius the Areopagite.
It was no doubt on this account that Charles the Bald, the son
of Louis the Meek, called him to his court, and became his
patron and protector against the Roman hierarchy.

In view of all the facts adduced, we are impressed with the
conviction that through this communication from the spirit of
Louis the Meek, we have been brought to the threshold of the
depository in which is to be found the long kept secret of the
founders and propagators of the Christian religion, the know-
ledge of which when once in possession of the world, will put
an end to the impious, mental, moral, and spiritual tyranny,
which has so long been perpetrated by them. Nothing is more
certain than that we have a Latin version of the theological
teachings of Dionysius the Areopagite in the translation of
Seotus Erigena. It is because it is a true version of the writings
of the former that its genuineness, or the genuineness of the
original Creek, from which the translation was made, has been
denied by Christian writers. The spirit says that Dionysius
the Areopagite was a convert to the doctrines of Apollonius,
and taught his Christosite doctrines combined with the Eleus-
inian mysteries and ceremonials. It is undoubtedly this evi-
dent fact, as disclosed in Seotus Erigena's Latin translation,
that made the Catholic Church so hostile to him ; and to seek
to discredit the work lie, Seotus, attributed to Dionysius the
Areopagite. In their hostility to that learned writer, the
Catholic hierarchy betrayed the secret they sought to conceal,
and which has been completely revealed by the spirit commu-
nication of Louis the Meek.

CEEESTINE III. 485

CELtESTIfiE III.

A Roman Pontiff.

"I salute you, sir: I am here, to-day, as a friend, al-
though I expected to come as a foe. I thought better of it. It
was stated by a spirit that I interfered with manuscripts rela-
ting to the Life of Apollonius of Tyana. It was not with that
work that I interfered ; but it was with the writings of Pota-
raon and Plotinus. When here I was known as Pope Celestine
III., about A. D. 1190. The manuscripts that I suppressed
were a combination of the Apollonian, Gnostic and Plotinist
schools. Plotinus was nothing more nor less than what you
call a medium. We called it inspiration. He was influenced
by the spirits of Plato and Pythagoras. Those manuscripts, or
what is left of them, can be found in the library of Florence. I
suppose I will excite the rage of thousands of spirits who will
curse me for what I have said, and charge me with having be-
trayed my trust. But I am weary of the monotony of Cathol-
icism. I want something broader and more liberal ; and when
I return to my spirit state I will search for the heavens of
philosophy and science. I feel deeply indebted to you for this
opportunity to free myself."

I translate the following concerning Celestine III., from the
Biographic Universelle :

" Celestine III. was elected pope on the 20th of March 1191.
He was known under the name of Cardinal Hyacinth, Deacon,
with the title of St. Mary. He was aged eightj'-five years, and
succeeded Clement HI. Upon his elevation, Henry VI., desig-
nated emperor, went to Italy to have himself crowned, and to
claim his rights over Sicily, as chief, under Constance, his wife ;
but as he appeared at the head of his troops in hostile attitude,
the consecration of the pope was deferred, which equally re-
tarded the coronation of the emperor. The Romans went
before Henry, and promised him that he should be crowned if
lie would give up his castles of Tusculum, which disturbed
the country. Henry agreed to this proposition. It is said that
at his coronation the pope pushed the crown with his foot
which the Cardinals raised and placed on the head of Henry.
x- x- Celestine zealously urged the crusade and sought to

incite the princes to that enterprise. He approved of the crea-

486 ANTIQUITY UNVEILED.

tion of the Order of Teutonic Knights which was formed in
Palestine. He excommunicated Leopold, Duke of Austria, for
having held King Richard a prisoner, against the rights of the
people. He complained against the divorce of Philip Augus-
tus ; hut did not follow it up. The end of that affair belonged
to later times. Pope Celestine died on 8th of January, 1198,
after a pontificate of six years, nine months, and nine days.
The Cardinals refused to allow him to name his successor in
his last moments, under pretext that the election ought to be
free, hut in reality because some among them specially as-
pired to succeed him. Innocent III bore away the prize.
There are extant seventeen letters of Celestine III."

We have no means of knowing what works Celestine III had
a hand in destroying, but we may infer that as he was suc-
ceeded by Innocent III, who was very largely concerned in the
destruction of the anti-Christian literature of that period, that
the latter only sought to complete a work which his predecessor
had begun before him. As we have no certain means of corrobo-
rating this communication it will have to pass for what it is
worth on the mere statement of the spirit. There can be little
doubt, however, that the writings of Potamon and Plotinus,
whatever they were, were what the spirit describes them, as
embracing the doctrines of Apollonius of Tyana, the Gnostic,
and Plotinist schools, and it is equally certain that they have
been carefully suppressed by the Roman Catholic authorities.

NEBVA. 487

fJL. COCCEIUS fiE^Vfl.

Emperor of Rome.

I salute you, sib : I am afraid that (luring your mortal
life you will be in much the same position I was. 1 found it
hard to maintain peace while the work of reform was a neces-
sity ; but nevertheless, I never became discouraged in trying
to do as nearly right as I could under the circumstances that
surrounded me, although my reign was a very short one. I am
here mainly through the efforts of the hero or saint of my
time, Apollonius ot Tyana. He was in Home, when I was
there, for a short period. There was no other god advocated
by him but Christos of India, whose disciple he claimed to be ;
and whose doctrines and logic he expounded in my time. That
he was the Paul of the Christian Epistles I know, because he
submitted them to me to read for myself. They were written
in the Latin and Greek tongues by himself. I allowed him
full sway during my reign, and upon one ground only not
that I believed what he taught, but simply because he was a
Pythagorean as I was myself. The real secret of my becoming
an emperor of Rome was, that I belonged to the secret order of
the Pythagorean Brotherhood. As to whether there was any
other god than Christos taught in those days, I will say, that
there were about fifteen of them, among which the most promi-
nent were Prometheus of the Greeks, Horusof the Egyptians,
and Hesus of the Scandinavians. Tbese were the principal
Saviours of men that were preached in my day. The founda-
tion of the history of each and all of them, as far as I can give
it, was the theory of a woman overshadowed by a god, who
gave birth to a divine man. I would further say that in my
day, at Rome, all religions seemed to drift towards the central
theory of a great god, who had a son who would die to save
the world. But from manuscripts written at least four thou-
sand years before my time, the same idea seemed to pervade
all ceremonies and observances, but in every case relating to
the great Sun of Light that you behold above you. It was use-
less for Apollonius to try to convince me of the existence of a
god, or a son of a <rod ; I being, in fact, initiated into a
thorough understanding of the secrets of the Order of Light
that light that lighteth all men that cometh into the world.
[Was that a Pythagorean idea?] It was. As to the spiritual

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manifestations occurring through Apollonius, although they
were grand in their way, yet similar manifestations were com-
mon in my clay. There were many astrologers of my court
through whom the same phenomena occurred. I believe I
have said all that it is necessary for me to state at this time. I
thank you for the opportunity you have given me to do it.
[How did your being a Pythagorean influence your election as
emperor of Rome?] That order had gained great power
among the nobility of Rome and Greece. It was almost un-
known to the common people. The order was composed of
the aristocracy, and its members united to forward my eleva-
tion. I am Cocceius Nerva, emperor of Rome."

Refer to Biographie Universelle for account of Nerva.

The spirit of Nerva tells us that it was mainly through the
efforts of the spirit of Apollonius of Tyana that he was present
to give his testimony concerning what he knew about the life
and writings of the great Cappadocian sage. No spirit had a
greater reason than he, to desire that that testimony should
be given to the world. Nerva tells us that Apollonius was,
for a short time, at Rome, in his time; and that while there
he expounded the doctrines and logic of the Christos of India.
It is true that the spirit does not tell us when it was that this
visit of Apollonius to Rome took place. It is a historically
known fact, however, that Apollonius was at Rome several
times during his life, and the last time during the reign of
Domitian which occupied the period from A. D. 81 to 96. At
that time Apollonius must have been a very old man. It was
most probably during that period that Nerva met him at
Rome, perhaps during the six years that Nerva was associated
with Domitian in the consulship, from A. D. 90 to !)(!. The
spirit says that Apollonius submitted his epistles to him for
perusal, and that he knows them to be the so-called Pauline
epistles, lie says that he did not interfere with the Christos
teachings of Apollonius, because they were both initiated
members of the Pythagorean Brotherhood, lie frankly states
that he did not agree with Apollonius's Hindoo teachings, he
adhering to the Pythagorean philosophy. This adherence to
Pyt hairoreanisin, the spirit tells us, w ms t he im-ans of his being
chosen emperor, than which nothing i- more probable. We
venture to say thai this was the true reason of N'erva's eleva-
tion, although he was held lor conspiracy that rid the Roman
empire of the tyrant Domitian.

NERVA. 489

The spirit tells us that there were fifteen other gods, besides
the Hindoo Saviour Christos, who were worshipped at Rome
in his time ; among whom, Prometheus, Horus and Hesuswere
the most prominent. He says they were all based upon the
same theological theories. A god-begotten, virgin-born man,
who was to die to save the world. If this was so, it is not diffi-
cult to know where the Christians borrowed that heathen idea
from ; although it was very old when it was made the founda-
tion of the so-called Christian theology.

The spirit speaks with great indifference as to the medium-
istic gifts of Apollonius. It would seem that while the spirit
had great regard for Apollonius as a philosopher and a Pytha-
gorean, that he took very little interest in his Oriental mysti-
cism. This testimony is therefore all the more valuable, for it
is free from the bias of partiality. When the spirit, therefore,
testifies that he knows from personal knowledge that Apollo-
nius was the author of the epistles attributed to St. Paul, the
Christian Jew, we ought to have some very good reason to do
so, before we adjudge that testimony to be untrue.

While there are only general reasons for regarding this com-
munication authentic and true, yet those general reasons are
very strong, and entirely consistent with probability. There
Ave must leave the matter.

490 ANTIQUITY UNVEILED.

I^NOCEflT III.

Pope of Rome.

The spirit who gave the following communication was evi-
dently unwilling to testify what he knew concerning the true
history of the time in which he lived ; under protest, however,
his statement was as follows :

" I do not want to speak, but I am caught in the working of
my own trap. There are two kinds of pyschology one in
which it is necessary that a mortal shall perforin the operation
in the other, a spirit is the operator upon a spirit through a
medium. Myself and other spirits have been using this latter
phase of psychology to defeat all efforts exerted in the direction
of what you call progression. To-day I am such a psycholo-
gized spirit, and I am held by four minds one is the spirit of
Aronomar, another Leibig, and acting with them are Franklin
and Jefferson. I am closely watched in what I say, and must
speak the truth ; what I will say, therefore, will be positive,
brief, and to the point. I suppose there never was a person in
power, who, in the course of his mortal life, exercised his will
more severely than myself in fact, I was known as theenemy
of princes and heretics. A Pope, preceding my time, had
made all temporal power subordinate to the spiritual power,
so-called, of the Church ; but in my time, not long afterwards,
there was a united effort of princes and prelates to free them-
selves from the absolute power of the Church of Home. One
of my most deadly enemies was Albert of Cologne, though he
was a seeming friend. So artful was he, in protecting himself,
however, that 1 could find no pretext by which I could convict
him of treachery. This Albert of Cologne was the teacher of
Thomas Aquinas, afterwards called Saint Thomas Aquinas.
You will remember a communication from the spirit of
Cyrillus Lucaris, patriarch of Constantinople, in regard to a
celebrated copy of the Scripture, sent by him to the king of
England. It is in what is called vellum, and beautifully bound.
It lacks just twelve pages of being perfect. They were taken
away and copied by Albert of Cologne. Those twelve pages
and the marginal notes, established tbc fact that that book
was a IMotinian or Eclectic manuscript, or scripture, combining
the Apollonian and Chrislosite systems in contradistinction to
our sacn-d books of that time, which were, in reality, but copies

INNOCENT III. 491

of the writings of Marcion and Lucian, in relation to the Creek
god Prometheus. The latter were preferred because thay were
less liable to be disputed, and there was no historical evidence
to disprove them, except what was entirely in the hands of the
Roman Catholics. The Apollonian system was so well sup-
ported by historical evidence in my time, that it could not be
disputed. But the Marcion and Lucian system was in such a
position that its enemies could bring nothing against it histor-
ically. It was this system of Marcion and Lucian that Hildebrand
and myself soughttoestablish beyond any power to overthrow it.
I am desired further to state that psychology is the main
instrument used by spirits to lead those astray, who seek to
give the truth of spirit intercourse, with mortals, to the world.
By our psychological power exerted upon them we confuse
their senses, and thus cause them to act in ways that will lessen
or destroy their influence. The fact is that, as spirits, we are
adepts in the use of this power ; and we use it for the purpose
of propagating our ideas wherever we think it Mill serve our
purposes. We often carry this power to the extent of obsessing
and possessing those whom we feel can obstruct the propagation
of our views. I was known as Innocent III."

Refer to the American Cyclopaedia for account of Innocent III.

The reader can well judge, from the sketch of the life of
Innocent III in the American Cyclopaedia, how far the com-
munication which purports to come from his spirit is charac-
teristic of him, We feel so sure of the identity of the spirit and
the authenticity and correctness of thecommunication,thatwe
feel little inclined to multiply words in that connection. That
the spirit was a most reluctant and unwilling witness was man-
ifest not only by the tenor of his communication, but still more
by his manner while controlling the medium. The hesitation
with which he uttered each sentence showed how willingly he
would have left the control if he could possibly have done so.
And now, what is the great lesson which his communication
teaches? Nothing less than the laws of psychology are under-
stood and used by spirits such as he himself was and is, to con-
trol the actions of men, by psychologically inspired or jn-oduced
delusions in the minds of those whom they desire to use, to
promote their immediate aims and ends. Perhaps no man who
ever live and figured prominently in human affairs, better
understood the psychological power wielded by the Roman
Church, than Innocent III. Certainly no one, not even the
great Hildebrand, to whom the spirit refers and who was

492 ANTIQUITY UNVEILED.

known to history as Gregory VII. or the Great Gregory, wielded
and used that psychological power with more unlimited and
almost uniform success. Such was his earth-life as it was made
manifest l>y his history. It is the spirit of this man, who is
compelled, hy a similar hut more irresistible psychological
power, to return to the earth and through the mortal organism
of a medium make known the fact that for six hundred ami
sixty-eight years, since he passed to the spirit life, he and
his Roman Catholic spirit coadjutors have been using, as adepts
in the knowledge and use of psychological laws, a vast power
over the minds of humanity, of which, in their self-deluded
condition, they have been wholly unconscious. But further
than this, he is forced to admit, that while engaged in that
fearful work of deception and wrong he had come in contact
with a psychological power that had taken him captive, and
rendered him helpless for the time to conceal the truth in rela-
tion to the infernal work in which he had been so long engaged.
This spirit seems to have supposed that he was being compelled
to diselose, for the first time, the fact that psychological laws
operated even more fully as between spirit and spirit, than
between spirit and mortal, or mortal and mortal. In this he
was mistaken, for many spirits before him have testified even
more strongly to the same fact. It is none the less important,
however, that weshould, one and all, as students of psychological
laws, weigh deeply the testimony of this imperious and obdurate
spirit bigot and tyrant. It is some compensation to us in our
deadly grapple with this spirit power of darkness, to know that
we have it in our power, to aid in overcoming a psychological
power that has ruled the world with a rod of iron, and which
would have continued to rule it unquestioned but for the pow-
erful ami beneficent spirit forces that have made Modern
Spiritualism a possibility. By the light which they are letting
in on the dark doings of priestcraft, the world is rapidly becom-
ing informed as to the agencies by means of which they, the
priest hood, have managed to enslave their fellowmen both as
mortals ami as disembodied spirits.

In this instance the spirit seemed to understand who his
captors were, and the unavoidable necessity lie was under to
tell only that which was true. There is something very marked
about the comparison which Innocent ill. makes between his
own labors ami policy and that of Ilildebraud or ( Jregory VII.

INNOCENT III. 493

He says : "A pope preceding my time had made all temporal
power subordinate to the spiritual power, so-called, of the
Church ; but in my time, not long afterwards there was a united
effort of princes and prelates to free themselves from the abso-
lute power of the Church of Rome." He admits that among
those, in the church, who opposed his imperious exercise of
power was Albert of Cologne ; and that he sought to find some
pretext to charge him with treachery, but without avail. It
was the aim of Gregory VII. to strengthen the temporal power
of the Church as a barrier behind which the spiritual power
could be secure and permanent ; on the other hand Innocent
III. gave his whole attention to wielding the spiritual power
of the Church without any reference whatever to the exercise
of temporal power. Thus while the aim and object of both
those greatest of the popes was the same, to wit ; the establish-
ment of the supremacy of the Roman Catholic power, their
methods of effecting it were quite opposite, although supple-
mental of each other. Not only so, but the use of the spiritual
power of the Church by Innocent, was by far more potent and
successful than were the temporal means which the Great
Gregory resorted to, to accomplish the same thing. I must,
however, leave this most instructive portion of the communi-
cation without further comment and pass on. The name of
Albert w r as mentioned, no doubt, because of his connection
with the Codex Alexandrinus about which Innocent directly
testifies, and in order that the reader may know to what copy
of the Scriptures Innocent alluded to, I will refer our readers to
the account of that celebrated copy of the New Testament, as
given in the Encyclopaedia Britannica.

In the communication of Innocent III. in relation to the
real nature of the Alexandrian MS of the Christian Bible, as
it is called, we have one of those surprises which have so fre-
quently attended the deliverance of these remarkable testimo-
nies by the spirits of those who had personal knowledge of the
facts to which they have respectively testified. In numerous
instances we have had the most unquestionable spirit testi-
mony to the fact that orthodox Christianity was nothing more
nor less than a slightly modified version of the teachings of
Apollonius of Tyana in relation to the Hindoo Saviour of men,
Chrishna, or Christos, as he was called by Apollonius and his
Greek disciples ; we say unquestionable testimony, because the

494 ANTIQUITY UNVEILED.

testimony of those spirits was so clearly corroborated by a vast
array of historically recorded facts as to leave no room for
doubt as to its correctness. But now we have the positive tes-
timony of a most unwilling witness, none other than the
haughty and imperious pontiff, Innocent the III., testifying
to the fact that he knew that the religion which he taught, in
the name of Jesus Christ, had no relation whatever to that
God, Son of God, or alleged divinity. He tells us that he
knew of the existence of the Alexandrian MS of the Scrip-
tures which was sent by Cyrillus Lucaris to king Charles I. of
England in 1628. The spirit of Innocent III. tells us that that
manuscript contains the Eclectic version of the Apollonian
and Christosite systems, which would indicate that Apollonius
did not teach essentially a Christositesystem but one sufficiently
analogous to the latter to admit of their being combined in
accordance with the fundamental principle of Eclecticism.
But this is not all, the spirit further tells, that Marcion and
Lucian, or, in other words, the evangelists, Mark and Luke,
undertook to adapt the teachings of Apollonius to the doc-
trines concerning the Greek Saviour Prometheus ; and that the
versions of Marcion and Lucian were preferred by the Christ-
ian priesthood because they were less liable to be disputed as
being authentic, and there was no historical evidence except
what was in the hands of the Christian authorities, that could
be used to discredit them. Nor is this all, for the spirit goes
further, and tells us, that in his time, as late as 1216, the Apol-
lonian system was so well supported by historical evidence
that it could not be disputed. This is a truly startling disclos-
ure of the wilful deception that was practised in the name of
Jesus Christ, hy the Roman Catholic Church of the thirteenth
century, of which church Innocent was a most distinguished
representative. But, as if to emphasize this self-condemnatory
disclosure, the spirit says: "It was this system of Marcion
and Lucian that Hildebrand and myself sought to establish
beyond all power to overthrow it." It is a fact that the spirit of
Hildebrand or Gregory VI I., also called the Great (Jrcgory.long
before returned, and through the same medium confessed that
he ordered the Library of the Palatine Apollo, at Koine, to lie
burned (about 1080) in order to destroy the historical proof
there collected and deposited, of the Apollonian origin
and character of the Christian religion. That Innocent

INNOCENT III. 495

III. should connect himself with Gregory in seeking to
complete the concealment which the latter begun, by that
crime against learning and truth, of burning the most valua-
ble depositories of knowledge which the world ever possessed,
shows, in the most remarkable manner, that the spirit was not
only telling the truth in what he said, but that he fully under-
stood the crushing import of his testimony as against the
deception, in which, as a Roman Pontiff, he had borne so
prominent and important a part.

But this is very far from being all that the reference of this
spirit to the Alexandrian Version of the Scriptures demon-
strates. That renowned manuscript seems to bear within itself
the most unquestionable evidence of the truth of what Inno-
cent III. said concerning it. He told us that, while it was in
reality an Apollonian or Eclectic Scripture that it was such
scripture, as modified by Marcion and Lucian, to adapt it to
the Greek doctrines concerning Prometheus, the Greek Saviour.
Now as the reader has seen, that celebrated version does not
contain the twenty-four first chapters of Matthew's Gospel ;
does not contain from John vi, 50 to vii, 52, and does not con-
tain from 2. Cor. iv, 13, to xii, 6. Why those portions of what
were established as canonical Christian Scriptures are absent
in the Alexandrian MS. we are not told by those who have
made a critical examination of that celebrated and very ancient
version of the New Testament. That it is a mutilated produc-
tion, or copy of some older manuscript or manuscripts, is very
certain, but by whom mutilated, to what extent mutilated, or
to what end, we can only conjecture with the present light
before us. But there is one very significant fact which goes
very far to corroborate the testimony of spirit Innocent III.
and that is that while the Gospels of Mark and Luke are given
in full and without mutilation in the Alexandrian Version,
nearly the whole of the Gospel of Matthew is gone and a very
important part of the Gospel of John, as well. Now, nothing
is more certain than that the Gospels of Matthew and John con-
tained substantially the teachings of Apollonius and the Essenes
in the first century, while the Gospels of Marcion and Lucian
were but modified versions of the two older and first named
Gospels, and in no sense original gospels. It is true Innocent
III. does not claim that he had anything to do with suppress-
ing the portions of the Alexandrian MS. which seem to be miss-

49G ANTIQUITY UNVEILED.

ing ; and we may therefore infer that the M.S. did not contain t lie
missing portions of Canonical scriptures in his time, but lie states
that Albert of Cologne did mutilate it, by removing twelve
pages of it, which, in connection with marginal notes that
established the fact, that that celebrated writing was but a
modified version of the writings of Apollonius of Tyana, and
the Eclectic school of which Plotinus was so distinguished an
exponent, and which school made the teachings of Apollonius
so prominent a feature of their system of theology and philoso-
phy-

At this point the spirit manifested great anxiety to leave the
control of the medium, but he was not permitted to do so by
the psychological power that held him against his will. Find-
ing he would not be released until he had emphasized what he
had only partially disclosed at the opening of his communica-
tion, he said :

"I am desired further to state that psychology is the main
instrument used by spirits to lead those astray who seek to give
the truth of spirit intercourse with mortals to the world. By
our psychological power exerted upon them, we confuse their
senses, and thus cause them to act in ways that will lessen or
destroy their influence. The fact is that as spirits, we are
adepts in the use of this po.ver and we use it for the purpose of
propagating our ideas, wherever we think it will serve our
purposes. We often carry this power to the extent of obsessing
and possess- ing those whom we feel can obstruct I lie propagation
of our views."

I have thought it well to repeat this long paragraph of the
communication, in order to impress its importance upon the
attention of the reader. This spirit utterance comes from one
of the most powerful and successful psychologists that ever
swayed the thoughts and actions of mankind, by his masterly
exercise of that mysterious power. As a spirit he continued,
as he testifies, to exercise that power upon spirits and mortals,
as an adept in the knowledge of its use. Who can doubt but
that every step, stage and condition of the movement known
as Modern Spiritualism, has been beset and interfered with by
this terrible opposing power? In view of this undoubted fact,
what is the lesson it teaches ami what the duties it points out,
to every friend of Spiritual truth? Is it not that they should
be ever on their guard against the operation of this subtle hos-
tile power, and in every possible way studiously avoid com trio-

INNOCENT III. 497

uting to its successful exercise, by the most rigid observance of
rectitude on their part, and the avoidance of condemning
mediumistic sensitives for thoughts, words, and actions which
are less their own than those of their spiritual enemies, who
besiege them and seek to degrade them by the exertion of their
infernal influence over them. If Spiritualists, generally, would
pursue this most reasonable course, in the very nature of things,
the fell influence of these spirit enemies of human welfare
would soon be rendered impotent to do further harm, and they
would, themselves, be relieved from a spirit condition that at
least must be misery itself. So long as Spiritualists continue
to cling to the creeds, dogmas, doctrines, tenets, ceremonies,
observances and practices to which these spirit bigots devoted
their mortal lives, just so long are they contributing to the con-
tinuance of a power in spirit life which is descending with
crushing force upon us, and staying the march of human pro-
gress as nothing else could or would do. It is right at this
point where the final battle is to be fought, which is to give a
final triumph to truth over error ; and this seems to be the very
point which so many half-hearted friends of truth in the Spir-
itual ranks seem so much to dread and to desire to avoid. To
these mistaken friends we would say : Think not that Truth
and Error can continue to exist together. One or the other
must and will prevail. For Jong and weary centuries Error
has borne almost unquestioned sway ; and it stands to-day
demanding not only toleration, but abject obedience. Spirit-
ualism has given formal notice to Error that she must yield her
power ; and demands of those who would follow her lead, that
they bear themselves like men and women who have turned
their faces finally and forever in the direction of light, liberty,
and progress. There is but one kind of Spiritualism, and that
is Radical Spiritualism ; all else is only Spiritualism in name.
The man or women who approves of anything that is openly
or secretly opposed to Spiritualism, is practically an enemy to it,
whatever they may claim to be to the contrary. The communi-
cation of Innocent I II. makes this sufficiently evident. Heed
it, friends, for it shows where and how the victory for Truth is
to be won. The sentence with which this cultured spirit
enemy of Truth closed, shows how utterly incapable he was of
profiting by his experience at the hands of more powerful and
advanced spirits than himself. He was conscious that his

498 ANTIQUITY UN VEILED.

power to effect further deception was gone, and left, cursing
those who had been the means of breaking it. He was,
however, a wiser spirit than, when he came, and may we not
hope a better one.

RIiBE^TUS MAGNUS.
Or Albert the Great.

"My best greeting to you : During my mortal life I was
claimed as one who was deeply versed in the sciences of my
day, but my biographers, after my death, thought I had shown
a weakness in regard to one science, which is called Astrology.
They have, however, made a mistake as to what I understood
astrology to be. As a priest, I had no other way to reach the
minds of my people than by disguising what I sought to teach
them. I therefore taught certain planets affected the life of
man. If I had taught openly what I thus sought to impart to
them, I would have been burned as a heretic ; so I used that
science in an allegorical and metaphysical sense, to convey
important truth to the minds of those whom I wished to reach.
And I will here say, that the astrologers, from the tenth to the
fifteenth century, were of the utmost importance to humanity,
in keeping science alive. Through astrology, I was enabled
to teach who the real Jesus was, and to show that the whole
story was borrowed from the stars. To those who had my
explanatory key, winch I furnished to those whom I wished to
understand me, the truth was known. By "this means I helped
to build up a system which was afterwards taken up by the
philosophers and scientists of the seventeenth century, and
which you, of the nineteenth century, are reaping the benefits
of. Many commentators of the present age say that some of
the greatest intellects of the middle ages ruined themselves by
advocating astrology ; but to them r would say, they do not
know what the real motive of their action was. il:\i\ they
known it, they would have hesitated before they condemned.
I know of no misery that can equal that of the life ofa man
who lives in an aire when he can hardly find one mind witli
which lie can hold converse. Therefore I turned to the in tier
man for support to tlie spirits ; and long after every eye in the
town was closed in sleep, 1 held communion with those spirits
who had passed on before me; atid through their teachings I
gained such comfort as no mortal tongue can express. It is

ALBERT US MAGNUS. 499

true that to the man of science there is no aid like that of the
immortals. If the scientists of to-day would only place them-
selves in rapport with those spirit helpers, they would enter a
domain from which materialistic science is ever debarred. I
lived in 1280. My name was Albert us Magnus, Archbishop
of Ratisbonne."

Refer to Biographie Generale for account of Albertus Magnus.

Such is the account given of this extraordinary man, who
has been so greatly misrepresented and misunderstood by those
who have written regarding him and his works. He was not
the superstitious slave of delusion that they supposed him to
have been ; nor was he the ignorant votary of what is called
astrology. He, as a returning spirit, plainly tells us that he
was a Spiritualist and a medium, and communed with spirits
as Spiritualists do at this time ; and that he only professed a
belief in the science of astrology to conceal that fact from the
Catholic priesthood, who would have burned him as a heretic
had they really known what he was doing. While he pro-
fessed to have faith in astrology, he tells us it was merely to
conceal the fact that he was a Spiritualist and held communion
with spirits. He tells us that he used astrology in an allegorical
and metaphysical sense, to teach that which he knew to be
truth, but which he did not dare to teach openly. No doubt
this spirit speaks a great truth when he says that the astrol-
ogers from the 10th to the loth century kept science alive. We
have not the opportunity to get into the real meaning of the
teachings of Albertus Magnus, but we have no doubt he went
as far as he dared to go, in stating what he knew in relation to
the astrological character of the mythical Jesus. It would
seem that as late as the latter part of the 13th century, Albertus
Magnus attempted to organize a Spiritual movement, in which
he was unsuccessful, only because of the bitter hostility of the
Roman Catholic priesthood to any Spiritual movement what-
ever. How pathetic is tbe statement of this spirit, that
nothing can equal the misery of the man who, knowing that
which is true, does not dare to disclose it to a contemporary.
Albertus Magnus, through the lips of an organism, the mind
of which had no cognizance of his existence, thus vindicates
his mortal labor against the misunderstanding which ignorance
has sought to fasten upon his memory. Truly may it be said
that the secrets of the past are being brought to the light,
through the means of Modern Spiritualism.

500 ANTIQUITY UNVEILED.

SOCRATES SCHOliflSTICUS.

An Ecclesiastical Historian.

"I greet you, sik : The Greeks that is the Pagan Greeks,
so-called, and the Mohammedan Turks, held the Christians in
derision for their foolish aping of the communion ceremonies
of the Eleusinian Mysteries of old, in which Geres, the goddess
of corn, and Bacchus, the god of wine, formed the principal
figures. There was no gospel like the gospel of Christos of
India, which was translated into the Greek tongue, and formed
the worship of the Greeks, as it constituted almost the whole
hasisof the philosophic system put in shape by Pythagoras,
the Samian Sage. In later years it was this gospel of Pythag-
oras that Apollonius of Tyana discussed with larchus. Put
the manuscript of the original gospel of Christos, that was in
possession of larchus, was so superior to the version of it by
Pythagoras, that Apollonius became a Gymnosophist. It was
the custom in those days, when two of the most learned persons
met to compare views, that they should have no witnesses; so
no one knew what took place between larchus and Apollonius,
except what either of them choose to tell. They made the
mistake of supposing, that what tiny receivedfrom their spirit
guides came from God or his messengers. That was the mistake
of antiquity, and it is the mistake of to-day. One medium
thinks he or she has better and superior guides to those of
others. There are many places to-day, if mortals had the time
and money to visit and explore them, where the positive proof
of these communications could be obtained, commencing with
Bodleian Library, then at Venice, and at Koine, but principally
among the Armenian and Maronite convents. And if the
Christian missionaries do not succeed in destroying the manu-
scripts of the (hand Lamas, as they descended from one to
another, all the evidence that any scholar could want to show
that from Persia the Zoroastrian wave went to India, and the
countries beyond, would be had. Crishna served as the god who
put Zoroastrian ism in its proper shape; while Buddha does the
same for the Gymnosophic Christos. But both these systems
were more or less mixed with t lie teachings of Hermes Trisme-
gistus. I know this communication contains too much truth to
suit the time in which you live; but I hope that we, who
are in the service of truth, may, by sledge hammer blows upon

SCHOLASTICUS. 501

the surface of error, put to rout the army of religious fools who
would prolong that condition of things."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Socrates Scholasticus.

It was the spirit of the learned and impartial historian of
ecclesiasticism in the fourth century, who gave that instructive
communication. No one, when in mortal life, had any better
opportunity to know what the Christianity of Eusebius and
Constantine was, than Socrates Scholasticus. He lived at the
time that Christianity was being creedalized and doctrinized
into its present orthodox shape. He tells us that the Christian
ceremonial of the communion service, or Eucharist, was the
foolish aping of a similar ceremonial observed in the Eleusinian
mysteries in honor and worship of the heathen goddess Ceres
and the god Bacchus. There is nothing more certain than this,
and, that Christian priests and clergymen should still continue
to take part in that heathen mummery, is simply madness on
their part, if they would make any pretence that the Jesus
Christ, in whose honor they practice it, is anything else, or
more, than the Grecian Bacchus, the sun in the sign of Virgo,
personified.

But of especial import is the statement of the spirit of Soc-
rates, that the Pythagorean philosophy of Greece was wholly
based upon the gospel of Christos of India. The similarity, if
not the identity, of the Pythagorean and Buddhist doctrines,
was fully understood at the period when Socrates lived, and
had been understood long before, by all the learned people of
Greece. It was no doubt this knowledge, on the part of Apollo-
nius of Tyana, a disciple of Pythagoras, that induced him to
visit Iarchus in India, about A. D. 46, to ascertain how faith-
fully Pythagoras had interpreted the Indian gospel of Crishna.
Socrates tells us that Apollonius found the manuscripts of that
gospel in the hands of Iarchus so superior to the version of
them by Pythagoras that he (Apollonius) became a Gymnoso-
phist. This spirit statement fully explains how it came, that
so strict a Pythagorean as Apollonius had proved himself to be,
before going to India, became the renowned apostle of the
Gymnosophic religion and philosophy, after his return from
his visit to Iarchus, the patriarch or chief of (hat wonderfully
well informed sect of philosophers.

Socrates tells us in his communication, that whatever may

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have passed or may not have passed between Apollonius and
larch us, that they both made the mistake of supposing they
were in close and intimate communion with God : and he
remarks that this was the common mistake of antiquity as of
modern times. In tins he concurs with scores of other spirits,
of various religions and sects who have communicated to the
world.

We note particularly what the spirit says as to what the
repositories of confirmatory evidence that exist at various
points of Europe and Asia, would show as to the truthfulness of
these communications. It is to be hoped that not only Thibetan
literature, but the Brahmanical, Buddhistic and Gymnosophic
literature, as well, will escape the vandalism of Christian Mis-
sionaries; for all these alike, would contribute to show that
each and all of those Oriental religious systems were more or
less remotely derived from the Zoroastrianism of the ancient
Armenians ; and that they were nothing more or less than sun-
worshippers connected with ethical and social laws, modified
to suit the wants of eacli of the peoples adopting them. But
still more significant is the mention by Socrates that the
teachings of Brahmanism, Buddhism and Zoroastrianism were
largely mixed with the teachings of Hermes Trisinegistus, the
most enigmatical character in ancient history.

GABINIUS. 503

GABirilUS.

Roman Governor of Judea.

" I greet you, sir : During my government of Judea I was
constantly fighting the Jews of that time. There were two
classes of them. They were not exactly divided into Sadducees
and Pharisees, but their differences were mainly about what
was called the Ezraite version, and another version of their
sacred writings made by a man by the name of Onkelos. And
at this point I will have to correct the history of your time.
Onkelos lived about seventy-five years before the Christian era.
He had departed this life about twenty years before I was gov-
ernor of Judea. The most noted Ezraite advocates were Rabbi
Aristobulus and his son Alexander. These two were finally
subdued by me, after a cost of many lives and great expense to
the Roman government. On assembling at Jerusalem two of
the most learned Jews, two of the most learned Greeks, and
two of the most learned Romans, in council, to consider these
matters, I found that the history of the Jews, as recorded by
Ezra, consisted of the mixed traditions of the Chaldeans and
Armenians, which the Jews became acquainted with at the
time of their captivity. If the Jewish books are critically
examined, the evidence will be found in them that proves that
they were borrowed from the two nations I have named. They
state that the father of the Jews, Abraham or Abrahm, was a
Chaldean and not a Jew. Moses, their great law-giver, appears
to have been a Midianite when his alleged doings are carefully
read. The council, of which I have spoken, satisfied me that
the Jews were nothing other than runaway Egyptians. I will
say, as has another spirit before me, if you have placed before
you a Jew, a Copt, and an Armenian, and these should be
dressed alike, you cannot distinguish between their ethnolog-
ical characteristics. Their general attributes of form and
feature proves them to be of a mixed race and not of a distinct
race of men, and that neither of them have any claim to the
antiquity they set up for themselves. Some of my testimony
you can corroborate other parts of it you cannot. I was gov-
ernor of Judea about 57 1>. C. "

Refer to Nouvelle Biographie Generale for account of
Gabinius.

With great directness the spirit of Gabinius, states the object

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of his spirit mission. In the first sentence he uttered, it is very
plain that he came on a special mission which it was necessary
to perform without any circumlocution whatever. He had
come to testify to what lie knew of Jewish affairs ami the state
of Jewish literature in the first century B. C. That this spirit
should have had a very distinct knowledge of this was very
natural, for he was certainly a man of marked mental ability
as well as of considerable educational acquirements. Gabinius
states that during his rule in Judea, he was almost constantly
fighting with the Jews. This fact is sufficiently confirmed by
the historical account of his government of Judea. It lias
never been correctly understood just what was the cause of
the commotion among the Jews at tin- time Gabinius assumed
the governorship of Judea. As we have seen, it was
supposed that it grew out of the rival claims of Aristobulus
and Ilyrcanius to the Jewish throne. The spirit of
Gabinius informs us what the real question at issue was,
between the parties ranged respectively under Aristobulus and
Ilyrcanius. It was vastly more a religious one than one that
was political, as historians have erroneously supposed. One
single fact is sufficient to show the correctness of what the
spirit says upon that point. We are told that after Gabinius
had compelled Alexander, the son of Aristobulus, to submit to
the Roman power, he went to Jerusalem and continued
Ilyrcanius as high-priest. This shows that the contest between
the Jewish factious was about religious matters more than
political. The changes which Gabinius made in the govern-
ment of Judea were measures intended to overcome the
religious factional hostility that kept the Jews in a state of
cruel domestic strife. Not only does the spirit truthfully testify
to the religious nature of the Jewish commotion, of which lie
speaks, hut be shows that it was not a conflict between
Pharisaism and Sadducceism, such as one hundred years later
deluged Judea with the hlo.nl of those contending Jewish
factions. The spirit says the Jewish contention was not about
the spiritualistic.' or anti-spiritualistic theological doctrines that
was the main ground of difference between the Pharisee and
Sadducee sects of the .lews; but was about the superiority of
authority as between the sacred writings of K/.ra the Scribe,
and Oukelos the writer of the Targum of the Pentateuch.
Nothing is more probable than this i^ true, as I he account of
< Mikelns and his Targum will show in the Noiivelle Biographic
( Jfiierale.

APIANUS. 505

A Pupil of Paracelsus.

"I will salute you, sir : By saying that truth often
becomes apparently annihilated, but the wounds which it
receives from error are only on the surface ; so truth will ever
triumph in the end. My master, Paracelsus, often frightened
me by the violence of his emotions. He used to fight the devil
with the broad-sword, to my great terror, until I came to
understand him. Clairvoyantly, the devil was just as apparent
to him as this medium is to you. I, myself, continued to dig, or
explore into some of the foolishness of my master, but I found
in ail cases, there was this difference between my master and
myself. When he received either spoken or written communi-
cations, they all purported to come from God or the devil.
With myself, Zoroaster, Trajan, Berosus, and Marcellinus, a
bishop, communicated with or through me. These spirits,
properly speaking, were my guides, but I knew it not. All
the communications that came to or through me, were in oppo-
sition to the popular theology of my day ; and, although I
became imbued with the ideas thus imparted, I strictly avoided
speaking of them, unless compelled to do so. One of the most
striking points of the teachings of these spirits was this ; that I
should believe in Unitarianism and not in Trinitarianism. I
thought at first that I was possessed by a devil ; but, on reading
the classics, and finding that some of the most intelligent of
the ancients were guided, or accompanied by demons or spirits,
I undertook to advocate doctrines contrary to the age in which
I lived, which ended in causing me physical suffering, but
spiritual happiness. None of the spirits who communicated
through me, in any sense, taught the idea of a God in the form
of a man. They all taught that in spirit life they had never
found anything to work the regeneration of men but the exercise
of their own virtues. I wish my communication was more
what I desired it to be, but it may not be without interest. I
was known as Apianus. My spirit guide and friend, Marcellinus,
will follow me."

Refer toNouvelle Biographic Generale for account of Apianus.

There can hardly be a doubt but that Paracelsus was a
healing medium, as well as a wonderful clairvoyant, but not
knowing whence his power of healing was derived, he

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attributed it to God, and hence he was opposed by the devil.
Apianus was a contemporary of Paracelsus, and was, no doubt,
a mediumistic pupil of the latter, as he claims to have been.
The nature of his mediumship seems to have been quite dif-
ferent from that of Paracelsus. While Paracelsus was controlled
by spirits who adhered to the popular theology concerning the
Christian God and devil, Apianus was controlled by those who
opposed that theological superstition. So heterodox were the
teachings of his guides, that Apianus tells us that he considered
himself possessed of a devil; but that learning that the most
intelligent of the classical writers had had their familiar demons
or spirits, he became imbued with their teachings, and under-
took to advocate doctrines contrary to the popular opinions of
the age in which he lived. He mentions especially the fact
that none of the spirits who controlled him ever taught the
idea of a God-man.

We cannot but believe that the spirit world made a desperate
effort, in the sixteenth century to get the people of the earth to
realize the truths of Spiritualism ; but the power of the Roman
Catholic Church was too potent to admit of it. Certainly, what
phenomena were regarded as necromancy, alchemy and
astrology, at that time, were nothing more or less than the
manifestations of spirit intelligence and power through
mediums. That so little is said about the thaumaturgical
labors of Apianus and his relations with the alchemists and
astrologers amounts to nothing, for it was the policy of the
Christian priesthood then, as it is now, to conceal the fact of
spirits intercourse with mortals, and hence so little has come
down to us in regard to Apianus's theological and astrological
views.

MARCELLINUS. 507

JVLR^CEIiIil^US.

"I salute you, sir: There is nothing strange or con-
cealed but which shall, in the course of time, be revealed.
All the bishops of my time leaned toward Unitarianism, and it
must be distinctly understood, that they were bishops of
Christos and not of Christ. They taught Unitarianism. So
much so, that you will find, on reference to Dr. Priestly, a
learned Christian critic, that according to Athanasius, the
preaching of the second portion of the Trinity was almost
unknown until the time of Eusebius of Csssarea. I am drawn
here to-day simply because I controlled the spirit who commu-
nicated before me, and I did so at the instance of Zoroaster,
Cham or Ham, Rameses II and Demetrius Phalereus. We
found the mind of Apianus, such as we could act upon in a
benighted age, for Christianism is heathenism of the darkest
kind it is the heathenism of heathenism. Brahm, Ibraham,
and the precepts of Hermes Trismegistus were used in my day
to lay the foundation of what is now termed Christianity. But
much that they used was stolen from the works of Pythagoras,
Plato, and the Alexandrian school. The two former had
relation to Gymnosophism, the others to Eclecticism. These
two systems were the foundation of Christianity. I have said
all I will be able to say to-day. I was a bishop of the Armenians.
I attended a Council of Bishops at Rome, but it was a council
of Unitarians not Trinitarians."

We take the following account of Marcellinus from Mc-
Clintock and Strong's Cyclopaedia of Theological Literature.

"Marcellinus, a native of Rome, son of Projectus, is said to
have been made bishop of Rome, May 3, A. D., 296. As he
lived in a period of violent persecution, we have but little
certain information concerning him ; the acts of a synod
said to have been held at Sinuessa, in 308, relate as follows :
Diocletian had succeeded in compelling the hitherto steadfast
bishop to come with him into the temple of Vesta and Isis, and
to offer up incense to them ; this was afterward proclaimed by
three priests and two deacons who had witnessed the deed,
and a synod was assembled to investigate the affair, at Sinuessa,
at which no less than three hundred bishops were present 'a
number quite impossible for that country, especially in a time
of persecution' (Dr. H. B. Smith, in Dolli tiger's Fables, p. 82,

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f<><>t note.) Marccllinus denied everything for the first two
days, but on the third came in, his head covered with ashes,
and made a full confession, adding that lie had been tempted
with gold. The synod declared that Marccllinus had con-
demned himself, for the prima sedes non judicator a quoquam.
This resulted, however, in Diocletian causing a large number
of the bishops who had taken part in the synod, and even
Marcellinus, himself, to be put to death, August 23d, 303.
Although the Roman Breviary, itself, credits this account of
the weakness and punishment of Marcellinus, this account of
the synod is now considered spurious both by Romanists and
Protestants. Indeed, Augustine and Theodoret declared the
statement of Marcellinus having betrayed Christianity and
offered sacrifice to idols, false. Dr. Dollinger, in his Fables
respecting Popes in the Middle Atces, says: 'the acts of the
pretended synod are evidently fabricated in order to manu-
facture a historical report for the principle that a pope can
be judged by no man. This incessantly repeated sentence is
the red thread which runs through the whole ; the rest is mere
appendage. By this means it is to be inculcated on the laity,
that they must not come forward as accusers of the clergy, and
on the inferior clergy that they must not do the like against
their superiors.' As the date and occasion of the fabrication
Dr. Dollinger assigns those troubled sixteen years (498-514) in
which the Pontificate of Synnnaehus ran its course. At that
time thetwo parties of Lauren tiusand Symmachusstood opposed
to one another in Rome as foes. People, senate and clergy
were divided ; they fought and murdered in the streets, and
Laurentius maintained himself for several years in possession
of part of the churches. Synnnaehus was accused by his
opponents of very grave ofi'ences. ****** The hostile
parties wert- numerous ami influential, * * * and, therefore, the
adherents of Synnnachus caught at this means of showing
that the inviolability of the pope had been long since recognized
as a fact, and announced as a rule. * * * * This was the time at
which Kunodius wrote his apology for Synnnaehus, and this,
accordingly, was also the time at which the Synod of Sinucssa,
as well as the Constitution of Sylvester was fabricated.
Marcellinus is commemorated in the Romish Church, April
124th."

Is it not just as evident that Marcellinus was not a Koman
bishop, as it is evident that then- is no truth whatever as to
the Synod of Sinucssa ? This whole pretended Synod, it is
admitted, was devised to bolster up the claim of Pope Sym-
machus as against the claim of King Odoaccr, that he had the

MARCELLIKUS. 509

right to prohibit the incumbent of the papal chair from selling
any portion of the property of the church. Whoever Mareellinus
was, it is almost certain he was not a bishop at Rome. Asa
spirit he says he never was at Home except to attend a Gnostic
Council there, and this is most, probably what gave rise to that
supposition.

The spirit undoubtedly discloses a great truth when he says
that the bishops of his time were nearly all Unitarians, and
cites Dr. Priestly to show that prior to the time of Eusebius of
Ca?sarea the preaching of the second person of the Christian
Trinity was almost unknown. We take the following con-
cerning Dr. Priestly 's religious views from Chambers' Ency-
clopaedia, article Joseph Priestly :

"Joseph Priestly, son of Jonas Priestly, a cloth-draper of
Fieldhead, near Leeds, was born at Fieldhead on 13th of March,
1733, O. S. His mother having died when he was six years
old, he was adopted by an aunt, by whom he was sent to a free
school. There he learned Latin and Greek. During vacation
he taught himself various languages, both ancient and modern.
For some time he was obliged to abandon his studies, owing to
weak health ; he then betook himself to mercantile pursuits.
With returning strength, his literary studies were resumed,
and successfully prosecuted at a dissenting academy at
Daventry, under Mr. (afterwards Dr.) Ashworth, successor to
Dr. Doddridge. Though his father and aunt were strong
Calvinists, their house was the resort of many men who held
very different opinions ; and the theological discussions winch
he was in the habit of hearing, seems to have had much effect
upon young Priestly. Before he was nineteen he calls himself
rather a believer in the doctrines of Arminius, butadds : 'I had
by no means rejected the doctrine of a Trinity or that of the
atonement.' Before leaving home, he wished to join a Calvin-
istic communion, but he was refused admission, the ground of
refusal being, that he had stated doubts as to the liability of
the whole human race to ' the wrath of God and pains of hell
forever.' During his residence at the academy, he conceived
himself called on to renounce nearly all the theological and
metaphysical opinions of his youth. ' I came' he says 'to
embrace what is called the heterodox side of every question.'
In 1755 he became a minister to a small congregation at
Needham Market, in Suffolk, with an average salary of thirty
pounds per annum. While here he composed his work entitled
'The Scripture Doctrine of Remission, which shows that the
Death of Christ is no proper Sacrifice or Satisfaction for Sin.'

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His leading theological doctrine seems to have been, that the
Bible is indeed a divine revelation, made from God to man
through Christ, himself a man and no more, nor claiming to
be more. He seems to have rejected all theological dogmas
which appeared to him to rest solely upon the interpretation
put upon certain passages of the Bible by ecclesiastical
authority. Even the fundamental doctrines of the Trinity and
of the Atonement he did not consider as warranted by Scripture,
when read by the light of his own heart and understanding. * *
* * In 1773, he was appointed librarian and literary companion
to Lord Shellburn, with a salary of two bundled and fifty
pounds per annum, and a separate residence. He accompanied
the Earl on a continental tour in the year 1774. Having been
told by certain Parisian savants that he was the only man they
had ever known, of any understanding, who believed in
Christianity, he wrote in reply, the 'Letters to a Philosophical
Unbeliever,' and various other works, containing criticisms on
the doctrines of Hume and others. His public position was
rather a hard one; for while laughed at in Paris as a believer,
at home, he was branded as an atheist. To escape the odium
arising from the latter imputation, he published, in 1777, his
'Disquisition Relating to Matter and Spirit.' In this work,
while he partly materializes spirit, he, at the same time, partly
spiritualizes matter. He holds, however, that our hopes of
resurrection must rest solely on the truth of the Christian reve-
lation, and that on science they have no foundation whatever.
*** On leaving Lord Shellburn he became minister of a dis-
senting chapel at Birmingham. The publication, in 1786, of
his 'History of Early 'Opinions concerning Jesus Christ,'
occasioned the renewal of a controversy, which had begun in
177S, between him and Dr. Horsley, concerning the doctrines
of Free Will, Materialism and Unitarianism."

We have given more than enough concerning Dr. Priestly to
show that he had given his special attention to the subject to
which Spirit Marcellinus alludes. Being conversant with the
Greek-Latin and other ancient languages, he no doubt studied
closely the views entertained by those who were called
Christians in the first three hundred years of the so-called
Christian era, concerning Christ. It is therefore in the highest
degree probable that Dr. Priestly did declare, (whether on the
authority of Athanasius, as the spirit says, we cannot say) that
Jesus Christ as t lie second person of the Christian Trinity was
not preached until the time of Eusebius. And we say he
might just as truthfully have gone further and said, that Jesus

MARCELLINUS. 511

Christ was never heard of or preached prior to that time,
either as part of the Godhead, or as a man ; for until Constan-
tine conceived the idea of uniting the Oriental worship of
Christos with the Western worship of Hesus or Iesus, the
worship of Iesus Christos was never heard of. It Mas a matter
of state policy with Constantine, and not of religious impulse
at all. This politic movement was opposed by Arius and his
followers, and hence the fierce and terrible contest that had so
long raged between these Christian factions.

The spirit of Marcellinus tells us that he controlled Apianusi
the pupil of Paracelsus as a medium ; and that he did so at.the
instance of Zoroaster, Cham or Ham, Rameses II and Demetrius
Phalereus. He says they found the mind of Apianus such as
they could act upon in a benighted age, and sought to use him
to get the truths of spirit-life before earth's people. Zoroaster,
the spirit whom Marcellinus first mentions was the great
Persian or Assyrian Sage whose teachings now form the basis of
the Parsee religion. The second spirit named is Cham or Ham
which would indicate that he was also a great leader and
teacher, whether in Egypt or elsewhere, we are not permitted
to know with certainty, for any history that may have existed
in regard to him has been either lost or destroyed. We take the
following concerning him from Johnson's Universal Cyclo-
paedia :

" Ham, a son of the patriarch, Noah, and the brother of Shem
and Japheth, was, according to Genesis, the father of tbose
nations, which inhabited the Southern countries, Egypt, Lybia,
etc. The Coptic or native name of Egypt is Kem, Chemia
with Plutarch, Cheme in the Rosetta inscription, which signi-
fies 'hot' or 'burnt'; and this circumstance has occasioned a
very strange piece of reasoning. By supposing the Hebrew
name Ham is derived from the Hebrew root haman, to be had,
to be 'burnt', and by supposing that this name of 'hot', 'burnt',
'sunburnt' was given to the son of Noah prophetically with
reference to his descendants, Gesenius has tried to establish an
agreement between the biblical record and the historical fact.
It must be remembered that the descendants of Ham were not
all Africans. The Canaanites and Phoenicians, the Cushites
of the Euphrates Valley, a South Arabian race of importance,
all were Hamitic. Some of these peoples were closely associated
with the Semitic races, and made use of languages essentially
Semitic."

It is certainly most singular that Cham or Ham should be

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mentioned in connection with Zoroaster and Rnmeses II, if he
was not at one time a historical character of little less note than
those undoubtedly historical characters. Who was RamesesII?
Under the head "Egypt" the Encyclopaedia Britannica says of
him :

" Ramesus II, is without doubt, the greatest figure in the
long line of Pharaohs, and, at the same time he is the one of
those characters of whom we have the best idea."

Tiie other spirit mentioned is none other than the learned
Demetrius Phalereus, the renowned Alexandrian scholar. Of
him we gather the following facts from Thomas' Dictionary of
Biography.

" Demetrius Phalereus, a distinguished orator and philoso-
pher, born at Phalerum, in Attica, about 345, P. C, was a
pupil of Theophrastus, in philosophy. It is said be was con-
demned to death with Phocion, but saved himself by flight.
About 316 B. C, Cassander appointed him governor of Athens,
which, for ten years, enjoyed prosperity under his wise and
popular administration. Three hundred and sixty statues were
erected to him by the Athenians. When Athens was taken by
Demetrius Poliorcetes, 30G, he retired to the Court of Ptolemy,
king of Egypt. He died in Egypt, about 284, B. C. He wrote
historical and philosophical works which are all lost. Cicero
and other ancient writers extol his merit as an orator and
statesmen."

A writer in Smith's Dictionary of Greek and Roman Biog-
raphy says of the literary labors of Demetrius :

"His numerous writings, the greater part of which he com-
posed during his residence in Egypt, embraced subjects of the
most varied kinds, and the list of them given by Diogenes
Laertius shows that he was a man of the most extensive
acquirements. These works, which were partly historical,
partly poetical, have all perished. * * * It is also believed that
it was owing to his influence with Ptolemy Lagi that books
were collected at Alexandria, and that he thus laid the founda-
tion of the library, which was formed under Ptolemy Philadel-
phia."

These, then, were the spirits who influenced Marcellinus to
become the special control of Apianus with the view of using
the latter to expose t lie heathenism of Christianity in the latter
part of the third and the beginning of the fourth century. It
was a strange combination of spirit forces Zoroaster, Cham or
Ham (the Cham being very suggestive of Shem, the brother of

LrACTANTIUS. 513

Ham) Rameses II and Demetrius Phalereus. We may con-
jecture that the total destruction of the vast literary labors of
Demetrius was not accidental. No man perhaps ever lived
who was so fully acquainted with Indian, Assyrian, Persian,
Armenian, Arabian, and Egyptian history, theology and
philosophy as Demetrius ; and he no doubt set forth what
would have made it impossible for the Christian theology to
have fastened itself on the world as it has done. These two
communications show how the hidden things of even the
distant past may be brought to life through Spiritualism when
opportunity is afforded ancient spirits to make known the truth
concerning the times in which they lived.

IiflCTA^TlOS.

"Sir: I wish you well. My subject will be the identity
between paganism and Christianity. The Christian writers
have been the vilest interpolators of the pagan authors. They
have stolen every good thing from them that they could find
and have claimed it as their own. They have simply forged a
new system in imitation of the old, and the old is not very
highly honored by it. If the great infinite God ever wished to
make a revelation to man it is strange that he would give a
system that is identical with the then known systems in
existence. I refused utterly to accept a high position which
was tendered me if I would help to build up this religious
system known as Christianity. Sir, it is one of the brightest
jewels in my crown in spirit life that I so refused. All those
men who lived between the second and third centuries identi-
fied themselves with Christianity, because its outlook was the
most promising. In the first place its moral code is stolen
from ancient systems and principally from the collection of
manuscripts ef Ptolemy Philadelphus. In the second place it
is a combination of Neo-Platonism, the Gnosticism taught at
Rome, and the Pantheism of Egypt and Greece; and the
strangest thing of all is found in the doctrine of the Trinity.
The doctrine of the Trinity is one of the first means to lead men

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astray and had its original formulation in India at least sixteen
hundred years hefore the Christian era. There were documents
extant in my day that were as positive as any historical
manuscripts could be on the points herein set forth. As I said
before, I refused to join that class of men who wished to lead
future generations into error, by teaching the existence of a
myth in the form of aJudean Saviour, that never had an exist-
ence, and that was but a continuation of the story of Buddha,
Chrishna and Pythagoras. It was revived by a college of
Savants who met from different parts of the world, at Alexan-
dria, to compare notes about twelve years before the Christian
era, and the positive proofs of this are still in existence at Rome
and amongst the ruinsof certain Christian churches at Ephesus.
We, the ancient band who are coming through this medium,
will at length through this or some other mediumistic channel,
give the directions for excavations at Ephesus where these doc-
uments now are. They are, what you call, encased in the
corner-stones of the temples and they are there intact. My
name was Lactantius. I lived in the first half of the third
century."

Refer to McClintock and Strong's Ecclesiastical Cyclopa?dia
for account of Lactantius.

How completely the above communication of the spirit of
Lactantius accords with and explains his position towards the
Christian religion. The value of that communication as light
to much that is obscure in relation to the source and origin of
the Christian religion cannot be overestimated. We regret
that space does not admit of our commenting upon it as it
deserves.

PROMETHEUS BOUND.

The above engraving represents Prometheus, bound to the Scythian
Crag, and according to the ancient legend dying for mankind to appease
an angry God. The tragedy of Prometheus was played upon the stage at
Athens, centuries before the Christian era. These ancient spirits claim
that the legend of Prometheus suggested to the formulators of Christianity
the tragedy of the crucifixion of the Christian Saviour of which it was
the prototype. It was well known in past centuries and is regarded
as true by some in our day that the legend of Prometheus, the dying
god, not only suggested the story of the crucifixion but also the
Christian symbol of the man on the cross. See communications of Con-
stantinus Pogonatus, page 160; Clement Alexandrinus, page 197; M.
Atilius Regulus, page 210; Lucius Appuleius, page 338; Carneades.
P a S e 37, and Hernias, page 515.

HERMAS. 515

An Apostolic Father.

"Good afternoon : In order to be successful as a priest
you must be influenced by one of two things. Either you must
have zeal and really believe what you preach, or else you must
be a dissembler and a hypocrite. These last two qualities were
the motive power of my mortal actions. I was one of the
founders of Christianity. I knew that this Christian religion
and its god-man was nothing but a new version of the old
story of Prometheus dying on the Scythian Crags for the
atonement of the sins of mortal man, and to appease an angry
God. The founders of Christianity, and in saying this I
impeach the honesty of every one of them, took that whole
story from a tragedy, played upon the Grecian stage at Athens,
five hundred years before the alleged Jesus. This god of
mythology was the principal one from which the story of
Jesus originated. Why was this? you may ask. I will tell
you. Because the birth, life, miracles and suffering of this
Greek god, was set forth in such plain terms, and was avouched
for, in my time, by so many pagan authors, that we could only
hope to win them to our cause or religion by duplicating the
old story, and none helped to do this more effectually than
myself. But in working for my own popularity I had no idea
that this Christian religion would ever become as powerful as
it is to-day. If I had seen, or had had the least conception of
those long dark ages of blood which has been the result, I
would have withdrawn in horror of such scenes, as were
enacted upon this mortal plane after my death. I would say
to mortals, Oh! study well what you teach by word or pen,
for you know not the awful injury you may do to the unborn
generations of the ages to come. I would ask all churchmento
pause and reflect, for the day will truly come when you will
pray that the mountains may fall upon you, not to hide yon
from the face of God, but to hide you from the spirits of injured
mortals, who look upon you as leading them astray, and whose
spirit eyes accuse you of your damnable course of dissembling
and hypocrisy in relation to the most sacred themes that
concern humanity. The time when I lived was about A. D. 30
to 90, and my name wasHermas sometimes called St. Hermas.
I left what is called an analysis of the various religions of my

516 ANTIQUITY UNVEILKD.

time. I made my home in many places in Mesopotamia. in
fact I travelled over very much the same ground as did the
Cappadocian Saviour, Apollonius of Tyana, in Cesanea and
Phoenicia. I also made pilgrimages to Home and Jerusalem.
There was a sect then existing in those regions, similar to your
Communists. They were called by a name that meant non-
flesh-eaters. They lived on fruit. They were the principal
founders of Christianity."

Refer to Nouvelle Biographic Generale for account of Heinu.s.

It was the Greek myth of Prometheus that Hernias says was
the prototype of the Christian Jesus, and that such was the
fact there can be little if any doubt. We do not think that
Hennas and his contemporaries made much improvement on
the original. Certainly, the Greek Prometheus, in god-like
attributes, far overshadowed his vagrant successor. Think ! ye
who still adhere to the deception instituted by the founders of
the Christian religion, of the fearful atonement that Hermas,
one of its principal founders, has had to undergo, and avoid
the misfortunes that he points out as the certain result of your
present course. The high moral teaching and practical con-
struction of the "Shepherd of Hermas" is strongly confirmative
of the fact that the author followed the style and method of
iEschylus in his scheme to establish a new religion. It certainly
comes entirely from a spirit source, and has none of the
appearance of a spirit personation.

IAMBLICHUS. 517

mjvnBiiicHtJs.

A Syrian Philosopher.

"I was a follower of the doctrines of Ammonius Saccas.
Those doctrines contained all the elements that are neces-
sary for a true knowledge of, what modern scientists call,
the law of cause and effect. Ammonius had found that
the ethics contained in several different sacred books were
founded on the universal experiences of mankind, but that
they were erroneous in attributing their teachings to certain
men who were imagined to have existed or really existed,
called by the ancient gods ; and whose deeds were magnified
after death. Those sacred books of different versions were
blended, and something like the Christian New Testament
was the outgrowth of the labors of Ammonius Saccas and his
school. This book was never intended by Ammonius to be
read in the way in which it is now read, but the key to the in-
terpretation of it was the Sun's Annual Course through the
signs of the Zodiac, or the twelve houses of the Sun as they
have been called. This was the key, and it was given to those
initiated in the secret meaning of the book. This exclusive-
ness was adopted to give greater weight to the learned, in the
minds of the ignorant masses. If this fact were thoroughly
understood by those calling themselves Christians, they never
would dare again to preach Jesus Christ and him crucified.
All the God or gods, after 1,500 years in spirit-life that I have
been able to comprehend is universal life, as it is demonstrated
in the spirit and mortal life. My name when here was Iam-
blichus. Hived A. D. 363."

Refer to Smith's Dictionary of Greek and Roman Biography
for account of Iamblichus.

Why, we again ask, are so many of the works of the writers
of the first four centuries of the Christian era not extant to-
day ; and, especially, not a single perfect and unmutilated
work of any of the Pagan so-called authors of that most
interesting era in the world's history ? Let the Roman Catho-
lic priesthood answer that question. Here we have another
spirit correcting history. If this communication is correct,
Iamblichus did not die in the reign of Constantine, but

518 ANTIQUITY UNVEILED.

after the reign and death of Julian. But here we have
the amazing statement made that the Eclecticism of Potamon
of Alexandria was revived hy Ammonius Saccas more than a
century later, and that the sacred hook of Ammonius was the
original of the Christian New Testament. We have the as-
surance, again, from a spirit who certainly knows whereof he
is speaking, that the Sun is the great central object to the
Christian theology, the key to which fact has been carefully
concealed by the Christian successors of Ammonius Saccas.
Truly, the grave is giving up its secrets, and the light of per-
fect truth will not be shut out from humanity much longer.
We esteem it a privilege to be made instrumental in heralding
the dawn of the opening day.

BEIiZOrll.

"Good day, sir : I was born a Catholic. During my life,
which was an eventful one, I had constantly upon me a desire
to travel, and finally succeeded in so doing. I visited the ruins
of antiquity the Pyramids Thebes Berenice. I was an
Italian, but severed my connections with my native country
and went to Britain ; and from London, I travelled to the
Pyramid of Ghiza, and I was the second party that ever
gained an entrance to that pyramid. I also visited Thebes
where I found a great many statues and other ancient relies. I
sent some of these to the British museum, and some to Flor-
ence, Italy. I also obtained paintings and engravings of the
tombs, among which was one of Psammonthis, supposed to
date 400 years before the Christian era. I also flatter myself
that 1 was the first traveller that discovered the site of the an-
cient city of Berenice. Each one of these discoveries utterly
destroyed, to my mind, the truth of the Christian religion.
Why? Because upon these ancient ruins, I found everything
that I had ever seen in the Catholic churches. The cross a
man on a cross the table communion cups a priest swinging
a censer, St. Andrew's crosses and it made me think when I
saw these ruins from two to three thousand years old when I
saw all these tilings that I had been brought up to look upon
as sacred it destroyed my faith in the Catholic religion. As

BELZONI. 519

a spirit, I find that all these mysteries which the Catholics
call sacred, were also held sacred, long before there was a
Catholic church, by the Egyptian priests. That is the reason
why a great many of the spirits of these ancient priests help
Catholic spirits to oppose truth, they know it lets in light upon
their mummeries. I find that spirits who live near the earth
plane, like to see anything propagated that agrees with their
own ancient folly ; and especially is this the case with all
matters relating to religion. The word religion means to bind,
and that is just what these ancient spirits think the Catholic
priests are trying to do. I wanted to give this communication
in order to spread the light. When I think my mortal life over
more thoroughly than I have had a chance to do to-day, and
recall what I knew of the ruins of the temples and tombs of
the ancients, I hope at some future day I can give you a com-
munication that will make all scholars think and fools to grow
wise. I died while attempting to explore Africa at Benin, be-*
tween Houssa and Timbuctoo, in the latter part of 1823.
Giam Batiste Belzoni."

Refer to Nouvelle Biographie Generate for account of Belzoni.

That he should have been able to control the medium so per-
fect^', as he did, shows that he is as powerful in his purpose
and will as a spirit, as he was powerful and persevering as a
mortal. Dare any Christian priest, minister or layman deny
the truth testified to in that communication that upon the
walls of the temples and tombs of ancient Thebes in Egypt,
were delineated every symbol and every ceremony now to be
seen, in the Churches of Christendom, and this thousands of
years prior to the Christian era? We opine not. It does not
seem to be known that Belzoni had abandoned his religious
views while on earth, but we feel sure that he has left the evi-
dence of that fact in his great work.

520 ANTIQUITY UNVEILED.

flmmonius the Pefipatetie.

An Alexandrian Philosopher.

"I salute you, sir : There is no religion that ever existed,
as far as I have been able to learn, either as a mortal or a spirit,
but what had some symbolical personage that was recognized
as the head of that religion. In my day, sir, in Alexandria,
all religions were represented by symbols, and most of these
symbols were represented on plates or pottery, and some on
copper, and these were used as are your blackboards in your
schools of learning. The pupils, however, were not taught the
true meaning of those symbols, but only received the construc-
*tion put upon them by the master. Now each teacher in these
different schools set himself up as the best expounder of the
ancient religions, and each one of them leaned toward some
favorite Greek, Latin, or Phoenician author. Their ideas of the
teaching of those authors were so mixed, that t heir purity was
lost. The masters thought of only one thing self-exaltation.
They combat ted each other fiercely, and as the pupils followed
t heir mast tis, so contests were frequent among them, somewhat
like the contention between the students of modern universities.
From the plates, of which I have spoken, Iain convinced fully
that the whole story or history of Jesus of Nazareth, is nothing
more than the re-deification of some of the older gods, such as
Chrishna, Prometheus and Ajmllonius ofTyana. In fact any
person who thoroughly understands the art of sculpture, will
find that the resemblance between the carved features of
Jesus and those of Chrishna, me almost identical; and it is
this resemblance that makes the Christian missionaries and
priests so ardent in their desire, to destroy all idols, as they
term these sculptures. There is another point I want to
impress upon you people, and it ought to be anxiously watched
by you, and that is that yon should make sure that those persons
who are making excavations for the unearthing of antique
relics, should be free from all Christian prejudice, for the reason
that those relics if preserved, will throw light on the supersti-
tion called Christianity. 1 will add that at the time I lived in
mortal form toward the close of the first century, neither our
teachers in Alexandria, nor in any part of the then civilized
world, knew aught of the Christian Saviour. There is one
thing further that I wish to say, and that is, that I think it is

AMMONIUS THE PERIPATETIC. 521

the uttermost foolishness for spiritual lecturers and mediums,
now living in the mortal form, to say that Jesus was a great
medium ; when in fact his whole history was started hy
Potamou, myself, Ammonius Saccas, Plotinus, and others of
that school. It is a combination of the Eclecticism that was
put in shape about A. D. 250, and worked up as a new idea and
a new collection of moral precepts, when in fact it is nothing
but a combination of Indian, Phoenician and Grecian moral
precepts. My name when here was Ammonius the Peripatetic."

The only biographical references we can find to Ammonius the
Peripatetic are the following brief ones. Smith's Greek and
Roman Biographical Dictionary says : "Ammonius the Peripa-
tetic, who wrote only a few poems and declamations. He was
a different person from Ammonius the teacher of Plotinus.
(Longinus ap. Porphyr. in Plotin. vit.)" And Thomas's
Dictionary of Biography etc., says: "Ammonius a Peripatetic
philosopher, who taught at Athens or Delphia, in the latter
half of the first century. He was the preceptor of Plutarch,
and endeavored to reconcile the doctrines of Plato and Aristotle.
Plutarch wrote a life of him which is not extant." And why,
we ask, is not that life of Ammonius the Peripatetic extant.
Let the Christian priesthood answer, especially those who are
possessed of the secrets of the Roman Catholic Hierarchy. It
will be observed that Longinus, aNeo-Platonist Eclectic, refers
to Ammonius in connection with Porphyry and Plotinus, the
great lights of Neo-Platonism, which shows very plainly that
he preceded even Ammonius Saccas, in reviving the Eclectic
philosophy of Potamon, the latter not having been similarly
engaged until about the beginning of the second century. It
will be observed that he speaks of himself as succeeding
Potamon, and as preceding Ammonius Saccas, Plotinus and
others, in continuing the Eclectic School of Philosophy. Such
being the spirit who communicated, who can over-estimate the
importance of that testimony to the utter falsity of the Christian
religion? We regret that time and space will not admit of a
more detailed criticism of this undoubtedly genuine communi-
cation.

622 ANTIQUITY UNVEILED.

flflflSTASlOS.

Librarian of the Vatican Library.

"Good day, sir: In my mortal life I was a Catholic a
Roman abbot, and librarian in the Vatican between the eighth
and ninth centuries ; and I come here to endorse what the
last spirit said, for I know that the various meetings or councils
of bishops had for their object the suppression of all books that
were in any way damaging to the Christian religion. Although
they did everything they could do to destroy all accounts of
deified men, called gods or saviours, yet enough is written,
upon the temples of antiquity, to enlighten any inquiring mind
as to the fact that the Christian religion was the outgrowth of
the teachings of the schools of Alexandria from A. D. 50 to A.
D. 200, and that this fact can neither be doubted norquestioned
by any honest unprejudiced man. Two books similar to those
attributed to Matthew and John were taken bodily from a Greek
author, commenting on or writing about Prometheus and the
teachings of the followers of that God after his supposed death ;
and this Greek book was well known and extensively read at
Alexandria, and a few copies of it were yet extant in my day,
but whether they are yet so, I cannot tell ; for each pope who
came after my time did what he could to interpolate or destroy
such ancient works. There are priests around me here to-day
who gnash their teeth and howl as spirits to see me certifying
to the truth ; but as an honest spirit, I cannot stand back and
endorse that religion that I know to be utterly and entirely false.
There is no evidence there was none in my day not a scrap
of authentic writing, to show that such a man or god as Jesus
Christ ever existed; but there was this kind of evidence, and
plenty of it, to show that the real Jesus of Nazareth was
Apollonius of Tyana, the Cappadocian Saviour; and those
priests who worshipped openly Jesus of Nazareth, were con-
stantly engaged in collecting the sacred relics of this Apollonius.
All the portraits, pictures or statues of Jesus of Nazareth are
but the copies of basso-relievos of Apollonius; and when you
open your modern Bibles and see the pictures of your Jesus,
you are looking upon the face of Apollonius of Tyana. No pope
nor Catholic king, no noble nor scholar, that is well informed,
can truthfully deny what I here assert. The time lias conn;
when the world is ripe for the truth. The time is approaching

ANASTASIUS. 523

when popes, emperors and kings must go down before the
universal rights of humanity. Each man and woman must
become their own priest, with none to go between them and
the only true religion simple and truthful spirit communion.
This communication will live, and will sound the bell of
liberty, long after you and the medium have been transferred
to spirit life. My name was Anastasius surnamed Bibliothe-
carius so-called on account of my biblical knowledge, which
is not of much account now."

The only account we can find of Anastasius is in McClintock
and Strong's Ecclesiastical Cyclopaedia. "Anastasius (Biblio-
thecarius), librarian of the Vatican, and abbot of St. Maria
Trans-Tiberim at Rome, a celebrated and learned writer of the
9th century. The dates of his birth and death are unknown.
He was on terms of intimacy with the learned men of his age,
especially with Photius and Hineman. He was present in 869
at the eighth council of Constantinople, where Photius was con-
demned. He translated the Acts of the Council from Greek
into Latin. He wrote a Historia Ecclesiastica ; but the most
important of his writing is a History of the Popes." It was
beyond all question the spirit of this learned Catholic author
and librarian of the Vatican, that gave that communication.
Taken in connection with the preceding communication from
Animonius the Peripatetic, there can be no possible doubt that
all that has been said by both spirits is strictly true. How
long can the Christian superstition endure the blazing light of
such testimony !

524 ANTIQUITY UNVEILED.

JONATHAN BEfl UZZIELi.
One of the Writers of the Targums.

"I salute you, sir: I am the Jew that wished to speak
to, or communicate with you sometime back, as a contempor-
ary of the so-called Jesus Christ. I was one of the writers of
what is termed the Targums. There was only one older than
myself, whose writings have come down to modern times. His
name was Onkelos. As in the past, most of the communica-
tions have been of a character that bore more particularly on
Jesus, my communication to-night is an arraignment of the Old
Testament. The legends and traditions of the Jewish people
extend no farther than Ezra the Scribe. The marginal notes
upon all the ancient manuscripts went positively to show that
the whole of what is called Jewish history was stolen bodily
from Chaldean history during the Babylonish captivity ; and
this is proven by the nativity of their great ancestor Abraham,
whom their own traditions admit to have been of Uz in Chal-
dea. All the intervening characters between Abraham and
Caiphas the high priest, in my day, are so intermingled with
Chaldean tradition, that it is hard to discriminate between
what is Jewish and what Chaldean. In astrology, Chaldea
was one of the most learned nations in antiquity. How many
of the Chaldean gods and heroes were borrowed from the stars
I know not. That the Jewish Jehovah is but a modified (and
a bad modification at that) of Jove, I will freely acknowledge,
though I am a Jew. I think with all the learned men of my
day, that the Jewish Moses was simply used in a typical sense
to signify a hero whose antiquity was so remote that there was
no means of ascertaining the truth as to his origin. In short,
Moses was a creation of Jewish priests, in order to gain power
through ceremonial religion. Coming down to my own time,
I knew of no Jesus except the one that has been specified in
some of the previous communications, and he was Jesus Mala-
thiel, who was, not exactly a bandit, and who was executed
by [toman javelins in the form of a cross, for what might be
termed revolt. He was one of the disaffected toward the
Roman government. I would say to the Jewish people as a
spirit, that they who wait for any Redeemer or Messiah to
either restore the Jewish polity, or to save themselves from the
consequences of their sins, will wait in vain. The aphorism of

JONATHAN BEN UZZIEL. bZO

the spirit life is, ' Every man and woman their own re-
deemer.' I hope this may do good in the promulgation of
truth. My name was Jonathan Ben Uzziel."

Refer to McClintock and Strong's Cyclopaedia of Ecclesiasti-
cal Literature for account of Jonathan Ben Uzziel.

If this communication is authentic, then it is very certain
that the Jewish Scriptures are nothing more than paraphrases
of Chaldean writings, instead of being, which they purport to be,
Original Jewish writings. This spirit tells us that " the Jewish
legends and traditions extend no farther back than to Ezra the
Scribe," only about to B. C. 450 or 460, which is strongly cor-
roborated by their internal evidence, as well as by the general
facts of history. The great antiquity of the Jewish scriptures,
as they have come down to us, is certainly untrue. As Chal-
dean legends and traditions they undoubtedly existed long
before they were paraphrased by the Jews. Much of this para-
phrasing having been done by Onkelos and Jonathan Ben Uz-
ziel, in the century before and the century after the alleged
birth of Jesus Christ, the God-begotten son of the Virgin
Mary. More than that, the spirit tells us the marginal notes
on all the ancient manuscripts, went positively to show that
the whole of what is called Jewish history, was stolen bodily
from Chaldean history, during the Babylonish captivity ;
and to show this he alludes to the fact that Abraham the
alleged great ancestor of the Jews, was of Uz in Chaldea ;
and that all the historical characters intervening between
Abraham and Caiphas, the high priest in the First cen-
tury A. D. were so intermingled with Chaldean tradition,
that it is almost impossible to distinguish how much is
Chaldean and how much has been added by Jewish writers.
This is very apparent to any attentive well informed reader of
the so-called Hebrew legends and traditions. The spirit of this
learned and accomplished paraphrasist of Chaldean history
admits that the Jewish Jehovah was but a bad modification of
the older Greek supreme god, Jove. He denies that Moses was
a historical personage, but being used by the Jewish priest-
hood as a typical myth, about whom nothing certain could be
known, he was made the basis of their ceremonial religion.
This spirit who lived and nourished during the first half of the
first century, tells us positively that he never knew any Jesus,
except Jesus Malathiel, an insurgent Jew, who was executed

526 ANTIQUITY UNVEILED.

by Roman javelins in the form of a cross. We have no doubt
of the authenticity of that spirit communication, and for the
following reasons : 1st. It is beyond all question a spirit com-
munication ; 2d. It comes from a spirit thoroughly conver-
sant with the history and literature of the Jews; 3d. No one
could have been better in formed on those points than Jonathan
Ben Uzziel ; and 4th. We can conceive of no possible reason
why any spirit sufficiently well informed to have given that
communication should have personated another spirit. It
being, then, authentic, we accept it, as being substantially if
not literally true. In view of the light thrown by this and
other returned spirits upon Jewish theology, what becomes of
the foundation of the so-called Christian religion? Let the
Christian priesthood answer if they can.

SAADlAS-GAOfl.

" I salute you, sib : I was a Jewish teacher and writer, or
what is termed, by you moderns, a paraph raser on the Old
Testament, at Babylon, in the 10th century, A. D. These
Arabic versions were copied from Onkelos, in what is known
as the mixed Hebrew and Samaritan tongues, their original
purport or real object had become, by that time confused by
the alterations and interpolations made in them, to suit the
views of the Rabbis of the various Jewish sects, who had para-
phrased them. So much so, that the modern King James's
version of the Old Testament is merely a patchwork of the
Targums of Onkelos, Jonathan Ben Uzziel, Aquila and my-
self. They have mixed these to such an extent, that if an
ancient Targum writer could now make his appearance in mor-
tal form, with what he really did write, you would be ashamed
to find how much of the Old Testament is the stolen history of
Chaldea and Egypt ; instead of having any real bearing upon
Jewish history. The Jews have no history or what may be
termed real history as a people, anterior to about 450 B. C.
Prior to that time, their so-called history is made up of ac-
counts of Chaldean and Egyptian heroes and myths, in an-
cient times all religions were composed by men, or principles,
deified and transferred afterwards to represent some new star

ARNOLD. 527

that had just made its appearance, or so alleged by the priests,
about the date when the moral principle became understood,
and its usefulness proven by test of mortal experience. As a
spirit I have long felt it my duty to return here, when I could
obtain the conditions to do so, and after proper preparation,
contribute my mite towards promoting truth."

Refer to Biographie Universelle for account of Saadias-Gaon.

We venture to predict that if ever the writings of Saadias-
Gaon are read by the light which that spirit communication
throws upon them, the present version of the Old Testament
will be found to be, as this spirit says, not copied from orignal
Jewish records, but a patchwork of the Targums of Onkelos,
Jonathan Ben Uzziel, Aquila, and Saadias-Gaon, which, as
the returning spirit of the latter tells us, were, in the main,
Hebraic-Samaritan versions of Chaldean and Egyptian legends,
having no relation to the history of the Jews, so altered by
Jewish Rabbins as to disguise their origin and nature. And
that concoction of Chaldean and Egyptian fictions is made
the basis and ground-work of the Christian faith.

Abbot of Citeaux.

" Good evening, sir : Long and weary has been my jour-
ney since leaving the mortal form. The curse of my spirit life
has been remorse for being a fanatic and a bigot. May this
fair earth never be cursed again by such things in human form
as myself. Catholic Christianity has damned me deeper than
the hell of the Grecian Pluto. Torments of conscience have
been to me what no tongue could express. My deeper curses
alight upon those who made me what I was in mortal form,
and my everlasting hate abide with those in mortal form who
continue to teach the damnable doctrines that I taught. You
probably wonder who this is that speaks to you. I was one of
the hell-fire bigots who murdered the poor innocent Albi-
genses, and who, with an army of vindictive devils like my-
self, spared neither age nor sex at Beziers, in the thirteenth
century ; and I come back here to-night, to speak to all church-
men ; first, to tell them that their doctrines are erroneous,

528 ANTIQUITY UNVEILED.

and their Saviour a lie ; and secondly, if they do not wish to
suiter for hundreds of years in a hell of conscience, taunted by
their victims, let them repent at once. To t lie good the pure
the spirit life is beaut i fid ; but to those who are immoral
and bigotry is always immoral, no matter in what form it is
shown it is horrible. If they would escape what I have tried
to picture in language here to-night, let them throw aside their
foolishness and wickedness, and accept reason instead of a
myth for a Saviour. Whilst tins confession is apparently only
listened to by those you see here present, there are thousands
of listeners who would damn me if they could ; hut there is a
bright host on the other hand that I go to join. My name was
Arnold, abbot of Citeaux."

We find the following reference to Arnold, Abbot of Citeaux,
under the head "Albigenses," in McClintock and Strong's Cy-
clopaedia of Ecclesiastical Literature :

" At the beginning of the 13th century a crusade was formed
for the extirpation of heresy in Southern Europe, and Inno-
cent III. enjoined upon all princes to expel thejn from their
dominions in 1209. The immediate pretence of the crusade was
the murder of the papal legate and inquisitor, Peter of Castle-
nau, who had been commissioned to extirpate heresy in the
dominions of Count Raymond VI. of Toulouse ; but its real
object was to deprive the Count of his lands, as he had be-
come an object of hatred from his toleration of the heretics. It
was in vain that he had submitted to the most humiliating
penance and flagellation from the hands of the legate Milo,
and had purchased the papal absolution by great sacrifices.
The legates, Arnold, abbot of Citeaux, and Milo, who di-
rected the expedition, took by storm Beziers, the capital of
Raymond's nephew, Roger, and massacred 20,000 some say
40,000 of the inhabitants, Catholics as well as heretics. ' Kill
them all,' said Arnold, 'God will know his own.' "

The spirit of this bloody and murderous fanatic and bigot
returns, after six hundred and seventy years, to confess his re-
morse and expiate his dreadful crimes, by bearing witness
against the terrible guilt of the Roman Catholic Christian
Church audits false and ruinous teachings. It is a fortunate
thing for him, even after living in that long hell of remorse,
that he found the inediumistic channel, in a poor humble here-
tic, such as he would once have gladly butchered, through
whom to expiate his terrible acts of wrong, and get a relief
that hi' could not otherwise have done. And with such testi-

BAIXBRIDGE. 529

mony as this, coming constantly from the world of spirits, we
have professed Spiritualists ready and willing to slander and
misrepresent the medium through whom this testimony is
coming ; and ourself for sending it abroad through the world ;
and this, because they want to tack the infernal thing to
Spiritualism, to smother the truth so long kept back from man-
kind.

JOHN BAiriBf*It)GE.

An English Astronomer.

- Good evening, sir : Like others who have communicated
here to night, I feel it my duty to comment on my mortal
career, and tell how much benefit I have received from it as a
spirit. In this mortal life I was an astronomer; and a study
that I took great pleasure in, was correcting the astronomical
charts and maps of the ancients. In this work I not only
killed the Saviour, so-called, I destroyed God, also, in my be-
lief. In my time it was policy to conceal your belief ; to have
told the truth would have ruined one's material interests.
There was not an ancient astronomical chart or map, or any-
thing appertaining to the zodiac, hut what explained the whole
story of the house of Bethlehem, or house of corn, and the
sign of the Virgin, and in fact all the signs made it very plain
that the history of Jesus Christ was all written amongst the
stars, thousands of years before the alleged time of his birth.
And I have not been disappointed, as a spirit, in finding that
to be true which I discovered while here; for I find this same
astronomical or astrological allegory running through all na-
tions and tribes of spirits. The oldest of these say that the
whole idea originated in one thing, and that was the custom of
making sacrifices. They began with sacrificing inferior ani-
mals, and ended with sacrificing human beings. The different
states of astronomy or astrology, corresponded with the char-
acter of the sacrifices made at various periods, and these were
placed among the stars. If I had lived to finish my last work,
I would no longer have concealed what I had learned, from

530 ANTIQUITY UNVEILED.

fear of the clergy. I went to spirit life in 1634, and my name
was John Bainbridge."

The guide said, after the control was yielded, that the spirit
was a native of Ashby delaZouch, born some where about 1560.

Refer to Biographic Universelle for account of Bainbridge.

The Penny Cyclopaedia says, that Bainbridge "was a good
Oriental scholar, having studied Arabic for the purpose of
reading the astronomers of that language." Jt is indeed very
strange that so very little has been recorded of the labors of
this undoubtedly learned and accomplished scholar and as-
tronomer. We infer that his unpublished works disclosed too
much for the safety of the Christian allegory. We feel strongly
impressed to believe that the spirit of John Bainbridge re-
turned at this time, not only to testify to what his learned in-
vestigations in ancient astronomy led him to discover, but to
point out the significance and value of his suppressed works.
What would we not give to be able to follow up and unearth
the literary treasures that are being pointed out through these
wonderful disclosures.

CHARLIES HA^DWICK.

An English Theologian.

"Good afternoon, sir : In this mortal life I was deeply
interested in the Christian religion. My name was Charles
Hardwick, and I came to my death on the 16th of August, 185S),
while ascending the Pyrenees. The last title that 1 had, in the
mortal life, was archdeacon of Ely, England. I am used here,
as* was the first spirit who controlled at the last seance, (Charles
Francis Alter,) to prepare the way for a concentration of
wisdom, necessary for the ancient spirit witnesses who will
follow me here to-day. I wrote many works, although dying
at the early aire of thirty-eight. They were principally devoted
to showing that Christ and Christianity were superior to all
other religions. What will follow is the result of my exper-
iences in spirit life. As a mortal T was too enthusiastically
blind to consider the value of the testimony of ancient authors
which I examined in my researches. I commenced by com-

HARDWICK. 531

paring the religions of India, China, Egypt, Medo-Persia,
America and Oceanica, with each other ; and after an exami-
nation of the whole of the religious systems of the glohe, I
showed, in my work, the foolishness of what I called paganism
as compared with Christianity. But as a spirit I am compelled
to say that I was altogether wrong in my geographical
placements of religions. - India is not the mother of civilization
and the originator of all religions. Nubia, Kordofan and
Ethiopia were the countries in which the most remote civiliza-
tion arose ; thence it spread into prehistoric Egypt. The most
ancient monuments of Egypt go far beyond the age ascribed to
Moses. Thence it passed to Chaldea and Assyria ; and thence
into India. I do not mean to say that those countries were not
before inhabited, but their peoples were ignorant and barbarous.
From India the tide of civilization flowed East and West. The
first by way of the lands extending far in the Pacific Ocean to
America, and the second by way of the Mediterranean and the
Black Seas into Northern and Southern Europe. There was
two emigrations from Asia to America before those continents
were historically known ; one by way of Behring's Strait, and
the other by way of Boro Bada, (which was the ancient name
of Java) across the Pacific to Guatimala. As the more southern
emigrants had a finer climate than those who went by way of
the north, who landed in North America, they advanced
more rapidly than did the latter. And to show you what we
know to be the fact as spirits, to wit : that there was intercourse
between the Western and Eastern continents firmly established
before the Mosaic period, we will call your attention to the
fact that the Mexican god Quetzalcoatl was worshipped in
Southern India, the latter country receiving him from the
former by way of the islands of the Middle Pacific. Indeed
there was more than one interchange of Gods between Asia
and America, as in the course of time the one became more
advanced in civilization than the other. Quetzalcoatl, Ibrahm
and Gautama occupied with these kindred peoples the same
position, that of Saviour, as Jesus Christ does to the Christians ;
and as no man could see the father of the Universe, they one
and all resorted to an intercessor in the way of a Sun, (not Son)
which they represented in human form. This is as much as it
is necessary for me to say at this time. I will close by saying
that I have found as a spirit that no faith or belief not founded
on fact and reason will avail any one. If you think to rest
upon them you will find that an avenging spirit force will
compel you to testify to what you must know to be true as a
spirit. I thank you for the favor of being heard."
Refer to the American Cyclopaedia for account of Hardwick.

532 ANTIQUITY UNVEILED.

Such was the field of inquiry that engaged the attention of
Mr. Hard wick, and upon which lie set out to exalt the Christian
religion at the expense of the more ancient and philosophical
''heathen" religions from which it was bodily stolen. The
spirit tells us that as a spirit he had discovered his mistake in
locating the different religions of the world; and that instead
of India being the mother of civilization and of religions, that
these arose in Nubia, Kordofan and Ethiopia. lie tells us that
from the latter countries religion spread over ancient Egypt,
as its most ancient monuments show ; that from Egypt it
passed to Chaldea and Assyria ; thence into India, and thence
East and West, to America and Europe. He says there were
two emigrations from Asia to America, one by way of the
northern connection between the two continents, and one from
Boro Bodo or Boro Bada by way of the Pacific islands Boro
Bada being the ancient name of the island of Java. This
statement of the spirit is strongly corroborated by all known
archaeological and historically recorded facts. We are strongly
inclined to believe his further statement, that long before the
Mosaic period there was intercourse between Asia and America.
As we have before shown, the god Quetzalcoatl of Mexico or
the Aztec Buddha, was identical with the god Buddha of the
Asiatics, and especially of the inhabitants of Southern India.
How this ancient intercourse was kept up between the two
continents we can only conjecture. There is much reason to
believe that at no remote geological period much of what is
now the Pacific Ocean was land ; but even if this were not the
case, ami there were intermediate islands which are now sunk
beneath the ocean, the most primitive knowledge of navigation
would have sufficed to provide for the supposed intercourse.

It is at all events very certain that Quetzalcoatl in Mexico,
and Ibrahm of the Brahmins and Gautama of the Buddhists of
India, were to those peoples what Christ is to Christians, their
respective saviours. Refer to l'rescott's Conquest of Mexico for
account of Quetzalcoatl.

The spirit therefore was correct in saying that Quetzalcoatl
was regarded by the Mexicans as t he Saviour of their race. I n
this instance it will be seen that this Mexican Saviour was the
Sun, that god of the air-realm which is the creator of the fruits,
flowers and other blessings which beautify the earth and con-
tribute to the happiness of man.

MESROP OR MESROB. 533

JVIES^OP OH JVLES^OB.

An Armenian Theologian.

"I am here to-day to throw light upon what Philostratus
failed to explain, to wit : the Testament of Apollonius of Tyana.
The Coptic or Egyptian version of the Scriptures, contained
the Pentateuch, the Psalms, and the Proverbs of the Old Testa-
ment and the New Testament to Revelations. I was myself,
what was called in those days, a targum writer, and published
an Armenian version of the Scriptures ; and my particular
guide in doing this was the Coptic version before mentioned.
It went in my day under the title of "The Holy Invocations ;
or The Actions of the Great Son of God, Apollonius of Tyana,"
the purpose of which, Apollonius said, was to set forth the
thoughts of the sages of the past, which he had obtained by the
aid of books ; but that the actions and miracles therein set
forth were his own. He, Apollonius, travelled over all the
countries therein mentioned, and was well known in certain
portions of India, Armenia, Abyssinia, Egypt, Cappadoeia,
Judea, Greece, Rome and Asia Minor ; and he performed his
miracles and preached his doctrines in all those countries. He
was worshipped as a divine being as late as A. D. 275, under
the abbreviated names of Apol, Pol and Lesbos. Pol was
pronounced in the Armenian Paul. [Was Apollonius called
Lesbos?] He was known by that name in the Eastern
Countries. Lesbos signified nearly the same as is signified by
the term grand Llama of Tibet, in your time. It meant the
sainted Son of God, the Initiated one, who possessed the
Father's secrets. My Armenian version was published under
its proper title "Apollonius, the Son of God's Teachings and
Morals" : but this title was altered by the man whose spirit
will follow me, Parlinus, the first Archbishop of York, G22.
He will follow me and make plain what I have left unsaid. I
thank you for this hearing. We have sought to have these
communications interlock, so that they cannot be disturbed."

We take the following account of Mesrop or Mesrob, from
McClintock and Strong's Cyclopaedia of Biblical Literature.

"Mesrop, also called Mashtoz, the noted translator of the
Armenian version of the Bible, was born in the latter half of
the fourth century, in a small village of the province of Tarou.

534 ANTIQUITY UNVEILED.

He was at first secretary of the Armenian patriarch Nerees the
Great, and afterwards became his minister of ecclesiastical
affaire. After filling this position seven years, he went into a
convent, but, failing to find any satisfaction there, he went
into a desert, where he gathered about him a number of young
men as scholars. Under the government of the patriarch
Isaak (Saak) the Great (A. 1). ,'>!K)-440), Mesrop was commis-
sioned to preach as missionary, for which position he was es-
pecially fitted by his thorough knowledge of foreign languages.
lie now found need of an Armenian version of the Kcriptures,
the version of the clergy being in the Syriac, a language but
little understood by the populace. After having spent several
years in the arduous task, and that with but little show of suc-
cess, he resolved to throw himself upon the mercy of his Lord
and God, and seek at his hands the wisdom and knowledge
required for the successful accomplishment of his undertaking.
Nor did he wait long for an answer to his prayer. While so-
journing at Samosata, we are told, he was led to see the
different types engraved in a rock, and that lie could remember
every single letter so plainly, that he was able to describe
them to the distinguished calligrapher Rufanus, wiio finally
composed the desired alphabet. He immediately commenced
the gigantic work of translating the Bible from the Greek
into the Armenian, a version that was introduced afterwards
into that part of Armenia, governed by his king Vramshapuh.
By request of other sovereigns, he made also translations for
the Georgian and Albanian countries. A change in the gov-
ernment obliged him to quit Persian territory, and he sought a
new home in Grecian Armenia, where lie continued his activ-
ity under the special protection of the emperor Tlieodosius of
Constantinople, and the patriarch Atticus. In spite of the
severe crusades against the members of the new religion, he
continued to inspire his scholars and friends with confidence
in their final success, and defeated several times the various
attempts to introduce idolatry in the practice of a pure ( atho-
lic religion. One of his later great works was the translation
of the liturgical booksof the Greek, into the modern Armenian
language. After the death of his old companion Isaak I.,
Mesrop was elected patriarch of Armenia, but he died tin-
next yea; - , February 1!, A. I). 441. A critical edition of Mes-
rop' s translation of the Bible appeared in Venice, in 18()o, in
four volumes. As an energetic and scientific man, Mesrop
ranks anionic the most important combatants of the Christian
religion in t be early centuries, when the communication of t he
new religion met especially with great obstacles in the Kast, for
want of written languages. Mesrop furthered literature among

MESROP OR MESROB. 535

his countrymen, not only by his own literary productions, but
by founding l a whole school of remarkable thinkers and
writers,' that created what is called ' the golden period' for the
enlightenment of Ancient Armenia. (Malan)."

This seems to be all and more than was known concerning
Mesrob and his theological labors. It will be seen, if the com-
munication of the spirit is true, that the nature of the
Armenian version of the Scriptures, as it is called, has been
wholly misapprehended. In order to place before the reader
all that can be said against its truthfulness, we will copy what
the same Cyclopaedia says of what has been called the Coptic
version of the Scriptures :

"Egyptian versions of the Holy Scriptures. After the death
of Alexander the Great, the Greeks multiplied in Egypt, and
obtained important places of trust near the throne of the
Ptolemies. The Greek language accordingly began to diffuse
itself from the court among the people, so that the proper
language of the country was either forced to adapt itself to the
Greek, both in construction and in the adoption of new words,
or was entirely suspended. In this way originated the Coptic,
compounded of the old Egyptian and the Greek. There is a
version in the dialect of Lower Egypt, usually called the
Coptic or, better, the Memphitic version ; and there is another
in the dialect of Upper Egypt, termed the Sahidic, and some-
times the Thebaic. 1. The Memphitic version of the Bible
The Old Testament in this version was made from the
Septuagint and not from the original Hebrew. It would appear
from Munter that the original was the Hesychian recension of
the Septuagint then current in the country. There is little
doubt that all the Old Testament books were translated, though
many of them have not been discovered. Although this version
(not the Tbebaic) seems to be that exclusively used in the
public services of the Copts, it was not known in Europe till
Dr. Marshall of Lincoln College, contributed some readings
from it to Bishop Fell's Xew Testament."

It was undoubtedly to this Memphitic Coptic version that
the spirit referred. The spirit expressly says that he translated
his version of the Scriptures from the Coptic, and not from the
Greek. This fact was undoubtedly known, and hence the
attempt to make it appear that the Coptic tongue was a Greek
idiom. Tins is certainly not a fact. The Coptic language is in
its basic features and its details, the spoken language of (lie
ancient Egyptians, and in later times became interspersed with

53C ANTIQUITY UNVEILED.

Greek and Arabian words, which were assimilated and made
to conform to the grammatical principles of the ancient
Egyptian language. This is admitted on the same theological
authority, which says :

"Coptic language, a mixture of ancient Egyptian with Greek
and Arabic words, spoken in Egypt after Christianity. Jt is
not now a spoken language, having been every where supplanted
by the Arabic." [The ('optic was certainly a written and
spoken language before the Christian era.] "It has not been
spoken in Lower Egypt since the tenth century, but lingered
for some centuries longer in Upper Egypt. It is, however,
still used by the Copts in their religious services, but the lessons,
after being read, in Coptic, are explained in Arabic. The
Coptic literature consists in great part of the lives of saints and
homilies with a few Gnostic works. It is especially interesting
as giving us a clew to the meaning of the hieroglyphics after
they have been phonetically deciphered. It is divided into
three dialects, the Memphitic or Lower Egyptian, which is the
most polished, and is sometimes exclusively called Coptic; the
Sahidicor Upper Egyptian; and the Bashmuric, which Mas
spoken in the Delta, and of which only a few remains exist."

On what authority it is claimed that Mesrob translated his
version of Scriptures from the Greek into the Armenian, we do
not know. We will give what the same authority says in
relation to the Armenian version of Mesrob :

"This translation of the Bible Mas undertaken in the year
410 by Mesrob with the aid of his pupils .Joannes Ecclensis and
Joseph us Palnesis. It appears that the patriarch isaak first
attempted, in consequence of the Persians having destroyed nil
the copies of the < rreek version, to make a translation from the
Peshito ; that Mesrob became his coadjutor in this work ; and
that they actually completed their translation from the Syriac.
But when the above named pupils, who had been sent to t lie
ecclesiastical council at Kphesus, returned, they brought with
them an accurate copy of the Greek Bible. Upon this Mesrob
laid aside his translation from the Pcshito, and prepared to
commence anew from a more authentic text. Imperfect
knowledge of the Greek language, however, induced him to
send his pupils to Alexandria, to acquire accurate (J reck
scholarship; and on their return, the translation was accom-
plished. Moses of Chorene, the historian of Armenia, who
was also employed, as a disciple of Mesrob, on this occasion,
fixes its completion in the year 410; hut he is contradicted by
t he dale of l he < 'ouneil of Kphesus, which necessarily makes it
suhsequcnt to t he year I'll."

MESROP OR MESROB. 537

Can any one read that account of the Armenian version
carefully and critically, and not see the labored effort to make
it appear that Mesrob's Armenian version was from an accurate
Greek version ? After acknowledging that the Armenian his-
torian Moses Chorensis was a contemporary and "was also
employed as a disciple of Mesrob, on this version," this Christian
writer is guilty of the folly of disputing the date given by that
correct and careful writer, as to the time and completion of the
Armenian version ; and this for no better reason than that the
story about the bringing of an accurate Greek version from the
Council of Ephesus was by that very fact shown to be false.
As it is not pretended that Mesrob, could have had any Greek
version, accurate or otherwise, for his guidance, other than the
one alleged to have been brought from Ephesus, and as his
version was completed, according to Moses Chorensis, twenty
years before that could have happened, there is but one reason-
able conclusion possible, and that is, that Mesrob did not
translate the Armenian version from the Greek. The question
then arises: from what version of the Bible did he translate?
He tells us as a spirit, that lie was guided in his translation by
the Coptic version. This seems to be singularly confirmed by
the facts already set forth. It is admitted that Mesrob did not
understand the Greek tongue, and that he was compelled to
send two of his pupils to Alexandria to learn the Greek lan-
guage. That accurate Greek version spoken of, we are told,
was gotten at Ephesus, a Greek city, where it could have been
readily translated into the Armenian tongue, and where it
would have been translated, if such a translation had ever been
made. There is therefore special significance in the mention
of the fact that Mesrob sent his pupils to Alexandria in relation
to producing his Armenian version. Had he intended to
procure a Coptic version of the Scriptures, it was to Alexandria
that he would have sent for it, for he could have obtained it
nowhere else. We then have, in this one fact, the strongest
reason to believe that it was from the Coptic, and not from the
Greek, that Mesrob translated his version.

This is still more strongly indicated by the further fact that
the Armenian version did not follow any known versions of
the Old or the New Testament. The same authority says :

"In the Old Testament this (the Armenian ) version adheres ex-
ceedingly closely to the Septuagiut, (but in the hook of Daniel

538 ANTIQUITY UNVEILED.

has followed the version of Theodotion). Its most striking char-
acteristic; is, that it does not follow any known recension of the
Beptuagint. Although it more often agrees with the Alexan-
drine text, in readings which are peculiar to the latter, than it
does with the Aldine or Coniplutensian text, yet, on the other
hand, it also has followed readings which are otdy found in the
last two. Bertholdt accounts for this mixed text hy assuming
that the copy of the Greek Bihle sent from Ephesus contained
the Lucian recension, and that the pupils brought hack copies,
according to the Hesychian recension, from Alexandria, and
that the translators made the latter their standard, hut cor-
rected their version by the aid of the former. The version of
the New Testament is equally close to the Greek original, and
also represents a text made up of Alexandrine and Occidental
readings."

There are several suggestive facts embraced in that statement.
The Armenian version "does not follow any known recension
of the Septuagint" Greek version. It is also admitted that the
Armenian version followed the readings which are only found
in the Aldine or Complutension Polyglot, as well as the
readings of Theodotion's version and the version of
Hesychius. These facts show that the Armenian version was
the translation from an original version, of which each of these
other versions were modified copies. Had the Armenian
version been made according to either of the known Greek
versions, it would not have presented so many deviations from
all of them. Theodotion was an "Ebonite Christian," in other
words, a Gnostic, and his version was undoubtedly a Gnostic
production of the Alexandrian school. But, in Bertholdt's
conjecture that the pupils of Mesrob took back from Alexandria
to Armenia the Hesychian recension, ami that the Armenian
translators made that recension their standard, we have almost
positive proof that the spirit's statement, that he was guided
in his Armenian version by the Coptic version, is true. Who
was Hesychius? The Nou voile Biographic Generale says of
him :

" Hesychius, an Egyptian bishop, who suffered martyrdom
during the persecution of Diocletian and Galerian, about 310
or 311. Hody identifies him with a Hesychius who revised the
Bible of the Seventy, and whose revised version was generally
used in Egypt and in the neighboring countries, and Fahricus
regarded him as the same as Hesychius of Alexandria, author
of the Lexicon."

MESROP OR MESROB. 539

If Hesycliius was a bishop of Alexandria at the beginning
of the fourth century, and about that time made a recension of
the Septuagint version which was in Greek, it is hardly likely
that he ventured to depart from that most accurate Greek ver-
sion of the Scriptures, as the Septuagint is claimed to have
been. The most that Hesycliius, a Greek Egyptian bishop,
would have done, was to translate the Greek Septuagint into
the Coptic tongue for the use of his Coptic followers, and this
is no doubt just what he did. It therefore becomes almost
certain that it was the Coptic version of Hesycliius, the Greek
bishop of the Copts, that the pupils of Mesrob took from Alex-
andria, and that the latter followed in making his Armenian
version of the same Scriptures. At all events, this is the only
supposition that can account for the confusion worse con-
founded that Christian writers have caused by seeking to show
that Mesrob followed a Greek version of the Bible. When, in
addition to this train of facts, all pointing to the same conclu-
sion, we have the positive statement of the spirit that he was
guided in publishing the Armenian version, by the Coptic
version of the Scriptures, there is hardly any room to question
the truth of this statement.

The spirit then states what the Coptic version contained. He
says it contained the Pentateuch, Psalms, and Proverbs, of the
Old Testament, and all the New Testament. If other books of
the Old Testament were included in the Armenian version, it
is to be inferred they were gotten by Mesrob from some other
source than the Coptic version. Mesrob tells us that he was a
Targum writer? The definition of Targum is, translation, in-
terpretation, and was the name applied to a Chaldee version or
paraphrase of the Old Testament. If Mesrob was a Targum
writer, two things seem highly probable. First, Mesrob did
not have to invent a written Armenian language, as has been
claimed he was compelled to do, in order to publish his Arme-
nian version ; and, second, that he translated or interpreted
the Scriptures, not in the Chaldean, but in the Armenian
tongue ; and if he translated his Armenian version from the
Coptic, a third point seems to be established, and that is, that
Targums were written that had nothing to do with Hebrew
originals whatever.

But, having given ample proof of the substantial truthful-
ness of those parts of the communication already commented

540 ANTIQUITY UNVEILED.

upon, wo do not feci that we strain a conclusion when we saj T ,
that we regard the rest of the communication as equally
credible. If that be so, then it is certain that the Coptic
version of the Holy Scriptures was nothing more nor less than
the Coptic version of "Apollonius the Son of God's Teachings
and Morals," under which title the spirit of Mesrob says he
published what is now called The Armenian Version of the
Holy Scriptures. Such undoubtedly was the true character of
the Coptic version of what is called the Bible. The spirit tells
us that Apollonius did not claim to be the author of the
theological and ethical teachings contained in his Testament,
to which Philostratus referred as being extant when he wrote
about A. D. 22-j to 245; but that it contained the thoughts of
the sages of the past which he had obtained from books. He
also tells us that the actions and miracles therein set forth
were the incidents of his own life. The spirit does not over-
state the vast work in the way of travel and public teaching
performed by Apollonius in the extensive countries to which
he refers. That Apollonius was worshipped as a divine being,
until A. I). 275, is a historically known fact; but whether
under the name of Lesbos, as the spirit states, we have no
conclusive means of determining. Nor can we throw any light
on the meaning of such a designation, if it was ever applied to
Apollonius of Tyana. As to the abbreviated names Apol and
Pol which were applied to him, we have much reason to
know this to be the fact. In First Corinthians, chap, iii, 1 to
8, it is said :

"1. And I, brethren, could not speak unto you as unto
spiritual, but as unto carnal, even as unto babes in Christ.

'2. I have i'vd you with milk, and not with meat : for
hitherto ye were not able to bear it, neither yet now are ye able.

".'{. For ye are yet carnal : for whereas there is among you
envying and strife, and divisions, are ye not carnal, and walk
as men ?

"4. For while one saitb, I am of Paid ; and another, I am of
A polios; are ye not carnal?

"5. Who then is Paul, and who then is Apollos, but ministers
by whom ye believed, even as the lord gave to every man?

"15. I have planted, Apollos watered, but tiod gave the
increase.

"7. So then, neither is he that plantcth anything, neither
he that watcreth : but Cod thai ir'ivetli the increase.

MESROP OB MESROB. 541

"Now he that planteth and lie that watereth are one;
and every man shall receive his own reward, according to his
own labor."

Here we have the plain and unqualified admission that Paul
and Apollos were one and the same person. No sophistry can
explain so positive a statement away. Now who was Paul and
who Apollos, if they were one? In the Cambridge Manuscript,
the Codex Cantabrigiensis, or Codex Bezoe, presented to Cam-
bridge University in 1581 by Theodore Beza, who said he
obtained it during the French wars in 1562, when it was found
in the monastery of St. Irenseus at Lyons, in this same Chapter
3 of 1st Cor., the name of Apollos does not appear, but instead
the name of Apollonius. It is admitted that this manuscript
is, with the greatest probability, of the 6th century, which con-
jecture if correct, connected Apollonius with the Paul of the
Christian Scriptures as identically the same person, as late as
the 6th century. A writer in McClintock and Strong's Cyclo-
paedia says of this Codex.

"Its Alexandrine forms would argue an Egyptian origin, but
the fact of the Latin translation shows that it is a Western copy.
It is assigned with great probability to the sixth century. It is
chiefly remarkable for its bold and extensive interpolations,
amounting to some six hundred in the Acts alone, on which
account it has been cautiously employed by critics, notwith-
standing its great antiquity."

Here is a precious disclosure, truly. It then seems in the
highest degree probable that this Codex Bezae, next to the
Coptic version, and its Armenian translation by Mesrob, is the
most significant and important proof of the Apollonian origin
of the so-called Holy Scriptures. That it should contain the
name of Apollonius as its chief author, and be of Egyptian
origin, are facts that go far to prove the truth of spirit Mesrob's
statement as to the Apollonian nature of the Armenian version.
It is a well known fact that Apollonius went into Upper Egypt
and Ethiopia, where he remained for a considerable time com-
paring teachings with the Gymnosophists of those countries of
Africa, and Philostratus has recorded the profound impression
he made among those learned ascetics, and the high veneration
in which he was held by them. It is most probable that it was
only during this late period of his life that he published the
writings which have come down to us from him. Be this as it
maj', it certainly is from Egypt, and not from Judea or Greece

542 ANTIQUITY UNVEILED.

or Rome, that the oldest versions of the Christian Scriptures as
they are called, were obtained. The writer last referred to says :
"The characters (of the Codex Bezse) betray a later age than the
Codices Alexandrius, Vatican us, and Ephrsemi (A, Band C),
and capitals occur in Codex Sinaiticus." Here Ave have again
a most significant fact. Although this copy of a Latin and
Greek version of the Scriptures, is later than the three above
mentioned versions, it pays no regard to them whatever, but
goes to some older and anterior original version, which differs
so widely from the Alexandrius, Vaticanus and Ephrsemi
versions, that in the single book of Acts, it contains some six
hundred, of what are called, interpolations. According to every
legitimate rule of criticism, it is natural to infer that what the
writer referred to, calls interpolations, were parts and parcels of
some original scriptures from which all the various versions
have been intermediately or immediately obtained. It is con-
ceded that Codices Alexandrius, Vaticanus and Ephrsemi are
not earlier than the beginning of the middle of the 5th century.
It is therefore highly probable that there was some older
version than either of them, that contained all the alleged
interpolations of the Codex Bezse. If the three former versions
did not contain the alleged interpolated matter of the Codex
Bezse, presuming that the copiers or translators all used the
same or a similar original, it is natural to infer that nothing
materially different from the common original was added to
any of them, and if any portion of that original was omitted, it
was admitted for a purpose. For instance, if the original
Scriptures were the published writings of Apollonius of Tyana,
and the copiers of those writings wanted to deprive him of the
credit of his labors, and to attribute them to some person
unknown to history, they would, as a matter of course eliminate
from those writings that which would show their real nature
and authorship. This it is absolutely known was done by
Eusebius, Kuthalius and other Christian schemers, wherever
they found it necessary, in their work of theological and eccle-
siastical deception. No English or French translation of tin:
Codex Bczju has ever been made, so tar as we can discover, but
we venture to say that if such a translation ever is made, it will
be found that the alleged interpolations, especially the six
hundred in the Acts of the Apostles, show that no Jesus Christ
or his Apostles had anyt hing to do with the Christian Scrip-

PAULINUS. 543

tures, and that Apollonius, who is expressly mentioned therein,
was the real author or compiler. We infer, with good reason,
that the Codex Bezae was a copy of the writings of Apollonius
of Tyana by some Neo-Platonist opponent of Christianity. But
we can pursue this inquiry no further at present, but will close
by noticing the last statement of the spirit. He says; "My
Armenian version was published under its proper title "Apol-
lonius the Son of God's Teachings and Morals;" but this title
was altered by the man whose spirit will follow me, Paulinus,
the first Archbishop of York, in 622." We need do no more
than to invite the reader's attention, in relation thereto, to the
following communication and our comments thereon.

PRVliIftXJS.

The First Archbishop of York, England.

"My salutation shall be : He or she who tampers with truth
shall never rest until they have rectified it. I am here with
only one excuse, and that is that zeal and enthusiasm carried
me away. I think it was in A. D. 645 that I entered the spirit
life, and from that day until A. D. 1700, I endeavored, with all
the perseverance of an enthusiastic spirit, to find Jesus Christ.
But all these centuries of searching ended in finding the man,
whom I ignored in my earth life, Apollonius of Tyana. Not
that Apollonius desires to be considered the Saviour of men,
but he does desire that the truth shall be established. I
tampered with the Armenian version of the Testament of
Apollonius. [Do you mean Mesrob's version ?] Yes. The
Armenian version of Mesrob; and also one from Upper Egypt.
I also made some alterations in the Latin version, that is the
Council of Nice version. Because I was one of the first trans-
lators of the Scriptures from the Gallic into the Saxon tongue.
I translated from the Gallic, Latin, Armenian and Coptic ton-
gues into the Saxon ; and I did it simply because I thought
tins religion of Jesus was true, although the writings from
which I translated showed that it was not true. But, how
many of your modern commentators are doing the same thing?
They are doing this, to-day, blinded by their zeal which takes

644 ANTIQUITY UNVEILED.

the place of reason, and then follows bigotry and untruth.
[Can you now say what alterations or substitutions you made
in the Testament of Apollonius?] I substituted, as did Eusebius,
Jesus Christ of Judea for Apollonius of Tyana. [You translated
the versions you speak of, making those alterations?] Yes ; I
made them to correspond with Eusebius's version. This is
about all I can do to correct my earthly errors. [What became
of your Saxon version of the Scriptures?] It was revised l>y
Bede, and afterwards by Thomas u' Becket ; and it was after-
wards put into its present shape by Archbishop Whately.
[You have kept trace of these things as a spirit ?] I have fol-
lowed them. [Have you met Archbishop Whately in spirit
life?] Yes; but since his time, theological altercations have
taken so many directions that it has been almost impos-
sible to follow them. I am Paulinus, first archbishop of York,
in 622. [How came you to have a Latin name?] I was from
Bretagno in Gaul, and it was very customary for Gallic priests
to bear Latin names."

We can find very little in relation to Paulinus's life, but
will give what we can. McClintock and Strong's Cyclopaedia
says :

"St. Paulinus of York, an ecclesiastic of the 7th century,
noted as the companion of St. Augustine in his mission to
England, was sent from Rome by Pope Gregory in A. D. 001.
He soon made himself the favorite of the English princes, and
obtained positions of influence and trust at court. In A. I). 625
he was consecrated bishop by Archbishop Justus to attend
iEthelberta, daughter of iEthelbert, king of Kent, to the North
on her marriage with Edwin, king of the Northumbrians. In
A. D. 626 and G27 his missionary labors resulted in marvelous
successes; thousands were baptized by him, and his fame was
in all the land. He was made bishop of York, where he
founded the Cathedral, about 028, and 031 consecrated Hono-
rious Archbishop of Canterbury at Lincoln. In 633, on the
death of King Edwin, he was obliged to flee before the invad-
ing Northumbrians, and settled in Kent. He there became
bishop of Rochester, ami died about 043."

This is substantially all that has been permitted to come
down to us in relation to Paulinus. The facts that he was
sent by Gregory I. to Britain to aid St. Augustine in his great
mission to that country; that he became so influential with
English princes, that his missionary labors resulted in such
marvelous successes ; that he was made by Justus Archbishop
of York ; and that he was the founder of that great ecclesias-

ST. GERMAIN. 5-15

tical province ; it is very certain that Paulinus was a man of
extraordinary character. It is said he was sent from Rome to
England, but we are not told what country wa3 the country of
his nativity. That he was selected to assist St. Augustine
would rather indicate him of Gallic birth, as his spirit claims
was the fact. He was just such a man as would have sought
to provide a Saxon version of the Scriptures, and just such a
man as would have known what versions of the original
Scriptures were the nearest the truth. It seems he did not use
any Greek version whatever, but as he says, used the Arme-
nian version of Mesrob, and also one from Upper Egypt, (ho
doubt a Coptic version, if not the one made use of by Mesrob
himself.)

ST. GE^JVLAIfi.

Bishop of Auxerre.

" My Salutation, Messieurs, shall be : Let us love, instead of
hate each other; and we can only achieve this by individuali-
zation of character without regard to any prevailing beliefs.
No one can save you but the saving power within yourselves.
No spirit or mortal can make you what you are to be, but your
own thoughts. Purity can only be obtained by right actions.
I ask that all spirits and all mortals will forgive me for teach-
ing doctrines in relation to a person, so-called, but whom I
never have yet seen, namely, Jesus Christ. No more ardent
follower had he than me, and yet honesty of belief in spirits is
no criterion of honesty. Believe in anything you feel is right,
but your actions will sit in judgment upon you, they will be
your saviour; and one is with me here to-day, who was inti-
mately related with me in this mortal life, in the propagation
of Christianity, who desires me to say for her (a saint so-
called), that one good action is worth any amount of belief, in
the way of redemption. Her name when she was here, was
St. Genevieve, one of the patron saintsof the city of the high-
est civilization and deepest immorality, (Paris.) But what I
now know of Jesus Christ, I might have known if I had not
been a fanatic. I held at one time a copy of the original re-
maining writings of one Moses Chorensis, and the original
of it is now in possession of the Maronite monks of Mount
Lebanon ; but no one sees it, and it is guarded as a sacred work

54<> ANTIQUITY UNVEILED.

by their Patriarch or chief. But those manuscripts once ex-
posed to the world, will prove that the original Gospels were
written in Cappadocia in the Syriac-Hebraic tongue, and not
in the Greek, and were copied into the Armenian, by this
Moses ChoreiK-nsis. [Was the Armenian a Greek idiom ?] As
far as I understood, it was a mixture of Indian and Greek, but
I know that the Armenian, since my time, has come in contact
with the Greek so much that the language has undergone con-
siderable change. These Gospels of the Armenians set forth
St. Paul as Apolloniusof Tyana, with Jesus Christ as a modern
typification of Krishna, of India ; that is they placed Krishna
as living at the time of Apollonius of Tyana, and Apollonius
as the disciple instead of the real master. All this I knew at
the time I lived in mortal form, but I could never see it clearly
until I became a spirit, on account of my fanaticism. And as
I am anxious and willing to rectify the errors of my mortal
life, so I am here to-day, to testify what I know of the truth,
thanking you for the opportunity. That will finish what I
have to say to-day. St. Germain, Bishop of Auxerre."

Refer to Nouvelle Biographie Generale for account of St.
Germain.

If the communication of St. Germain is correct, then there
are works of Moses Chorenensis that have been suppressed
by the Catholic Church. We hope that the time may come
when the writings of this Armenian bishop will be again
brought to the light ; it is much, however, to have the assur-
ance of this spirit that those writings showed that the original
Gospels were written in Cappadocia, in the Syriac-Hebraic
tongue, and were copied therefrom by Moses Chorenensis,
bishop of Bagravand, into the Armenian tongue. This leaves
hardly a doubt that Apollonius of Tyana, a native of Cappa-
docia, was the writer or compiler of the so-called original gos-
pels, a fact testified to by the spirit of Apollonius himself.
Indeed, the spirit of St. Germain says that this Armenian
version of the Gospels, set forth St. Paul as Apollonius of Ty-
ana, with Jesus Christ as a modified typification of Chrishna
of India, as living at the time of Apollonius, and Apollonius
as the disciple instead of the master. Thus the testimony of
one spirit after another is being given, all tending to demon-
strate, not only that Christianity is a monstrous fraud and
deception, but demonstrating the nature of that fraud and
deception in all its details. Let the light shine! Circulate
these irrefutable revelations from the spirit side of life. Do not
fear. The truth will harm no one ; and will help all.

MONTACUTE. 547

JVIOriTACUTE.

Earl of Salisbury.

" Good day, to you : My name is Montacute, Earl of
Salisbury. In the year 1343, 1 conquered the Isle of Man from
the Scots. My business here, to-day, is not concerning my
military exploits, but about the religion I found on that island
when I conquered it. According to their priests and teachers,
in the year 400, or thereabout, the god Hesus was introduced
on that island, and as that name sounded so familiar to me, I
interfered but very little with it. I told the priests of my
religion to let them have their Hesus, and to try to make that
name identical with Jesus, which they gradually did. The
native priests said the Hesus religion had been introduced
amongst their ancestors from Ireland by a saint or priest named
Columbkille. They said that St. Patrick, St. Columbkille, St.
Declan, and a score of other Irish saints, who were called
Christians, were all teachers of Hesusism. The writings con-
cerning Hesusism, when that worship was first introduced on
the Island of Man, went to show that it was of Phoenician
origin. If you seek Phoenician history, you will discover that
it is almost impossible, to find the work of any Phoenician
author of note extant at this time. The writings of Sanchon-
iathon on religious subjects, if they are ever to be found, must
be looked for among the relies* of the ancient Irish, Scots and
Picts. I think that the round-towers and other ancient ruined
edifices of Ireland and Scotland will yet throw a great deal of
light upon that religious imposition called Christianity. As
the Manx people, who inhabited the Isle of Man in my time,
were very superstitious, you will find them so to-day. I think
they have among them now the relics of the ancient religion
which they carefully conceal from the ministers and priests of
the Roman Catholic and English Churches. The evidence I
came to give is about completed, and I will say no more."

The only reference I have been able to find in relation to
Montacute, Earl of Salisbury, is in the History of the Isle of
Man, by Rev. Joseph George Cummings, London, 1848, Ap-
pendix B, pages 277-278. It is as follows :

"The rival claims to the throne of Man arose from Affrica,
younger sister to Magnus, the last king of Man, and therefore

54S ANTIQUITY UNVEILED.

aunt to the aforesaid Mary, daughter of Reginald. In a deed
of gift, dated at Bridgewaler in Somerset, A. I). 1305, in which
she styles herself ' Aufrica de Connoght herea de Man,' she
made over the island to Simon de Monte Acuto, (Simon Mon-
tacute), from whom a claim thus descended to his son, Sir
William Montacute, who is said to have mortgaged it for seven
years to Anthony Beck, bishop of Durham and Patriarch of
Jerusalem, which bishop also obtained a grant of it for life
from Edward IT. On the death of that prelate, March 3d,
1311, the rival claims to the Isle of Man appear to have been
entertained by the Montacute family. This rivalry was, how-
ever, at length happily set aside by the union of the two con-
testing families in the persons of Sir William Montacute, Earl
of Salisbury, (son of the last mentioned Sir William) with
Mary, daughter of William de Waldebeouf, and therefore
great granddaughter of Reginald, the son of Olave the Black.
This appears to have taken place in 1343, through the influence
of Edward III, who furnished the Earl of Salisbury men and
means for the conquest of the island from the Scotch, who
then had it in possession. * *

" In 1344, Sir William Montacute was solemnly crowned
king of Man, but the family seem to have held the island by
an uneasy tenure; and in the year 1393, the Earl of Salisbury
sold it to Sir William Scroop, the king's chamberlain, after-
wards Earl of Wiltshire, on whose attainder and execution in
1399, Henry IV granted the Isle to Henry Perey, Earl of
Northumberland, to be held by him on the service of carrying
the sword of Lancaster on the day of the coronation of the
kings of England."

It is thus seen that a part of this communication is fully
confirmed by recorded historical facts. That the communica-
tion came from the spirit of Sir William Montacute, the con-
queror and crowned king of the Isle of Man, it is hardly
possible to doubt, and it is therefore entitled to credit as coming
from a spirit who has very clearly proven his identity. If
what he says about the religion he found prevailing on the
Isle of Man, at the time of its conquest, is true, then we have
the surprising information that as late as the middle of the
fourteenth century the Druid worship of the Sun-god Hesus
prevailed upon the Isle of Man. This being the case, we may
naturally credit Montacute's statement in relation to the
account he received from the native priests, as to the time
when, and the source whence they derived their worship of
Hesus. But the probability of its correctness is much increased

MONTACUTE. 549

by the mention of St. Columbkille as the missionary from
Ireland, who first taught Hesusism to the Manx people. St.
Columbkille was the contemporary of St. Patrick in Ireland,
and his chief assistant in the great School which he established
at Armagh, in Ireland, where the Druid religion, of which the
sun-god Hesus was the chief divinity, was taught. The con-
current testimony of several returning spirits all go to show
this to have been the case. Montacute further testifies that he
was told by the native priests that the writings brought to
Man by Columbkille went to show that the Hesusism of the
Druids was of Phoenician origin. There is little doubt but that
such was the fact. The sun-god of the Phoenicians was called i-es
pronounced yes, the etymology of that name being " i" mean-
ing one, and " es " meaning fire, or the one fire or the sun.
This Ies of the Phoenicians was pronounced Hes by the
Druids of Western and Northern Europe, and no doubt
received the terminal syllable "us" after the time of the Roman
conquests of Gaul and Britain. There is good reason to hope
that from the Druidical ruins in France, Great Britain, Ireland
and the adjacent islands will yet come forth the facts which
will show beyond all question what the Hesusism of the
Druids was, and its relation to the Christian religion which
supplanted it. As the worship of Hesus was comparatively so
recent in the Isle of Man, relics may yet be found among the
descendants of the Manx, the ancient inhabitants of the Isle
of Man, that will contribute to that end.

550 ANTIQUITY UNVEILED.

Francis Anthony Flemming.
A Roman Catholic Priest.

"Good afternoon, sir : In the year of my mortal life,
1791, 1 preached a sermon in St. Mary's Church in this city, on
St. Patrick. 1 believed, at that time, that I was speaking the
truth. As a spirit I am now aware that it was all untrue. To
outside people this might seem strange; but to one who has
gone so thoroughly over the ground presented by these com-
munications as you have, it should not. St. Patrick was not a
Christian, but a Druid priest. I have not learned this from
books, but from an interview with the spirit of Patrick him-
self. The proof of the truth of this, in a mortal sense, must
be sought for among the ruins of the round-towers of Ireland.
That there is such evidences there, I, as a spirit, am perfectly
aware. If I had a medium whom I could properly control, I
could lead you to the exact spot where that evidence is to be
found, in the county of Armagh. But even if you should fail
to find it there, others probably will. It is not in the round-
towers but at their bases where this proof will be found. I will
also say to you that I only act as interpreter for St. Patrick, St.
Declan and other spirits who went to spirit life Ionic before me.
You must depend on them for the facts in your search for that
evidence, and they will not fail you when the proper time
comes. The hope of all revolting Catholic spirits is that you
will throw out these facts to the world. There are immense
numbers of people who will be desirous of profiting by them.
In that way you will accomplish a work, the benefit of which
no one can possibly estimate. I died of yellow fever, in this
city, in 1793. My name was Francis Anthony Flemming, of St.
Mary's ( 'hurch."

We have not been able to find any biographical mention in
reference to the Rev. Francis Anthony Flemming, and do not
know whether he was in charge of St. Mary's Roman Catholic
Church in Philadelphia, in 17!*'{, but I cannot but believe that
such was the case. For in a publication that I found in the
Philadelphia Library, relating to the Yellow Fever and its
work of destruction in 1793, in this city, I found among those
who died of that disease in that year the name of Rev. Francis
A. Flemming, a Catholic clergyman. Whether the A. in the

FLEMMING. 551

name stood for Anthony, I have not been able to learn.
Neither have I been able to learn whether he ever preached a
sermon on St. Patrick, in 1791, as he states he did, I have no
means of ascertaining ; but the very natural inference, in view
of all the facts, is, that he did preach just such a sermon before
t he congregation of St. Mary's Church at the time he states.
As a spirit he seems to have learned more concerning St.
Patrick than he knew of him as a Catholic priest. As a spirit,
he claims, and no doubt justly, that he is now as honest and
truthful in what he testifies to as he was then while testifying
as a mortal, in relation to St. Patrick and his theological posi-
tion and labors, as the patron Saint of Ireland.

It is this, no doubt, sincere and truthful spirit, who, as the
interpreter for St. Patrick, St. Declan and their priestly com-
peers of ancient Ireland, and on their authority, declares that
they were not Christian divines as he once believed them to
be; but were Druid priests. It would seem that the only ex-
cuse the Roman Catholic Church had for claiming them as
Christian divines was the fact that they worshipped the Sun-
God under the name of Jesus or Hesus, which name was a
little before that time tacked to the name Christos of the
Essenes and Neo-Platonists, by the Council of Nice, under the
politic management of Constantine the Great, who sought by
that means to heal the theological dissensions that prior to that
time had been keeping the Roman Empire in turmoil and
disorder.

These communications are making these facts more clear,
and they need only the resurrection of the secrets that are con-
cealed under the ancient round-towers or fire-temples of Ire-
land, to make them evident bej'ond doubt or question. The
spirit speaks especially of the ancient Druid remains that still
exist in the county of Armagh, Ireland, as the most probable
source whence the proof of the fact that St. Patrick was a
Druid and not a Roman Catholic Christian, will be ultimately
found. It is a fact, that it was at "Armagh the beautiful" as
he designated it, that St. Patrick founded his great school for
the propagation of the Druidical religion.

552 ANTIQUITY UNVEILED.

JACOB CAPO.

"I am here to make my way straight. I was an architect and
a designer and builder of Roman Catholic churches at Florence
in the twelfth and thirteenth centuries. I am chosen by the
spirit world to fulfil a mission here, and that is, to testify to
what I did, to convert the stones of pagan temples into Christian
churches, and pagan statues into the apostles of Christianity.
Those mute marbles of Florence will testify to what neither
Catholic nor Protestants Christians can deny. Why is it that
the ruins of Thebes, of Ephesus, of Athens, of Rome, have so
few of the pagan gods standing in them to-day. The answer
of the Catholic is this: they were destroyed in times of war.
I will tell you a truth that was well known in the Middle A<rcs,
that no soldier would wantonly have destroyed, nor at the
command of his officers, anything, that to him, represented a
god. Where, then, are those statues of the gods of antiquity?
They are the finest representations of the twelve apostles;
somewhat changed, it is true, by thesculptor. Nevertheless,
these pagan gods now represent at Home, Padua, Florence,
Venice, and Geneva, the disciples of Jesus of the Christian
religion. I, myself, helped, in 1240, to mount at Florence, at
their great church there, the statue of Hesus of the Celtic
Druids, which was brought there by the order of the ruling
pontiff from northern Fiance, or what is called Brittany. I am
here to-day to testify to the identity of the materials of the
statues of Jesus and his twelve apostles, winch are all merely
pagan divinities carved and modified to suit Christian wants
and requirements. I have no fear but that what I have here
stated can, on investigation, be proven to he true. We architects
and sculptors, together with tin- priests, alone knew this. My
name was Jacob, and I had a surname Capo. You may find
that I am not named in biographical works, but I think you
will find mention of me in connection with the history of
architecture. This is a duty I have long desired to fulfill, and
J feel my conscience much lightened by what I have said."

SEMLER. 553

J. S. SEJVIIlE^.

"Sir : In my mortal life I charged the Christians, learned
and unlearned, that their teachings, promulgated and propa-
gated, were forgeries, lies, dissemblings, in regard to that which
was true. Their attempts to answer me were just such as they
usally make that it was necessary for man to have a saviour,
in order to reconcile him with an offended God. What this
God has had to get offended at, I have failed, either as a spirit
or mortal, to find out. If God made me so that my reason was
more critical than my belief was strong, I claim that to be a
right which neither God, man nor devils can take from me,
namely, my own individuality. That Paganism and Christi-
anity are one and the same thing, and the dying gods of virgins
born is a mythical idea, at least fifteen thousand years old, I am
willing to stake ad my hopes of future happiness upon. Where is
the evidence of 15,000 to 20,000 years ago to be found, to confirm
what I here state? When European and American scholars
turn their attention to the encyclopaedia of two nations, of whom
little as yet is known, that is in regard to their ancient records,
they will find this evidence. Those two nations are the Chinese
and Japanese. They are the nations that have undergone the
least changes, and it is amongst such unchangeable people that
the most direct and positive evidence is to be found. Away
back in those far-distant ages a God was looked for who was to
bring about the golden age, when all things should be equal.
This was as eagerly looked for by mortals, then living, as it is
looked for to-day by moderns. All kinds of symbols and sym-
bolical worship, taken from the attitudes of dying men and
animals, have been copied and joined together. Two heroes
fighting, as, did the Horatii and the Curatii, on whose efforts
seemed to hang some great stake, falling across each other thus

Nq or thus ' I -

have suggested the symbols which were

afterwards transferred to Christianity, is my firm and honest
conviction as a spirit. If we can only understand it properly,
we will find that all those mythological signs have had to do
with the individual actions of mortal men, aud were then
transferred to the stars, after the death of those individuals. I
lived in 1725, and my name was J. S. Sender. I was a German."

554 ANTIQUITY UNVEILED.

I translate the following account of Semler from the Nouvelle
Biographie Generate.

"Jean-Salaman Semler, a Germa/i theologian, born the 18th
of September, 1721, at Saalfeld, where his father was a clergy-
man ; died March 14th, 1791, at Halle. Raised amid pious
surroundings, he modified his religious tendencies at the
University of Halle. During his studies, he became attached
to S. J. Baumgarten, whom he aided in the publication of his
'History Universelle.' In 1749 he was called to (Joburg, in the
capacity of professor, and there conducted the Gazette. After
having taught history and literature at Altdorf (1751), he finally
in that year, obtained a chair of theology at Halle. In 1757 he
succeeded Baumgarten in the control of the theological semi-
nary. Semler was gifted with a marvelous aptitude for seizing
the relation of facts, one with another, to appreciate them at
their true value, and to separate with remarkable acuteness the
smallest details of those faets. He lacked, it is true, that
philosophical quality of mind which sees tilings in bulk or as a
whole; but in matters of erudition and criticism, he was gifted
with t lie most happy faculties. It was in this field of inquiry
that he shone particularly. One of the services he rendered
was to show that, to interpret the scriptures, which have been
written at very different epochs, it is necessary to take into
account all the circumstances that related to the history of the
times at which each of them had been composed. Semler was
the father of historical hermeneutics, as Ernesti was of gram-
matical hermeneutics. The first subject that he submitted to a
profound and impartial study was the canon. He discovered
this remarkable fact, that the canon in the first centuries of the
church were not identical with that which has become defined.
He showed that all the sacred books have not the same value
in a doctrinal point of view; that the apocalypse and the
canticle of canticles, for example, could not be put upon the
same line, in this respect, with the didactic writings. We cannot
pass in silence the service he rendered to the history of dogmas.
Carrying into this field of study the same critical spirit that
had governed him in his other labors, he followed the develop-
ment of the admitted doctrines in the Christian Church,
pointing out the formation of some, and the modification of
others, and indicated under what influences these changes
were successfully produced. Gregory, in his 'Histoire des
seetes' and the 'Biographie Universelle' accuses Sender of
having reduced Christianity to a purely human doctrine; this
accusation is unjust. It is possible that the way in which he
proceeded, conducted him to see in Christianity anologies in

SEMLER. 555

many of its relations to all other religions, although it surpassed
them in grandeur and purity. If he has sacrificed if he has
combatted certain doctrines, commonly regarded as constitutive
parts of the Christian religion, it is, on the one hand, because
he regards the doctrines only as illegitimate superfluities with
which it was loaded by the different mediums through which
it had passed, and he has sought the history at hand to give
the proof of it ; it is, on the other hand, because he thought
that Christianity, led back to its primitive purity, would escape
the attacks made upon it, and which bore precisely on the
parasitical doctrines that he retrenched."

Semler was a profuse writer, and left many works, all of
which were calculated to annoy, if not alarm, the orthodox
Christian Church. It was the spirit of this bold and original
Christian thinker who gave the above communication. How
far his theory, in regard to the origin of the Greek and Roman
crosses, is correct, I have no certain means of knowing. With
the light I have, I am more inclined to believe theirphallicand
equinoctial origin. The idea thrown out by the spirit is, how-
ever, singularly suggestive of the struggle between light and
darkness, warmth and cold, at the two equinoctial periods of
the year, when, apparently equally exhausted, they seem to
rest a brief space from their efforts to destroy each other. Tbe
communication is, in my opinion, authentic and true, and well
worthy of the most profound attention and thought.

556 ANTIQUITY UNVEILED.

Cardinal Saneta Oe Caro.

"Let us use blessings instead of curses to those who disagree
with us. It would have been well for me, if I had practiced
that precept as a mortal. I was selected by a council of priests
to prepare the Latin Vulgate in more readable form. I had five
different copies to write from. The first was a copy of Marcion,
copied by Chrysostom ; the second a version by Ulphilas ; the
third a copy of the monks of Mount Athos; the fourth a copy
similar to the Codex Alexandrinus ; and the fifth was a Samar-
itan copy supposed to have been written by that great
Essene, Ignatius of Antioch. All these copies can be traced
back to the last named which was the original of them all.
This Samaritan copy by Ignatius of Antioch, said, in a preface,
that the writings that followed it were transferred byadieciple
of Ma Ming, (whose name was not in the preface given), to
Apollonius of Tyana, and by him were given to Ignatius of
Antioch. This copy had two distinct sections to it ; first an expla-
nation in the Hebraic-Samaritan tongue, tracing the whole toa
God, born of a Star, seen in a trance by Ma Min<r. It was divided
into four Divisions or God-spells, and they bore the names of the
four different principles, truth, virtue, perseverance and equity :
the whole to be understood, and understood only by the
initiated, as an inquiry into star-worship, with the Sun as the
central pivot of the whole. When the Sun began to make his
appearance above the line, then commenced the reign of
their God on earth, and when he began to decline then he was
going down into the grave; and as thos? ancients claimed that
for about three days he stood still, before he began to arise
again, this is the secret of the three days and three nijrhts in
the grave. All this was well understood, but became disguised
more and more, because the priests saw it would not do to let
the masses know the truth for fear of losing their power. And
t liis Marcion of l'ontus, instead of receiving the original writings
of Apollonius, received the copy of Ignatius, with notes made
by him, and Marcion managed to* make St. Mark a substitute
for himself; Luke is Lucian ; Matthew was a man in the third
century named Matthias, an Kssene of Cappadocia, one of the
last of that sect before il hecanie absorbed in what is termed
Christianity; and the original St. John was as has been stated
here, Apollonius of Tyana. It w:is said in the marginal notes

BE CARO. 557

of the Samaritan copy by Ignatius of Antioch, that Matthias
had found a copy that had been lost. Apollonius gave it to his
disciple Damis, and it became separated from the rest, and in
that way came to be used by Matthias to propagate a religion.
It was marked 297. This Matthias was a Cappadocian and
connected with the Magi. All the other copies mentioned are
nothing more than translations from the Hebraic-Samaritan
copy. The other four were modified copies of that one, made
to suit the views of the transcribers. The first interruption to
the original copy written by myself was made by Tyndale
when he printed the first Bible in the Sixteenth century. He
dropped all the marginal notes w T ith the exception of those
manufactured by priests ; and also destroyed all the preface. It
was not so much his fault, for his life would have paid the
forfeit. As long as these things were written, they were held
by the selected few of the faithful, but when printed there was
danger that the masses would become too enlightened. This
is all I can now state. I lived in the 13th century and my
name was Cardinal Sancta De Caro."

I asked him how he came to bring that communication to
earth ? He replied by saj-ing that spirit messengers were being
sent out from one department of spirit life to the others, to find
out those who could in each special department best impart
information to earth's people, and he had been selected and
sent to discharge the mission he had just performed. This
reply opens up a train of thought that seems to be inexhaustible.

I have searched in vain for any historical reference to any
person, cardinal or otherwise, that can in any way appertain
to the spirit who gives that communication ; and yet I have
no doubt of its genuineness and truthfulness. It would be
strange indeed, that any personating spirit should have given
it, and this must have been the case if it is not genuine. Had
the spirit named the "council of priests" to whom he refers,
we would have been better able to trace the matter up. Pie
says he lived and labored as a cardinal in the thirteenth cen-
tury. Now, it is a fact, that in 1274 A. D. there assembled in
Lyons, France, a council which was attended by 500 bishops
and about 1000 of the inferior clergy, the principal object of
which was to bring about the reunion of the Greek and Latin
churches. Nothing would be more natural than that at such
an assembly, an attempt would be made to bring the Latin
and Greek versions of the New Testament into the closest pos-
sible accord. It is therefore highly probable, at least, that

558 ANTIQUITY UNVEILED.

there was some eflbrt made at that time, to bring the Latin
and Greek versions of the Bible into perfect agreement. In-
deed a writer in McClintock and Strong's Cyclopaedia of
Theological Literature says :

"In the Thirteenth century, Correctoria were drawn up,
especially in Franco, in which varieties of readings were dis-
cussed, and Roger Bacon complains loudly of the confusion
which was introduced into the common, that is the Parisian
copy ; and quotes a false reading from Mark viii, 38, where the
correctors had substituted confessus for confusus. Little more
was done for the text of the Vulgate till the invention of print-
ing," etc.

This is enough to show that about the time the spirit speaks
of, there was a movement made to correct the Vulgate Bible.
To do this the spirit tells us that he had placed in his hands
live old versions of the original books. And now particularly
mark what he says regarding the authorities placed in his
hands from which to put the Vulgate into more readable form.
The first he tells us was a copy of Marcion's Gospels made by
Chrysostom. If this be true, as I feel sure it is, then there was
an authentic copy of Marcion's Gospel in existence as late as
the Thirteenth Century, and we may well ask : what has
become of it ? Who was Chrysostom ? He was born in A. I).
317 at Antioch, where he lived until after the death of his
mother, when he went to live in the monastic solitude of the
mountains near Antioch, and there spent, says his biographer,
six happy years in the study of the Bible, in sacred meditation
and prayer, under the guidance of the learned Abbot Diodorus,
and in communion with such like-minded young men as
Theodore of Mopsuestia, the celebrated father of Antiochian
(Nestorian) theology. He returned to Antioch, about 3<S0,
where he remained sixteen or eighteen years. He died in
exile in A. I). 407. We thus see that Chrysostom was not only
a native of Antioch, but lived there a large part of his long
life. Antioch had been the centre of Esseniauism, as it was
afterwards, of Nestorianism, and it was at Antioch, that
Ignatius the great Essenian Patriarch and Apollonius of Tyana,
the Essenian Apostate, drew up their respective theological
teachings. Further, it was at Antioch that Marcion, a native
of Syria, of which Antioch was the seat of government,
procured his gospel and epistles, which he afterward took to
Rome. That Chrysostom who lived two hundred years later

DE CARO. 559

than Marcion, may have found a copy of that gospel and those
epistles, which he himself copied, is in the very highest degree
probable. The spirit of DeCaro tells us that such a copy of
Marcion was furnished to him and I believe him.

He tells us that his second authority was a version of the New
Testament by Ulphilas. If that is so, then Ulphilas's Bible
was extant as late as the Thirteenth century. What has become
of it? As we showed in connection with a communication
from the spirit of Ulphilas, and one from the spirit of Apollo-
nius himself, Ulphilas's Bible was a Gothic translation of an
original Samaritan version ; this, the spirit of DeCaro says,
was the fact. Ulphilas sprang from a Cappadocian family and
was undoubtedly versed in the Hebraic-Samaritan, the native
tongue of his parents.

He tells us that his third authority, was a copy of the
original, by the monks of Mount Athos. Now, who were the
monks of Mount Athos? It is said of those at present living there
that they are mostly Russians, and of the order of St. Basil.
Mt. Athos is situated at the extremity of the promontory of
Chalcis, in the province of Salonica, in European Turkey.
There are now upon the sides of the mountain between twenty
and thirty monasteries, and a vast multitude of hermitages,
which contain more than 6000 monks. Here they live in a state
of complete abstraction from the world ; and so strict are their
regulations, that they do not tolerate any female being, not
even of the class of domestic animals among them. The
libraries of the monasteries are particularly rich in manuscripts,
and other literary treasures. Under the reign of Catharine II
of Russia, the learned Eugene Bulgoris took up his abode on
Mount Athos, as director of an academy founded by Patriarch
Cyril of Constantinople. For some time the academy was very
flourishing, but at length the patriarch had to yield to the
demands of the ignorant portion of the monks to abolish it. So
says McClintock and Strong's Cyclopaedia. There are, no
doubt, among those monks of Mount Athos manuscripts that
if they could be procured, would set at rest forever the origin
and nature of the Christian Scriptures. It was most probably
a Greek copy from the Hebraic-Samaritan writings of Ignatius
and Apollonius, made by or for the Monks of Mount Athos
that was placed in the hands of Cardinal DeCaro.

He tells us that the fourth was a Greek copy of the same

500 ANTIQUITY UNVEILED.

original, from which the Alexandrine Codex, or version, was
made; and finally he tells ns that his fifth authority was a
Samaritan copy, supposed to have been written by that great
Essene, Ignatius of Antioch. But the most significant state-
ment of all is, that the first four were all traceable to the last
named, which was the common origin of them all. More than
this, he tells us that there was a preface to that Samaritan
copy, which said that its contents were, by an unnamed disciple
of Ma Ming, given to Apolloniusof Tyana, and was given by the
latter to Ignatius of Antioch. But this is not all ; we are further
told that a part of those writings were devoted to an explana-
tion, in the Hebraic-Samaritan tongue, showing that they
related to a God, born of a star seen in a trance by Ma Ming.
Can there be any doubt that that Cod was the Sun, born of the
constellation Virgo, in all ancient sacred legends, of which
the beautiful star Vindemiatrix is so prominent a part. Again
we are toid those writings were in four divisions or god-spells,
as the spirit gave it, and bore names corresponding with truth,
virtue, perseverance and equity, the whole only to be under-
stood as relating to star-worship or heliography and Sabaism.

We are further informed that Marcion did not receive the
original writing of Apollonius, as he supposed he had done in
obtaining the epistles published by him, but only a copy of
them made by Ignatius, and published witli marginal notes
by the latter. That Marcion became the St. Mark, and Lucian,
the Creek satarist, the St. Luke of the Bible, there is hardly
room for a doubt, as otherwise there would be no historical
mention of either of them that has any appearance of authen-
ticity. Whether Matthew was the Matthias, the Cappadocian
Essene, admits of more question ; hut I am inclined to believe,
for various reasons that cannot be given here, that such was
the fact. I take the following concerning Matthias from
McClintock and Strong's Cyclopaedia.

" Matt bias (Matt bias a contraction of Mat it bias or Matthew,
a form frequently met with in Josephus,) one of the constant
attendants from the first upon our Lord's ministry, who was
chosen by lot, in preference to Joseph Barsabas, into the num-
ber of the Apostles, to supply the vacancy caused by the
treachery and suicide of Judas, A. I). L ( !. We may accept as
probable the opinion which is shared by Eusebius and Epi-
phanius that he was one of the seventy disciples. He is said
to have preached the gospel in ^Ethiopia, according to Soph-

DE CARO. 561

ronius; or in Cappadocia, according to Cave, and to have
suffered martyrdom at last. According to another tradition,
he preached in Judea, and was stoned to death by the Jews."

Speaking of the time and place at, and in which the Gospel
according to St. Matthew was composed, the same author
says : " There is little in the Gospel itself to throw any light
on the date of its composition. Alluding to the language in
which it was written, it is said : " The unanimous testimony of
all antiquity affirms that Matthew wrote his gospel in Hebrew ;
that is, in the Aramaic or Syro-Chaldee dialect, which was
the vernacular tongue of Palestine." Yes, and he might have
added, of Syria and Cappadocia, too. He continues : " The
unanimity of all ancient authorities as to the Hebrew origin of
this Gospel is complete. In the words of the late Canon Cure-
ton, ('Syriac Recension,' p. lxxxiii), 'no part relating to the
history of the gospels is more fully and satisfactorily established.
From the days of the Apostles down to the end of the fourth
century, every writer who had occasion to refer to this matter
has testified to the same thing. Papias, Irenseus, Pantsenus,
Origen, Cyril of Jerusalem, Athanasius, Epiphanius, Jerome,
all with one consent affirm this. Such a chain of historical
evidence appears to be amply sufficient to establish the fact
that Matthew wrote his gospel originally in the Hebrew dia-
lect of that time, for the benefit of the Jews who understood
and spoke the language. '

So said Cureton ; and I ask, Why not for the benefit of the
Essenes and Gentile Syro-Hebraic speaking people of Syria
and Cappadocia? There is nothing in all this that in any way
militates against the statement of spirit De Caro ; on the other
hand, it is most surprisingly corroborative of its correctness.
But when the spirit further tells us that Ignatius had made a
marginal note in the Samaritan copy which was placed in his
hands, in which he said that Matthias had fallen upon a copy
of Apollonius' writings that was lost; and explained the
matter by saying that Apollonius had given it to his disciple
Damis, and that it had passed from the latter to Matthias,
there does indeed seem to be no reason to question that it was
an original copy by Apollonius himself. De Caro says that
Matthias preached in Cappadocia, and this seems to point
especially to Matthias, and not to Matthew, who it is not pre-
tended ever preached in Cappadocia. Why it was marked

562 ANTIQUITY UNVEILED.

"297," as De Caro says this copy was, we have no means of
knowing. View the matter as we may, the statement of the
spirit is worthy of the most profound reflection.

The spirit tells ns that his translation of the original ver-
sions remained uninterfered with until Tyndale printed the
first Bible. De Caro gives us to understand that he retained
the preface and notes of the original Sj'ro-Hebraic, in his Vul-
gate version ; and that Tyndale, in the 16th century, published
it, dropping the marginal notes and destroying the whole
preface of it, substituting other marginal notes prepared for, or
by him. All of which is highly probable, if not absolutely true.

I must here take leave of this communication, one of the
most remarkable and important, I venture to say, that has
ever been given by a spirit through a mortal medium, to be
recorded by a mortal amanuensis.

POPE NlCHOLiflS IV.

'' IW::,i,i:-iiMO mio sionior : To me as a spirit life is full of
pomp, religious shows and variety. Egotism is ever the attend-
ant of prelatical position, because those who venerate and
follow you, make you think yourself great, whether you are
great or not. The possession of power always makes you arbi-
trary, because you know that however far you may go, you will
he supported by the ignorant masses. My principal business
here to-night, is to certify that the twelve apostles of St.
I'eters, in Home, are each and every one copied from the twelve
gods, which were transported from Olympus to Koine in the
days of the Emperor Hadrian. And back of these twelve
apostles are the twelve signs of the zodiac. And as near as it
was possible, the figures of those apostles were made to corres-
pond to the zodiacal signs. From t hose connections it is proven
that they mean the same things ; as was well known in my
day, and as they were Completely written out and described in
all their details. Hut they were afterwards burned by Catharine
de Medieis and Simon de Montfort, as was told you by ( 'ardinal
Sancto de Caro, who lived shortly after my time, and who

POPE NICHOLAS IV. 5G3

wrote a full account of it. At the time I lived, Christianity
was what you might term strictly within the control and
power of Catholicism. There is a place now in Rome known
only to the priesthood, and not to the common people, called
the tomb of the Palatine Apollo, which contains the scroll
writings from the time of Marcion in the second century to
Eusebius in the fourth century, which contain the secrets of
the Catholic church. I abjure that church. I go further, and
if there is authority in a pontifical curse, I curse that church
for the slavery I have gone through in spirit. And in conclu-
sion I will say that I desire all Spiritualists to become free-
thinkers, as there can be no progression without full and unre-
strained privilege, to reason upon any and all subjects. I have
never communicated before, and it is very difficult for me to
talk in the English tongue. I could not have done so at all but
for the help I have received from an English speaking spirit.
I was known as Hieronymus Abescalo, otherwise as Pope
Nicholas IV. I lived towards the latter end of the thirteenth
century, and was Pope in 1288."

Refer to DeFeller's Dictionaire Historique for account of
Nicholas IV.

We were assured by this spirit that there was a terrible con-
flict going on in spirit life between those spirits who were
seeking to spread light and truth, not only among mortals, but
among spirits as well, and those who were opposed to this. He
spoke of the terrible bitterness that was manifested by spirits,
with whom he had been fraternizing towards him for making
the disclosures he was then making, and which he was only
able to make by virtue of a power that was superior to the
opposing forces. It does indeed seem that there is a disastrous
inroad being made upon the spirit domain so long impregna-
bly held by the spirits of the Roman Catholic Hierarchy in
spirit life. When popes, cardinals, archbishops, bishops and
priests abjure their allegiance to the Catholic Church, curse
the bondage which that church inflicted upon them as spirits,
and turn in and help to overthrow that fearful and iniquitous
power, the end is not far away. It would seem, from the com-
munication of this pontifical spirit, that the burning of the
Library of the Palatine Apollo, by the Great Gregory, in the
eleventh century, did not result in the entire destruction of the
contents of that library, as has been generally supposed, and
that some of the manuscripts it contained were secreted and
preserved. They are to-day, most probably, among the secret

564 ANTIQUITY UNVEILED.

archives of the Roman Catholic Church, in Rome. If they are
still in existence, it is to he hoped that they will sooner or later
he given to the world. This spirit speaks of the destruction of
important evidence againt the claims and pretensions of the
Catholic Church, by Catherine de Medicis and Simon de Mont-
fort, and especially of the destruction of the writings of Cardi-
nal Sancta de Caro whose communication will be found on
page 556. It is not a strange thing regarding that communica-
tion that the spirit of Pope Nicholas IV, should refer to the
literary labors of Cardinal De Caro, and state that they were
destroyed by Catherine De Medicis, and that De Caro had fully
set forth the destruction which Simon de Montfort had made
of the evidences of the fraudulent and untruthful character of
the Christian Bible.

ZOROASTER. 565

ZO^OflSTE^,
Zat* athusttfa off Zefdusht.

On April 25, 1878, the following communication was received
from Aronamar, who was the presiding spirit of the band under
whose ministrations the great work herein presented has been
laid before the world. The communication was as follows :

"Kingdoms and empires have passed away since I was on
earth revolutions, bloodshed, wars and pestilence and yet
still the human race advances one step nearer to the great I
AM. It is vain for mortals to struggle to keep back the light
that spirits are bringing to this world. Oh, where I am, I wish
all were ! I look not upon the selfishness of humanity, I only
contemplate that which is grand and ennobling. Men and
women when they reach the sphere that I have gained are well
purged of all vices. To come back here is difficult but never-
theless it must be done. Spiritual food must be supplied, and
who can supply it so well as those who have gained it by their
own experience. To enjoy happiness, it is necessary to know
its opposite. It is only by contrast that real happiness can
exist. What do I know of the Infinite Mind? What do I
know of that which is ever beyond the reach? On some trees
the fairest fruit grows nearest the top. In spirit life it is always
nearest the top, and the more we partake of it the more eager
we become to enjoy it. New beauties unfold from day to day,
and he or she who will drink at the fountain of Eternal
Truth shall never thirst. Not to occupy more time I will say
may the good spirits keep you and aid you in the right, and
sustain you in the work in which you are engaged ; and when
your task is done, may you cross the stream to those beautiful
realms beyond. I lived about two hundred years before the
time of Alexander the Great, and until shortly after the death
of Cyrus, well known in Persian history. I was a Persian and
known in my time as an astrologer. Aronamar."

Little did I think when I received that communication, of
what was to follow it, through the same medium. It was on
March 26th, 1880, that I received the communication from the
spirit of Potamon, the founder of the Alexandrian or Eclectic
School of Philosophy, which opened this remarkable series of

566 ANTIQUITY UNVEILED.

spirit communications from ancient and modern spirits. I was
aware, from that time, that Aronamar was the chief of the
spirit hand that controlled at the sittings, I have had weekly
with the medium. Since that time I have never had a com-
munication through the medium that in any way related to
myself personally, or the use I was to make of those commu-
nications in forwarding the intentions of the spirits in giving
them. This was left, apparently, solely to my discretion ; and
as the communications were continued, until the spirits de-
clared that they had accomplished their purpose and com-
pleted their work, I must conclude that they, at least, approved
of my management of the mundane department of the work.
On July 1, 1881, I learned from the guide of the medium that
Aronamar had heen waiting for an opportunity to control the
medium for a long time, and that the circumstances had not
before heen such as would enable him to control the medium
personally but that he had at last succeeded, and he was com-
pelled to avail himself of that opportunity to do so, or he
might be for centuries prevented from saying what he desired
to say to me in person at that sitting. Here the guide yielded
the control, and the spirit of him who had been known to me
as Aronamar, took possession of the medium. The following
communication was then given :

" I salute you, sir : You have heard from me from time
to time, and once I think, I communicated directly with you.
I am Zarathustra, Zerdusht or Zoroaster, the Daniel of the
Jewish .Scriptures. I lived in the days of Nebuchadnezzar,
Belshazzar, Darius Ilydaspes and Cyrus. It is very important
that I communicate with you at this time ; and I must ask this
of you. In making up or closing your book, I ask that you
give this communication as the last, as by arrangement of the
spirits with whom I am acting, I am to close or complete these
communications. The Jewish book of Daniel, was stolen
bodily from the l>ooks written by myself, or through me, con-
cerning Ormuzd and Mithra. And, sir, I ask you, from all you
have known of me, during the time these communications
have been given to you, whether I hove not proven my
honesty, and acted with the sole objectof benefiting human-
ity? [I cordially and emphatically answered in the affirmative.]
Ob ! sir, how I have desired to come to you! but conditions
were necessary, that I could not control ; and which could only
be obtained by a power outside of, and beyond myself. That
power has been exerted, and the conditions have been brought

ZOROASTER. 567

about, that enable me to come to you. I knew the importance
of availing myself of this opportunity. I might not have been
able to give this communication for five hundred years to
come, did I not do so now. From this you will understand the
importance of it. It will be difficult to find evidence of the
truth of what I am about to communicate to you, in any books
now extant, whether biographical dictionaries, encyclopaedias,
or other works ; and I will tell you why this is so. Anything
that was opposed to the Christian religion can no longer be
found in ancient writings, because of the care with which all
such evidence has been destroyed by Christian priestly zealots.
Only such evidence as could be construed to favor Christianity,
or which did not in the least oppose it, has been allowed to
escape similar destruction. I want you to give this point par-
ticular attention, for by doing so you will reach the truth.
The Hebrew book, called the 'Book of Daniel,' contains the
account of the actual earthly experiences of Zoroaster at the
court of Nebuchadnezzar, and the other kings whom I have
already named. All that is mentioned as having transpired in
the 'Book of Daniel,' occurred through myself as a medium,
and has no relation whatever to a Jewish Daniel, but solely re-
lates to Zarathustra of the Persians. I want to commence with
that part of that book where mention is made of Nebuchad-
nezzar eating grass, and explain what was meant by it. It
meant nothing more than that, after years of a life of sensual-
ity, that king was struck with a sense of the enormity of his
personal conduct, and he was brought to a realization of this
through me, not that I desire to exalt myself by mentioning
this fact, for my sole object in doing so is the good of humanity.
I was known as Aronamar at the court of Cyrus. I want you
to understand that, at the court of that king, I was in the
position of a philosopher, who, having reasoned upon the law
of cause and effect, would stand at any court, or in any other
condition of life. In the reign of Darius Hydaspes, I went
through the ordeal of being cast into a lion's den ; but I was a
medium, and was attended by a power that protected me from
physical injury ; but it was through what may be regarded as
superior mesmeric and psychological power. I received this
from spirits ; and through that power I was enabled to calm
the fury of lions. It was I, Zarathusra, who read the hand-
writing on the wall, in the days of Belshazzar, and I did this
through the power of spirits. I assure you that I was the
original Daniel, and the Jews appropriated my works. There
was a religious teaching promulgated in the age in which I
lived on earth, which was attribued to Hermes Trismegistus,
that a child should be born of a virgin. This was a common

568 ANTIQUITY UNVEILED.

belief at that time. I was only a chip floating on the stream of
Time. Back of me and behind me lies what is known as the
Phallic religion. That religion taught that the forces of nature
express themselves in an individual unit. Hack of, and beyond
that was the philosophical religion taught by Hermes Trisme-
gistus. This philosophical religion was derived from the plan-
etary and stellar systems, and embodied the principle known
to you moderns as the iaw of cause and effect. Back of and
beyond that was a Hindoo-Chaldaic religion which took its
rise at the base of the Himalaya mountains. There was also a
very ancient Phoenician religion. The latter religions had, as
their chief idea, the relations of heat and cold, and their effects
in nature upon men and crops on which they depended for
sustenance. And here I want you to observe what I say partic-
ularly. The great Western Continent by you called America
was progressing, at one time, side by side with the Eastern
Continent; and a man named Bochica taught all the laws of
cause and effect, in Bolivia and Peru, long before Manco Capac
and his wife appeared there. And I want you to say, at the
close of your book, that all the sciences, and all the knowledge
of antiquity are concentrated in two books. The nature of one
of them [The Book of Revelation] has been explained to you
by Apollonius of Tyana, and the other is the 'Book of Daniel.'
Those two books open up to you the secrets of antiquity. By
this I mean when properly understood and interpreted, but
not when literally read. In the latter part of the book con-
taining these communications, I want this train of information
set forth ; and the fact impressed upon the reader, that we
spirits are not working for applause, but for the good of
humanity. I want it further understood, that the spirits \
have brought to you, have been compelled, by my power, to
tell the truth. We also desire, that it shall be stated in the
close of tins book, that we are not seeking to gain believers in
any doctrine. All we ask of them is, that they will examine
in order to know the truth. The Hook of Daniel is typical of
the learning and knowledge of pre-Christian ages, and its
meaning is similar to the book of Apollonius, known to you as
the 'Book of Revelation.' We were both inspired media, and
our works overlap each other."

The spirit could control the medium no longer. Taking my
band a most unusual manifestation by spirits, of their special
interest in my work he bade me an eloquent and fraternal
adieu. He still remained, however, and through the guide
continued to converse with me. This conversation I could not
record, as the spirit seemed unable to remain, and requested

ZOROASTER. 569

me to detain him as briefly as possible. Among the things
said, deserving of especial mention, was that the spirit forces
with which Zarathustra was working, were four-fold the
leaders or chiefs, of which were, first, Hermes Trismegistus,
the Egyptian philosopher and sage, who lived B. C. 1150;
second, Gautama Sakyia Buddha, the Hindoo medium and
sage, who lived about B. C. 950 ; third, himself, Zarathustra,
the Median or Persian medium and sage, who lived B. C. 650 ;
and fourth, Apollonius of Tyana, the Cappadocian medium
and sage, who lived from the beginning to the end of the first
century of the so-called Christian era. When this revelation
was made to me, the mystery that had so much perplexed me
was all cleared away. I had often wondered how the vast
array of spirit testimony that had been given from week to
week, through the organism of the medium, had been collected
and presented ; but this was no longer surprising, in view of
the mighty forces that I was then informed, had been concen-
trated for that special purpose by four of the greatest leaders of
human thought that had ever lived upon this planet. Behind
Hermes Trismegistus were the thousand of millions of Egyptian
spirits, who worshipped him as an incarnated god, and who
were animated as one man by the spirit of their great leader.
Behind Gautama Sakyia Buddha, were the vastly greater
number of the spirits of his Mongolian followers, all moved and
swayed by him as one man. Behind Zoroaster were the vast
spirit hosts of the Semitic nationsof Western Asia. And behind
Apollonius of Tyana were the multitude of his spirit followers
among the Greek and Latin speaking peoples, for the first
four hundred years of the Christian era. It was those combined
spirit forces, animated and moved by the spirits of those four
great leaders of human thought, with the common purpose of
giving the unadulterated truth to the world, that made it
possible for these series of communications to be given. Six-
teen hundred years ago the Christian Church was organized
with the purpose of presenting the old heathen mythological,
theological, allegorical and priestly deceptions of all the
preceding religions, in a new disguise, which should forever
hold the human soul in priestly thraldom, and the human
mind in the leading strings of the impious hands of priests. So
well did these priestly schemers profit by the experiences of
their great and truly wise and benevolent predecessors, that

570 ANTIQUITY UNVEILED.

they managed to organize a system of suppressing inquiry, and
perpetuating human ignorance, such as the world had never
hefore known, and such as it will never know again in all the
coming ages. During the past sixteen hundred years, the
Christian church has been sending to spirit life, thousands of
millions of ignorant and bigoted spirits whose whole desire and
aim has been to perpetuate the ignorance which governed and
controlled them while on earth. These being the latest and
most active in the promotion of sectarian bigotry, on entering
spirit life, have remained near the earth plane, and have
operated as an almost impassable barrier to the return of the
older, less selfish, and more advanced ancient spirits, who
sought to inform mortals of the truths of the after life. This
barrier has at last been broken through by the combined power
of the more ancient and advanced spirits, and this series of
communications has been the result. Another especially
important statement made in reply to a question I asked was,
that he was not the mythical Zoroaster, the founder of
Magianism, or the religion of the Magian astrologers, who
dated many centuries before himself, but that he was the
author of the Zend-Avesta, and the founder of the theology in
relation to Ormuzd and Mithra. The ultimatum of these spirit
disclosures, will be the utter demolition of the bigoted sectar-
ianism that has so long prevailed, both in the spirit world and
on the earth, and in its place will arise an enlightened freedom
of thought, that will carry mankind forward over every
obstacle that may be thrown in the way of general progress.

We give the facts, or supposed facts in relation to the great
Persian prophet and law-giver Zarathustra with such comments
asmay serve to show the significance and importance of the
communication coining from the spirit of that great leader of
human thought. We take the following ably collated facts
concerning him and his teachings from Chambers' Encyclo-
pa'dia :

"Zoroaster, or rather Zarathustra, (which, in Greek and
Latin, was corrupted into Zarastradee and Zo roast res, while
the Persians ami Parsees altered it into Zerdusht), is the name
of the founder of what is now known as the Parsee religion.
The original meaning of the word is uncertain, and though
there have been many conjectures formed about it, yet not one
of them seems to be borne out by recent investigations. More
probably it only indicates the notion of 'Chief,' '.Senior,' 'High-

ZOROASTER. 571

priest,' and was a common designation of a spiritual guide
and head of a district or province. Indeed, the founder of
Zoroastrianism is hardly ever mentioned without his family
name, viz., Spitama. He seems to have been born in Bactria.
The terms he applied to himself are either Manthran, i. e., a
reciter of Manthras ; a messenger sent by Ahuramazda, a
speaker, one who listens to the voice of oracles given by the
Spirit of nature ; one who receives sacred words from Ahu-
ramazda through the flames. His life is completely shrouded
in darkness. Both the Greek and Roman, and most of the
Zend accounts about his life and works are legendary and
utterly unhistorical. In the latter, he is to a great extent
represented, not as a historical, butasa dogmatical personality,
vested with superhuman, or rather divine powers, standing
next to God, above the archangels themselves. His temptations
by the devil, whose empire is threatened by him, form the
subject of many traditional reports and legends. He is repre-
sented as the abyss of all wisdom and truth, and the master of
the whole creation. 'We worship' so runs one of the prayers
in the Fravardin Yasht 'the rule and the guardian angel of
Zarathustra Spitama, who first thought good thoughts, who
first spoke good words, who first performed good actions, who
was the first priest, the first warrior, the first cultivator of the
soil, the first prophet, the first who was inspired, the first who
has given to mankind nature, and reality, and word, and hear-
ing of word, and wealth, and all good things created by Mazda,
which embellish reality; who first caused the wheel to turn
among gods and men, who first praised the purity of the living
creation and destroyed idolatry, who confessed the Zarathus-
trian belief in Ahuramazda, the religion of the living God
against the devils. * * * Through whom the whole true
and revealed word was heard, which is the life and guidance
of the world. * * Through his knowledge and speech, the
waters and trees become desirous of growing, through his
knowledge and speech, all things created by the Holy Spirit
are uttering words of happiness."

As will be shown hereafter, it will be apparent that that most
eloquent and comprehensive prayer is addressed to a dual
being, one part of whom is but the allegorical personation of
the acting forces in nature ; and the other part, some inspired
seer, sage, prophet, or medium, who embodied the knowledge
of the operation of those natural forces in written speech.
Nothing more sublimely grand and comprehensive has ever
been said with such beauty and perfect adaptation of words to
thoughts, in relation to any being, mythical, or real, or both.

572 ANTIQKITV UNVEILED.

" In the old Yazna (see Zend A vesta) alone, he appears like
a living reality, a man acting a great and prominent part hoth
in the history of his country and that of mankind. His
father's name seems to have been Pourushaspa, and that of lus
daughter, theonly one mentioned of his children, Pouruchistra.
Very obscure, however, remains, even by this account, the
time when he lived. The dates generally given are as follows :
Xanthus of Lydia places him about 600 years before the Trojan
war; Aristotle and Eudoxus place him 0000 years before Plato;
others, again, 5000 years before the Trojan war. Berosus, a
Babylonian historian, makes him a Babylonian kin<r, and the
founder of a dynasty which reigned 2200 and 2000 years B. C.
over Babylon. The Parsees place him at the date of Hystas-
pes, Darius's father, whom they identify with a king men-
tioned in the Shah-Nameh (q. v.), from whom, however,
Hystaspes is totally distinct. This account would place him
about 550 B. C. Yet there is scarcely a doubt that he must be
considered to belong to a much earlier age, not later than 1000
B.C.; possibly he was a contemporary of Moses. [Why was
he not probably Moses himself?] It is almost certain that
Zarathustra was one of the Soshyantos, or fire-priests, with
whom the religious reform, which he carried out boldly, first
arose. These were probably at first identical with the Vedic
Atharvans i lire-priests), as indeed Zoroastrianism is merely an
advanced stage of Bralimanism. The former creed, that of
Ahura, by way of eminence, transformed, after the outbreak
of the schism, the good beings of the latter into devils or
devas ; e. g., the purely Brahmanic Indra, Sharva, Nasatya,
etc. unless it promoted them into saints and angels (yagatas).
The conflict that led to this schism between the Iranians and
those Aryan tribes which immigrated into Hindustan Proper,
and whose leaders became afterwards, founders of Brahman-
ism, sprung from many social, political, and religious causes.
The Aryans seem to have originally led a nomad life, until
some of them, reaching, in the course of their migrations,
lands fit for permanent settlements, settled down as agricultur-
ists. Bactria and t lie parts between the Oxus and JaxarUs
seem to have attracted them most. The Iranians became
gradually estranged from their brother tribes, who adhered to
their ancient nomad life; and by degrees, the whilom affection
having turned into hatred, considered those peaceful settle-
ments a fit prey for their depredations and inroads. The
hatred thus nourished, by further degrees included all and
everything belonging to these devastators, even their religion,
originally identical, with that of the settlers. The 'Deva re-

ZOROASTER. 573

ligion' became, in their eyes, the source of all evil. Moulded
into a new form, styled the 'Ahura' religion, the old elements
were much more changed than was the case when Judaism
became Christianity. Generation after generation further
added and took away, until Zarathustra, with the energy and
the clear eye that belong to exalted leaders and founders of
religions, gave to that which had been, originally, a mere re-
action and spite against the primitive 'Brahmanic' faith, a new
and independent life, and forever fixed its dogmas, not a few
of which have sprung from his own brains."

All of which would be very good reasoning, if the spirit of
Zarathustra was not now living, and had not returned to state
that his religion, in relation to Ormuzd and Mithra, was the
impartation of spirits through him as an inspired medium.

" It is, as we said in the article on the Zend-Avesta, chiefly
from the Gathas that Zarathustra's real theology, unmutilated
by later ages, can be learned. His leading idea was monothe-
ism. Whatever may have caused the establishment of the
dualism of gods, the good and the evil, in the Persian religion
a dualism so clearly marked at the time of Isaiah, that he
found it necessary to protest emphatically against it it was
not Zarathustra who proclaimed it. His dualism is of a totally
different nature. It was merely the principle of his specula-
tive philosophy a supposition of two principal causes of the
real and intellectual world. His moral philosophy, on the
other hand, moved in a triad thought, word, and deed.
There is no complete system of Zoroastrian philosophy to be
found in the Zend-Avesta, any more than there is a developed
Platonic sj'stem laid down explicitly in the Platonic writings ;
but from what is to be gathered in the documents referred to,
it cannot be doubted that Zarathustra was a deep and great
thinker, far above his contemporaries, and even many of the
most enlightened men of subsequent ages. If proof were
needed for the high appreciation in which he was held in anti-
quity, it might be found in the circumstance, that even the
Greeks and Romans, not particularly given to overrating
foreign learning and wisdom, held him in the very highest
estimation, as may be seen by their reiterated praises of the
wisdom of him whose name they scarcely knew how to
pronounce.

" With regard then to the first point, his monotheism, it
suffices to mention, that while the fire-priests before him, the
Soshyantos, worshipped a plurality of good spirits called
Ahuras, as opposed to the Indian devas, he reduced this plur-
ality to a unity. This one Supreme being he called Ahura

574 ANTIQUITY UNVEILED.

Mazdao, (tliat Ahura that is Mazdao), or the Creator of the
Universe Auramazda of tho cuneiform inscriptions of the
Achemenidian kings, tlie Ahurmazd of Hassan ian times, and
the Hormazd or Ormazd of modern Parsees. Tliis superior
God is, by Zarathustra, conceived to be 'the creator of the
earthly and spiritual life, the lord of the whole universe, at
whose hands are all the creatures.' The following extract from
the Gatha (Ustavaita) will leave no doubt on that much con-
tested point: 'Blessed is he, blessed are all men to whom tbe
living wise God of his own command should grant those two
everlasting (viz. immortality and wholesomeness). * * * I
believe Thee, O God, to be the best thing of all, the source of
light for the world. Everybody shall choose Thee as the source
of light, Thee, Thee, holiest spirit Mazda ! Thou createst all
good things by means of the power of Thy good mind at any
time, and promised us, who believe in Thee, a long life. I
believe Thee to be powerful, holy god Mazda ! for Thou givest
with Thy hand, filled with helps, good to the pious man, as
well as to the impious, by means of the warmth of the
tire strengthening of good tilings. From this, reason, the vigor
of the good mind has fallen to my lot. * * Who was in the
beginning the father and creator of truth ? "Who showed to the
sun and the stars their way? Who caused the moon to increase
and wane, if not Thou? * * Who is holding the earth and
the skies above it? Who made the waters and trees of the held?
Who is in the winds and in the storms that they so quickly
run? Who is the creator of good minded beings? Thou wise?
Who made the lights of good effect and the darkness? Who
made the sleep of good effect and the activity ? Who made the
morning, noon, and night?' Ahuramazda is thus to Zarathus-
tra the light and t lie source of light. [In other words the Sun.]
He is wisdom and intellect ; he possesses all good things, tem-
poral and spiritual, among them the good mind immortality,
wholesomeness, the best truth, devotion, piety and abundance
of all earthly good. All these gifts he grants to the pious man
who is pure in thought, word and deed. I [e rewards the good,
and punishes tiie wicked ; and all that is created, good or evil
fortune or misfortune, is his work alone.

"We spoke of Zarathuslra's philosophical dualism, and of its
having been confounded with theological dualism, which it is
certainly very far from being. Nothing was further from
Zaratbustra's mind than to assume anything but one supreme
being, one and indivisible. Hut that everlasting problem of
all thinking minds viz. the origin of evil, and its incompati-
bility with ( Jod's goodness, holiness, and justice he attempted
to solve by assuming two primeval causes, which though

ZOROASTER. 575

different, were united, and produced the world of material
things as well as that of the spirit. The one who produced the
reality (gaya) is called Vohu Mano, the good mind ; the other,
through whom the non-reality (ajyaiti) originated, is the
Akem Mano, the naught mind. To the first belong all good,
true and perfect things ; to the second, all that is delusive, bad,
wicked. These two aboriginal moving, causes of the universe
are called twins. They are spread every where, in God as in
men. When united in Ahuramazda, they are called Cpento
Mainyus, and Angro Mainyus i. e., white or holy ; and dark
spirits. It is only in later writings that these two are supposed
to be opposed to each other, not within Ahuramazda, but with-
out to stand in fact, in the relation of God and Devil to each
other. The inscriptions of Darius know but one God, without
any adversary whatever. But while the one side within him
produced all that was bright and shining, all that is good and
useful in nature, the other side produced all that is dark and
apparently noxious. Both are as inseparable as day and night,
and though opposed to each other, are indispensable for the
preservation of creation. The bright spirit appears in the
blazing flame, the presence of the dark is marked by the wood
converted into charcoal. The one has created the light of the
day, the other the darkness of night ; the former awakens
men to their duty, the other lulls them to sleep. Life is pro-
duced by the one, and extinguished by the other, who also, by
releasing the soul from the fetters of the body, enables her to
go up to immortality and everlasting life.

"We have said already that the original monotheism ofZara-
thustra did not last long. False interpretations, misunder-
standings, changes, and corruptions crept in, and dualism was
established in theology. The two principles then for the first
time became two powers, hostile to each other, each ruling
over a realm of his .own, and constantly endeavoring to over-
throw the other. This doctrine, which appears first fully
developed in the Vendidad, once accepted by some of the most
influential leaders, it soon followed that, like terrestrial rulers,
each of the two powers must have a council and court of his
own. The number of councillors Mas six, each having to rule
over some special province of creation; but Ahurmazda, who
at first merely presided over this council, came gradually to be
included in their number, and we then read of seven instead of
the usual six Ameshaspentas or Immortal Saints. These six
supreme councillors, who have also found their way into the
Jewish tradition embodied in the Talmud, are both by
etymology, and the sense of the passages in which they figure,
distinctly seen to be but abstract nouns or ideas, representing

57G ANTIQUITY UNVEILED.

the gifts which God grants to all those who worship with a
pure heart, who speak the truth, and perform good actions.
The first of these angels or principles (Vohu Ma no) is the vital
faculty in all living beings of the good creation. He is the sou
of Ahuramazda, and penetrates the whole living good creation.
By him are wrought all good deeds and words of men. The
second (Ardibehesht, represents the blazing flame of fire, the
light in luminaries, and brightnessand splendor ofauy andevery
kind. Pie represents as the light, the all-pervading, all-pene-
trating Ahuramazda's omnipresence. He is the preserver of the
vitality of all life and all that is good. He thus represents Provi-
dence. The third presides over metals, and is the giver of wealth.
His name is Sharavar, which means possession, wealth. The
fourth (Issaradarmat Devotion) represents the earth. It is a
symbol of the pious and obedient heart of the true Ahuramazda
worshipper, who serves God with his body and soul. The two
last (Khordad and Amerdat) preside over vegetation, and
produce all kinds of fruit. But apart from the celestial council
stands Sraosha (Serost) the archangel, vested with very high
powers. He alone seems to have been considered a personality.
He stands between God and man, the great teacher of the
prophet himself." [Here dear reader, you have the great
spirit control who was at the bead of the band of spirits, who
used and inspired the great and immortal Persian medium, as
he Zarathustra has led and controlled the spirit forces that
have used the organism of the contemned and persecuted
medium.] ''He shows the way to Heaven, and pronounces
judgment upon human actions after death. He is, in the
Yazna, styled the Sincere, the Beautiful, the Victorious,
who protects our territories, the True, the Master of Truth.
'For his splendor and beauty, for his power and victory,' he is
to be worshipped and invoked. 'He first sang the live Gat has
of Zarathustra Kpitama,' that is, he is the bearer and represen-
tative of the sacred tradition, including the sacrificial rites and
prayers. He is the protector of all creation, for 'he slays the
demon of Destruction, who prevents the growth of nature, and
murders its life. He never slumbers, but is always awake. He
guards with his drawn sword, the whole world against the
attacks of the demons, endowed with bodies after sunset. He
has a palace of a thousand pillars, erected on the highest
summit of the mountain Alborj. It has its own light from
inside, ami from outside it is decorated with stars. ' * Hi- walks
teaching religion round about the world.' In men who do not
honor him by prayer, the bad mind becomes powerful, and
impregnates them with sin and crime, and they shall become
utterly distressed both in ibis life and in the lite to come.

ZOROASTER. 577

"In the same manner as Ahuramazda, his counterpart,
Angromainyus, was, in later times, endowed with a council,
imitated from the one just mentioned, and consisting of six
devas, or devils, headed by Angromainyus himself, who is then
styled Devanam Devo=arch-devil. The first after him is called
Ako-Mano, or Naught Mind, the original 'non-reality,' or evil
principle of Zoroaster. He produces all bad thoughts, makes
men utter bad words, and commit sin. The second place is
taken by the Indian god India: the third, by Shiva or
Shaurua ! the fourth, by Naonhaitya the collective name of
the Indian Ashuras or Dioscuri; the fifth and sixth, by the
two personifications of 'Darkness' and 'Poison.' There are
many devas, or devils, besides, to be found in the Zend Avesta,
mostly allegorical or symbolical names of evils of all kinds.
While the heavenly council is always taking measures for
promoting life, the infernal council is always endeavoring to
destroy it. They endeavor to spread lies and falsehoods, and
altogether coincide together with their great chief, with the
devil and the infernal hierarchy of the New Testament."

Well they may, for there was where the Christian plagiarists
found the original, from which they took their theology of
Satan and his legions.

"Thus Monotheism was in later times broken up and super-
seded by Dualism. But a small pany, represented by the Magi,
remained steadfast to the old doctrine, as opposed to that of the
followers of the false interpretation, or Zend, the Zendiks. In
order to prove their own interpretation of Zoroaster's doctrines,
they had recourse to a false and ungrammatical explanation of
the term Zervana Akarana, which meaning merely time
without hounds, was by them pressed into an identity with the
Supreme Being; whilst the passages on which the present
Desturs, or Parsee priests, still rest their faulty interpretation,
simply indicated that God created in the boundless time ; i. e.,
that He is from eternity, self existing, neither born nor created.
Two intellects and two lives are further mentioned in the Zend
Avesta. By the former are to be understood the heavenly
spiritual wisdom, and the earthly wisdom, i. e., that which is
learned by ordinary teaching and experience. The two lives
are, in the same manner, distinguished as the bodily and the
mental, i. e., body and soul. From these two lives, however,
are to be distinguished the 'first' and 'last' lives, terms
which refer to this life and the life to come. The belief in the
latter, and in immortality, was one of the principal dogmas of
Zarathustra, and it is held by many that it was not through
Persian influence that it became a Jewish and Christian dogma.

578 ANTIQUITY UNVEILED.

Heaven is called the 'House of Hymns,' a place where angels
praise God incessantly in song. It is also called the 'Best Life,'
or Paradise. 'Hell' is called the house of Destruction. It is
the abode chiefly of priests of the had (deva) religion. The
modem Persians call the former Behesht; the latter, Duzak.
Between heaven and hell, there is the bridge of the gatherer
or Judges, over which the soul of the pious pass unharmed,
while the wicked is precipitated from it into hell. The
resurrection of the body is clearly and emphatically indicated
in the Zend Avesta; and it belongs, in all probability, to
Zoroaster's original doctrine not, as has been held by some,
to later times, when it was imported iiito his religion l>y other
religions. A detailed description of the resurrection and last
judgment is contained in the Bundebesh. The same argument
the almightiness of the Creator which is now employed to
show the possibility of the elements, dissolved and scattered
as they may be, being all brought back again, and made once
more to form the body to which they once belonged, is made
use of there to prove the Resurrection. There is still an
important element to be noticed, viz., the Messiah orSosiosh,
from whom the Jewish and Christian notions of a Messiah are
held, by many, to be derived. He is to awaken the dead bodies,
to restore ali life destroyed by death, and to hold the last
judgment. Here, again, a later period introduced a plurality,
notably a Trinity. Three great prophets are also to appear
whin the end of the world draws nigh, respectively bearing
the names of Moon of Happy Rule, Aurora of Happy Rule, and
Sosiosh, who is supposed to be the Son of Zarathustra, begotten
in a supernatural way: and he will bring with him a new
portion of Zend Avesta, hitherto hidden from man. Even a
superficial glance at this sketch will show our readers what
very close parallels between .Jewish and Christian notions on
the one hand, and Zoroastrianism on the other are to be draw n ;
hut as we have noticed under Parsees (q. v.) an attentive
reading of tin Zend Avesta reveals new ami striking points of
contact almost on every page.

"We have in the foregoing sketch mainly followed Hang,
the facile princcps of Zend studies in these days; but we
have also taken into account the views of Windischmann,
Spiegel, and other prominent investigators, and principally by
quoting the words of the sacred sources themselves, when
feasible, put our readers in a position to judge on the main
points for themselves. We cannot, however, do better than
thus I >riclly summarize, in conclusion, the principal doc tri lies of
Zarat hustra, as drawn from a certain speech (contained in t lie

ZOROASTER. 579

Gathas), which, in all probability, emanates from Zarathustra
himself.

" '1. Everywhere in the world, a duality is to be perceived,
such as the Good and the Evil, light and darkness; this life
and that life ; human wisdom and divine wisdom. 3. Only
this life becomes a prey to death, but not that hereafter, over
which the destructive spirit has no power. 2. In the universe,
there are from the beginning two spirits at work, the one
making life, the other destroying it. 4. Both these spirits are
accompanied by intellectual powers, representing the ideas of
the Platonic system on which the whole moral world rests.
They cause the struggle between good and evil, and all the
conflicts in the world, which end in the final victory of the
good principle. 5. The principal duty of man in this life is to
obey the word and commandments of God. 6. Disobedience
is punished with the death of the sinner. 7. Ahurmazda
created the idea of the good, but is not identical with it. This
idea produced the good mind, the Divine Spirit working in
man and nature, and devotion the obedient heart 8. The
Divine spirit cannot be resisted. 9. Those who obey the word
of God will be free from all defects, and immortal. 10. God
exercises his rule in the world through the works prompted
by the Divine Spirit, who is working in man and nature. 11.
Men should pray to God and worship him. He hears the
prayers of the good. 12. All men live solely through the
bounty of God. 13. The soul of the pure will hereafter enjoy
everlasting life ; that of the wicked will have to undergo
everlasting punishment i. e., as modern Parsee theologians
explain to the day of the resurrection. 14. All creatures are
Ahuramazda's. 15. He is the reality of the good mind, word
and deed.' "

Who can read those particulars in the light of the commu-
nication coming from Zarathustra and not see the importance
of the statements which that communication contains. It was
the fact, that while I had heard from him from time to time,
the spirit had only communicated with me once and that more
than three years before, as Aronamar. When he announced
himself as Zarathustra or Zoroaster, and not as Aronamar, as I
had come to know him, I was especially on the alert, and when
he announced himself as the Daniel of the Jewish Scriptures,
I settled down into that conviction. When he stated lie lived
in the days of Nebuchadnezzar, Belshazzar, Darius Hydaspes
and Cyrus, I felt very sure he had betrayed his purpose to de-
ceive. Judge then of my surprise when on coming to (est the

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truth of that spirit, I found the facts to be most surprisingly cor-
roborative of the genuineness and truthfulness of the commu-
nication. Never having had an intimation that there was the
least parallelism between the accounts of the Jewish Daniel
and the Persian Zoroaster, when I discovered their identity
the reader may well imagine my astonishment as well as my
deep and absorbing interest, in the full import of this unex-
pected revelation from spirit life.

It is true that in the scripture legend called "The Book of
Daniel," it is stated that that prophet and seer was at the
courts of Nebuchadnezzar, Belshazzar, Darius the Mede, and
Cyrus, king of Persia; but the spirit seems to have designedly
mentioned a circumstance that shows that the time that he
lived could be fixed with the greatest certainty, while the
Book of Daniel is strangely at fault in fixing the time of the
reign of the third mentioned king. The spirit of Zoroaster
says that he not only lived at the courts of the two first named
Babylonian kings, but that he subsequently lived at the court of
Darius "Hydaspes," as the spirt gave the surname. There is
not a question that this designation of the king Darius, to
whom he referred, was the Darius Hystaspes of the books of
Ezra, Haggai and Zechariah. Whether Hystaspes or Hydaspes
is the correct rendering, I have no means of determining. The
diflerence is between the d and st. That Zarathustra lived and
wrote in the reign of Darius Hystaspes is certain; and that
Daniel did not live in the reign of Darius the Mede, seems
equally certain. Now as Zoroaster the magian seer knew under
what king's reign he lived and wrote, and the Jewish prophet
Daniel did not, we conclude that justice requires us to believe
the spirit of Zoroaster, and to disbelieve the Book of Daniel, so
far as that very essential point is concerned. Nothing has more
puzzled theologians and historical critics, than to find a place
in history for the king Darius of the Book of Daniel. On this
point we will here cite the American Cyclopaedia, to show how
tins matter stands. It says :

" Darius (Greek Dareios ; Hebrew Daryavesh ; Persian Dari-
yavus, in several inscriptions), the name of several kings of
Media and Persia. Darius the Mede, is represented in the book
of Daniel as the successor of Belshazzar. According to the
theory of Markus von Xicbuhr, the personal name of Astyages,
the grandfather of Cyrus, was Darius, Astyatres being a na-

ZOROASTER. 581

tional and not a personal name, and that king the "Darius the
Mede" of the book of Daniel. Another hypothesis is that he
was identical with Cyaxares II., mentioned by Xenophon in
the Cycropsedia as the son of Astyages and maternal uncle of
Cyrus, who married his daughter. Being an indolent, luxuri-
ous man, Cyaxares, according to Xenophon, left the real exer-
cise of power entirely in the hands of Cyrus, as the immediate
successor of Astyages. Josephus seems to have adopted this
view, since he says that Babylon was taken by Darius and
Cyrus his kinsman, and that Darius Mas the son of Astyages,
and was known among the Greeks by another na'me, which he
does not mention. Still another theory is that Darius the
Mede, was a member of the royal Median family, and was
merely viceroy at Babylon for two years, until Cyrus came to
reign there in person. This appears to be corroborated by the
expression in Daniel, 'Darius the sou of Ayasuerus, of the seed
of the Medes, who was made king over the realm of the Chal-
deans.' In the words of Rawlinson, 'Upon the whole it must
be acknowledged that there are scarcely sufficient grounds for
determining whether the Darius Medus of Daniel is identical
with any monarch known to us in profane history, or is a per-
son of whose existence there remains no other record.' "

Rawlinson is certainly right when he says that biblical and
profane history are at fault and irreconcilable in regard to the
identity of the Darius of Daniel ; and but for the communica-
tion of the spirit of Zarathustra, that identification might
have remained undetermined. By one of those strange success-
ions of events by which concealed truth is brought to light, I
am enabled to demonstrate a point that no learned critic has
ever been able to elucidate ; and to make clear two facts, first
that the Book of Daniel was a Jewish plagiarism of Chaldean
legends, and, second, that it was written after the middle of
the fifth century B. C. The writer from whom we have quoted
above, continues :

"Darius Hj'staspis, son of Hystaspes, (Persian Vistaspa or
Ustaaspi), of the royal race of the Achaemenida?, reigned 521-
486 B. C. According to Herodotus, he was marked out for the
empire during the life of Cyrus, who saw him in a dream with
wings overshadowing Asia and Europe."

That dream of Herodotus or Cyrus, has certainly played
havoc with the historical and chronological correctness of the
sacred book of Daniel ; for it led the Hebrew plagiarist into a
blunder, from which the Jewish and Christian priesthoods

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have never been able to extricate him. When the Book of
Daniel was written, the only historical data concerning the
reigns of Darius and Cyrus, were embraced in the following
authors, to whom the American Cyclopaedia, under the head
"Cyrus" alludes thus : "Most of the particulars of his (Cyrus's)
life, arc differently related in the histories of Ctesiaa and Herod-
otus, and in the Cycropsedia of Xenophon. But as Ctesias is in
general untrustworthy, and as Xenophon seems to have written
his book, a kind of philosophical romance, without much
regard for history, the story of Herodotus, in spite of its
legendary character, has been generally adopted by modern
historians down to Grote." It would seem that the legendary
character of Herodotus's account of Cyrus and Darius did not
militate against its historical correctness, in the esteem of the
Jew who plagiarized the Chaldean legend, and thus the
blunder of Herodotus has been handed down to us through
Jewish holy writ, as not only historical truth, but as divine
truth as well. In the light of all the facts which we are about
to submit, it will be seen that Darius Hystaspes succeeded
Belsha/./.ar and not Cyrus, and that the latter succeeded Darius
instead of preceding him. It is true that this fact makes an end
of Daniel, but that cannot be helped. If he must die, in order
that the truth may live.

I must here give a brief account of Zarathustra, as gathered
from tin' Persian author, Zerdust, son of Behram. Three months
before Zarathustra was born, his mother had a frightful dream,
about which she consulted an astrologer, who assured her she
had no cause to fear any trouble for her child, and who pre-
dicted his future glory. He was born wifhout pain to his
mother; very much as Christian painters depict the Virgin
Mary, immediately after having given birth to the new horn
Jesus. The astrologers were jealous of him from the moment
of his birth ; and sought in various ways to kill him ; hut he-
was protected by Ahurama/da. These efforts to destroy him
continued until he had completed his seventh year. It was
said of him, "His supernatural wisdom, piety and purity alone
saved him from falling into the snares laid for him. Mis gen-
erosity and goodness were not less remarkable ; he was prodigal
with his charity and consolation ; helped those who sought his
help; gave away his clothing and food, and thus acquired a
great celebrity among the people.'' At the age of thirty, just

ZOROASTER. 583

about the age when Jesns is said to have begun his mission, he
was drawn to Iran, as the latter had been to Jerusalem ; Iran,
here, meaning the seat of Persian learning and power. He
then quitted his home and country, and after wandering about
for some time, he found himself in a country of delights, some,
thing after the description of Paradise. From that lovely
country he went up into the mountains, as Moses is said to
have done, where one Bahman, whose hand was covered with
a veil, led him through throngs of angels, to the throne of
Ahuramazda. There Zarathustra questioned Ahuramazda
regarding morals, the celestial hierarchy, religious ceremonies,
the end of man, the revolutions and influence of the stars, etc.
He finally asked immortality of Ahuramazda, but, by a super-
natural prevision, foreseeing all that was to take place, he with-
drew his request. He then received from Ahuramazda, the
Zend Avesta, (the sacred book of the Persians,) with the com-
mand to proclaim its teachings to king Gustasp, who would
protect the new religion and adopt it as his own. He then
returned from Ahuramazda with the Zend in one hand and
the celestial fire in the other. The astrologers and magicians
apprised of his return, collected a great army to prevent his
passage to the king of Iran. They were, however, scattered in
utter confusion by the power of Ahuramazda. Reaching the
king's palace and making known his mission, he was refused
admission to the king, by the attendants. In a moment he
descended through the ceiling of the hall in which the king
sat surrounded by the learned and powerful of his kingdom.
He was questioned by the king and the sages present concern-
ing every department of knowledge, and answered them all
with so much ease and manifest erudition, that the king was
delighted to welcome him, and gave him magnificent apart-
ments near the palace. For two days he discussed with the
sages, every question which they raised to embarrass him, with
entire success. Some days after he presented the Zend Avesta
to the king, announced to him his mission, and pleaded with
him to embrace the true laws of that God, who had made the
seven heavens, the stars and the earth, who had given him his
life and his crown, and who offered to all faithful worshipx^ers
of his power, an immortal glory after death. Neither the
reading of the Zend Avesta, nor the eloquence of the prophet,
sufficed to convince the king. Gustasp demanded time to

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consider and miracles to attest the truth of what Zarathustra
told him. These were finally given to a wonderful extent, and
tin. 1 king became satisfied to accept the new religion ; and did so
using all his royal influence to induce hissubjects to do the same.
Not satisfied with this, Gustasp wrote to the governors of
neighboring countries to accept the religion of Zarathustra.
Some obeyed, others refused. Rapid as was the spread of the new
law, yet it was too slow to satisfy the ardor of Gustasp. lie
went to war with the king of Touran, incited thereto by Zara-
thustra. Then follows a long account of the war between Iran
and Touran, which, for our purpose, need not be here given.

Now, who was this Gustasp, king of Iran? That question
once definitely settled, and we can then determine almost to a
certainty, the truth of the spirit communication that we are
commenting on. On that point, Thomas's Dictionary of Biogra-
phy and Mythology, says :

"Gushtasp, or Gustasp, written also Gostasp, Histasp and
Kishtasp, a famous Persian hero, and king, who has been by
some writers identified with Darius I., (surnained Hystaspis),
by others with Hystaspes, the father of Darius. There is so
much that is fabulous in the Persian accounts that have come
down to us, that it seems impossible in most cases, to settle in
any satisfactory manner the question of identity between the
kings of the Persian writers and those of the Greek historians.
Firdousee (Firdausi), who is generally believed to have taken
the facts of Persian history for the basis of his great poem (the
Hhah-Xamah), represents Gushtasp as having ruled over Persia
many years as an absolute sovereign, and as having under 1iis
command 'a thousand thousand warriors armed with shining
steel,' which could not very well refer to Hystaspes, who was
but a satrap or inferior prince under C'ambyses, but would
answer exactly to the circumstances of Darius Hystapis. As
Darius (in Persian, Dara or Darab,) was not originally a proper
name, but a title, signifying 'lord,' 'prince,' or 'king,' it seems
probable that he should have been generally known among the
Persians by his patronymic Hystaspes, tin Persian, Gushtasp).
Darius Hystaspis would then signify, according to the (inn-k
mode of speakintr, the 'Prince' [son] of Hystaspes. According
to Firdousee, Gushtasp was the first Persian king who openly
professed the religion of Zoroaster, who, (if we may trust the
poet historian I, was the contemporary of Gushtasp and his
influential counsellor."

Under the title of "Hystaspes," the same work says:

ZOROASTER. 585

" Hystaspes, [Greek, Ustaspes, French, Hystaspe, Persian,
Gushtasp,] a satrap of Persia, and the father of Darius, lived
about 550 before Christ. He i3 said to have been the first who
introduced into Persia the learning of the Indian Brahmans.
According to one accouut, he was the chief of the Magians,
which accords with the Persian tradition that Gushtasp patron-
ized the religion of Zoroaster."

Underthe title "Hystaspes," McClintock and Strong's Eccle-
siastical Cyclopaedia says :

"Hystaspes, (in Greek, Ustaspes, also Hystaspas, i. e., Hy-
daspes, a prophetic apocalyptic work among the early Chris-
tians, thought to contain predictions of Christ and the future of
his kingdom, so-called from a Persian savant (Magus), Hys-
taspes, under whose name it was circulated. As in the case
of the Sibyllines, the work in question seems to have been an
attempt made by the early Church fathers to find in the relig-
ion and philosophical systems of the heathen, predictions of
and relations of the Christian religion. The first mention of
these vaticinia Hystaspis, we find in two passages of Justin
(Apolog. 1, 20, cap. 21, p. 66 c. ; Ottho, I, p. 180, and cap. 44, p.
82 c, ed. Otho, p. 226. According to the first passage, the de-
struction of the world is predicted by Hystaspes, as it is fore-
told by the Sybilla. In the second passage, Justin asserts that
the bad demons, in their efforts to prevent man's knowing the
truth, succeeded in establishing a law which forbids the reading
Bibloi Utaspoi e Sibylles e ton propheton under penalty of
death; but the Christians, notwithstanding the law, not only
read the books themselves, but even incited the heathen to
study them. More particular information in regard to their
contents is given us by Clement of Alexandria. The informa-
tion that Clement furnishes is : 1. There existed in the second
century a Biblos Helleniken, a work written in Greek, and
circulated in Christian and heathen circles, entitled O Ustaspes.
2. The Christians found in it, even more plainly than the
books of the Sibillines, references to Christ and the future of his
kingdom, and especially a reference to Christ's divine sonship,
to the sufferings which awaited him and his followers, to the
inexhaustible patience of the Christians, and the final return
of Christ. The third and last of the Church fathers who make
mention of Hystaspes, is Lactantius. He speaks of it in three
different passages. In the first passage he speaks of the Hys-
tapes in connection with the Sibyl, and in the two other
passages he speaks of it in connection with the Sibyl and Her-
mes Trismegistus. According to the first passage, Hystaspes,
like the Sibyl, predicts the extinction of the empire and name

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of Rome. According to the second passage, the troubles and
warfare which shall precede the final day of the world have
been prophesied of by the Prophetre ex Dei Spirit n ; also by
the vates ex instinctu dsemonum. For instance, Hystaspes is
said to have predicted and described the iniquitas seculi hujus
extremi, how a separation of the just from the unjust shall
take place ; how the pious, amid cries and sobs, will stretch out
their hands and implore the protection of Jupiter (implora-
turos fidem Jovis), and how Jupiter will look down upon the
earth, hear the cry of men and destroy the wicked.

" With regard to the person of Hystaspes, who is said to be
the author of the work containing these predictions, Justin and
Clement of Alexandria have left us no information, and we
depend, therefore, solely on Lactantius, according to whom, he
was an old king of the Medes, who flourished long before the
Trojan war, and after whom was named the river Hystaspes.
In all probability, Lactantius here thinks of the father of King
Darius I., known to us from the writings of Herodotus, Xeno-
phon, and other Greek authors, but to whom the prophetic;
talents of Hystaspes were entirely foreign. Ammianus Mar-
cellinus, who flourished in the fourth century of our era,
informs us that one Hystaspes had studied astronomy with
the Brahminsof India, and had even informed the Magi of bis
ability to know the future. Agathias, the Byzantine historian
of the sixth century, knows of a Hystaspes who was a contem-
porary with Zoroaster, but he does not dare to assert that this
Hystaspes was the same as the one spoken of as the father of
Darius I. In view of the uncertainty of the authorship, it is
well nigh impossible to determine fully the origin, contents,
form and tendency of the Vaticinia Hystaspis. We know not
even whether it emanated from Jewish, Christian or heathen
writers, although all our present knowledge points to the last
as its probable origin. That the author was a Gnostic, as Hue-
tius thinks, is possible, but cannot be definitely stated nor at
all proved ; beyond this, the only answer left us to all questions
that might be put is a non liquet."

I think every reader will say, that with the facts we have
laid before them, every point of doubt in regard to all these
confused and muddled Jewish and Christian questions is about
to be solved, through the key which the spirit of Zarathustra
has placed in my hands. Little, truly, did I apprehend the
importance of that key in unlocking the treasured secrets of
the priestly masters of humanity. But we have the key that
unlocks the vault, the key that was supposed to be lost or

ZOROASTER. 587

destroyed forever, and the world shall enjoy that hidden
wealth of knowledge. I have inserted the key ; now I throw
the rusty bolts ; and there we find Gustasp, the princely patron
and friend of Zarathustra, to be none other than Darius Hystas-
pes, or Darius I., the successor of Belshazzar on the Assyrian
throne, and the great founder of the Persian Empire. This fact
would never have been questioned, had not Herodotus blund-
ered as to the proper place of Darius Hystaspes in Assyrian
history ; and had not the plagiarizing Jewish writer, who
sought to conceal his literary theft, followed Herodotus, and
thus convicted himself of the pious fraud he was perpetrating.
Had Daniel been the author of that book, or the hero of it, it
is hardly likely that he would have made so great a mistake,
as to make Darius succeed Cyrus, when he was in fact his
predecessor, and reigned over the empire he founded for more
than half a century, during which time he conquered the
Assyrian kingdom and brought it under Persian rule. Thus we
see not only that the errors of history are corrected by this
communication from the spirit of Zarathustra, but that the
identity of the spirit is established beyond all question. The
spirit tells us that he lived in the days of Nebuchadnezzar,
Belshazzar, Darius Hydaspes, and Cyrus, and mentions noth-
ing of any other Darius, and nothing whatever of any "Darius
the Mede" as having preceded Cyrus. The book of Daniel does
not pretend that he (Daniel) lived in the reign of Darius Hys-
taspes, and, therefore, he could not have lived in the reigns of
Nebuchadnezzar, Belshazzar, and Cyrus, for it is certain that
the Darius of whom the book of Daniel speaks must have pre-
ceded Cyrus, and that Darius could have been none other than
Darius Hystaspes, or Hydaspes, who, the other books of the
Jewish scriptures allege succeeded Cyrus.

Now, that Zarathustra lived in the reign of the four kings he
has named, and at their courts, seems singularly corroborated
by all the historical facts that we have collated and herewith
submit. It is hardly probable that a Jewish captive would
have been permitted to live out a long life at the capitals of
Babylonia, Media, and Persia, as the favorite and counsellor of
those mighty kings, whose national religion was that of
Magian fire-worship, intermingled with astrology and star-
worship, which was so well suited to the tastes and inclinations
of those sensual and materialistic tyrants of Babylon

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Nebuchadnezzar, and Belshazzar. On the other hand, nothing
was more natural than that Zoroaster, himself a devotee of
Magianism, and a recognized seer, prophet, or medium of
transcendent natural endowments, should have occupied that
precise condition despite the jealously, enmity and opposition
of the Magian priesthood, who sought in every way to
counteract and break his influence over the minds of his royal
patrons. The chronological dates of that period of Assyrian
history, are at least very confused and uncertain, and the error
of a century, or centuries, as to any one prominent event, may
have thrown all those that preceded or followed it, outof order,
as to time, but not so as to the order in which they succeeded
each other. We will give such dates as we find attributed to the
reigns of those four kings. Nebuchadnezzar, who was the
greatest of the Babylonian kings, is supposed to have begun
his reign B. C. GOG, and ended about 5G2 B. ('. Belshazzar's
reign is supposed to have closed with the conquest of Babylon
by the king of the Medes and Persians about 538 B. ('.
That conquest was made, beyond all question, by Darius
Hystaspes himself, and by no other Median kinij Darius, as is
made manifest, not only by the remarkable spirit communica-
tion of Zarathustra, but also by an array of corroborative
collateral facts, that I have been astonished to find, all bearing
upon the same point. The reign of Darius Hystaspes must
have ended, then, before that of Cyrus began, as Darius, and
not Cyrus, was the founder of the Persian Empire, a fact which
the (Week historians seem to have entirely overlooked. When
the reign of Darius ended, and that of Cyrus began, it is now
impossible to determine; but we know it must have been
within the period of a single life dating from a period of not
more than a few years before the beginning of the reign of
Nebuchadnezzar. We so infer from the fact that in the first
chapter of Daniel, it is stated that Daniel was u child when
Nebuchadnezzar captured Jerusalem, which was very shortly
before his reign began ; and as it is stated in the second chapter
of Daniel, that it was in the second year of his reign that
Nebuchadnezzar dreamed the dream that none of "the
magicians, and the astrologers, and the sorcerers, and the
Chaldeans," could show the king, it must have been when
Daniel had hardly emerged from childhood ; when it is said,
in the Jewish books, he showed the king his dream and the

ZOROASTER. 589

meaning of it. From that time it is said Daniel survived until
after the third year of Cyrus, which, supposing Daniel to have
lived to the age of seventy years, would have been until B. C.
from 545 to 555. It is not pretended, in the book of Daniel, that
Nebuchadnezzar became a convert to the Jewish religion. So in
the case of King Belshazzar ; it is not pretended that he became
a convert to the religion of the Jews. It is not until we come to
Darius, the Mede, that we find either of Daniel's kingly patrons
disposed to accept and become the propagator of the religion of
Daniel. Nowhere in all that pretended Jewish book is the
religion of Daniel alluded to as the religion of Judea, or of the
Jews, and nowhere is the God of Daniel referred to as the
Jehovah, or Yahho, of that pre-Christian sect. This ought to
be enough to show that the Book of Daniel is not a Jewish
book, and that Daniel, the seer, prophet, and dream reader,
was not a Jew, but a star-reading practicer of Magian arts. It
is therefore only left to determine who was Darius, and who
was Daniel, and what was the religion taught or believed in by
the latter and adopted and propagated by the former. It would
not be difficult to gather enough from the Book of Daniel to
determine these points, but I can better do this by the outside
facts, pointed out and construed by the light of the spirit
communication of Zarathustra.

I have at great length set forth the nature of the religious
teachingsof Zarathustra, which show, in an astonishing manner,
the source from which many of the most highly cherished reli-
gious dogmasof the Christian hierarchy have been derived. How
Zarathustra came to adopt those theological dogmas, so
analogous to, if not identical with the Christian dogmas, the
two principles, of Good called God, and Evil called Devil, but
by the former called Ahuramazda and Ahrimanes, we can only
conjecture from thesomewhattoo poetical history of Zarathustra.
We are told by the last historian that from his birth the Magi
and astrologers feared his future success. This was we are told
because of the astrological prognostications attendant upon his
birth. We infer, however, it was on account of the manifest
fact that he was endowed with extraordinary mediumistic
attributes and mental promise. These were developed in an
equally remarkable degree, during the first thirty years of his
life. He then went forth from his home and country and
travelled on, with semi-miraculous adventures, until he reached

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a beautiful country compared to Paradise. It is most probable
tbat tins delightful country was none otlier than tbe beautiful
valleys in what is called tbe Hill Country of Indfa, in all prob-
ability tbe scene of tbe first perfect civilization of man, tbe
great centre from which all subsequent civilization has radiated
over the world. There, we are told, be went up into a mountain,
and was led by the veiled band of Bahman, through throngs
of attendants to the throne of Ahuramazda, where he obtained
the Zend A vest a or Sacred book, which has been attributed
universally to him. The mountain he ascended Avas the
Mountain of the Wise Men, where was located the great central
seat of Brahmanical lore. From there he returned to Persia,
his mind enriched with the treasures of knowledge acquired
during his abode in that centre of spirit imparted wisdom. It
was there no doubt, this glorious and immortal medium was
impressed by great and good spirits to found a new religion,
which would give a more spiritual inferpretation to the import
of material tilings that he found among the learned Brahmins
of India, and at the same time, not wholly ignore the sun wor-
ship and star worship of his own people and country. The
Zend A vesta was the result. When it was completed, he knew
his only chance of success was to convince Darius Hystaspes,
who it is admitted was his contemporary, of the wisdom of his
great religious scheme, and secure for it his support. In this he
was at least successful, notwithstanding tbe efforts of all the
learned classes, and especially the Chaldean and Persian Magi,
to perpetuate the more ancient fire-worshipping and astrological
religion. It is true that the story of Zarathustra by Zerdusht,
does not mention Darius as bis kingly friend and patron, but
the name Gustasp, which it is admitted is the same as
Hystaspes, is mentioned. Not only was Gustasp and Hystaspes
one and tbe same person, and tbat person the royal convert of
Zarathustra, but we have it stated on high Christian authority,
no less than Justin, Clement of Alexandria and Lactantius,
that it was an apocalyptic work among the early Christians,
thought to contain predictions concerning Christ ; and that it
was called Hystaspes from the fact that such was the name of
a Persian savant, under whose reign it was circulated. As we
have shown, these good pious Christian fathers suppressed the
name of that "apocalyptic work'' which was certainly tbe
Zend A vesta, and also the name of its great medium author,

ZOROASTER. 591

Zarathustra. In view of the facts collated above, does it not
appear that the Sibylline, the Jewish and the Christian books
have been largely borrowed from the Zend Avesta of Zara-
thustra ; and could any fact be made plainer than that Justin,
Clement and Lactantius all sought to conceal the fact that the
early Christians were sun-worshippers and regarded the Zend
Avesta as a sacred book? I attach the highest significance to
the testimony of Ammianus Marcellinus the Roman historian,
whose reputation for freedom from all sectarian or religious
prejudice, and for accuracy, fidelity and impartiality, is
universally conceded ; who lived probably as late as the
beginning of the fifth century. He says that one Hystaspes
had studied astronomy with the Brahmans of India, and had
even informed the Magi of his ability to know the future. He
was undoubtedly misled on this point by Justin, Clement and
Lactantius who substituted the surname of Darius for that of
the real person who had studied astronomy with the Brahmans
of India. He undoubtedly refers to Zarathustra. Still later
the Byzantine historian, Agathius, who lived as late as A. D.
582, knew of a Hystaspes, who was a contemporary of Zoroaster.
This shows that as late as the latter part of the sixth century
it was known that Zoroaster was the contemporary of Darius I.,
and that Darius I., was Darius Hystaspes. We have the fact
admitted by Christian theologians that the "Vaticinia
Hystaspes," which was used by the early Christians, was most
probably, of heathen and notof Jewish or Christian production.
It has been further admitted that its author was probably a
Gnostic ; all of which points to Zoroaster and his religion as to
its identification. But it is further admitted by some writers,
and with the best reason, (Thomas's Dictionary of Biography,
article Gustasp,) that Gustasp lias been identified with Darius
1, (surnamed Hystaspis.) Thus the communication of Zara-
thustra is not only confirmed as to the fact that Darius
Hystaspes or Hydaspes, preceded Cyrus in the succession of
Persian kings, but leaves no room to question the authenticity
and truthfulness of his statements. With this correction of
historical errors, all the other historical errors that have grown
out of it are equally corrected and plainly intelligible.

I claim, therefore, that it is a demonstrated fact that Daniel,
t lie so-called Jewish prophet, never did perform the wonders
related of him at the courts of Nebuchadnezzar, Belshazzar,

592 ANTIQUITY UNVKILED.

Darius and Cyrus, but tbat if any one did so, it was Zoroaster
or Zarathustra, the great Persian sage, prophet and seer the
friend and confidential adviser of the great and good king
Darius and founder of tiie astro-mythriac, and pre-eminently
spiritual religion embodied and taught in the Zend Avesta.
How closely the Jewish plagiarist in the book of Daniel, has
followed the writings of Zarathustra, and the incidents of his
life, we may never certainly know; but that there is nothing
original about it, and that it is a plagiarism of some Chaldean
or Persian narrative I have demonstrated.

I will now return to the communication and hasten to a close.
The spirit tells us that he was known as Aronamar, at the
Court of Cyrus. This fact not only explains why Zarathustra
gave me that name rather than his own, but it is strikingly
convincing of his identity, as the Daniel of the book of Daniel.
It will be seen Daniel vi, 27, that it is said, in the decree of
Darius, by whose orders Daniel was cast into the lions' den,
"He delivereth and rescueth, and he worketh signsand wonders,
in heaven and in earth, who hath delivered Daniel from the
power of the lions." On account of that alleged deliverance
from t lie lions, he was no doubt especially distinguished at the
court of Cyrus, where his influence was unbounded. The name
Aronamar was no doubt given him as a mark of especial
respect. The root of that name Ar is the Chaldaic root of Ara
which probably meant lion, as did its Hebrew equivalent Ara,
and ending as well as beginning the name Ar-on-om-ar the
meaning of the name no doubt was "the one saved from lions,"
or "the lion tamer." Not wishing me to understand the full
import of his labors until he was through, ho withheld his
identity under that unhistorical designation.

When he says that while at the court of Cyrus, "I was in the
position of a philosopher, who, having reasoned upon the law
of cause and effect, would stand in any position in life," he
indicates in the most striking manner the great fundamental
principle of all his philosophical and theological system. Before
Socrates and Plato lived, and long before Descartes, Paeon and
Newton lived, Zoroaster inaugurated the inductive philosophy ;
and now he returns as a spirit, after all those long centuries, to
state that fact. He tells us he was a medium whose psycholog-
ical power was so great, that it not only influenced men, but
the most savage beasts. It was doubtless by t he same medium-

ZOROASTER. 593

istic power, that the materialized spirit-hand wrote that
warning on the walls of Belshazzar's banqueting hall. The
spirit tells us that when he lived, at least 550 B. C, there was a
religious teaching promulgated, which was attributed to
Hermes Trismegistus, the then ancient Egyptian sage and
law-giver, which prophesied that a child should be born of a
virgin, and that it was commonlv believed at that time. This
then, was no Jewish prophecy, as has been pretended, but a
prophecy of a Gentile heathen. Zarathustra, in his communi-
cation, informs us that it was thePhallieworship that preceded
his mythriac'religion ; that back of that was the astronomical
and philosophical religion of Hermes Trismegistus, which, even
five hundred years before the time of Zarathustra, embodied
what we call the inductive philosophy, of which Bacon was
the great modern exemplar ; and that away far back before
that advanced philosophy there was a Hindoo-Chaldaie civili-
zation which took its rise at the base of the Himalayas. Besides
that there was a very ancient Phoenician religion, and that the
chief idea of the two latter religions, was the relations of heat
and cold, and their effects upon men, and on the crops on
which they depended for food. All this is indicated by all the
historical or traditional evidence that has been permitted to
come down to us. But here we have the additional spirit
testimony, that the civilization of this, our Western Continent,
was at one time in history, progressing side by side with that
of the great Eastern Continent of Asia ; and that the Buddhistic
sage Bochica taught all the laws of cause and effect or in other
words the Baconian philosophy in Bolivia and Peru long before
Manco Capac and his wife appeared there. It would appear
that Christianity had performed the same part, in utterly
arresting an advanced native civilization on this Western
Continent that it did in Asia, Europe and Africa, when it
supplanted the civilizations of those continents. But for the art
of printing, that religious curse would have continued to block
the way to human freedom and progress. When the spirit
said that all the science and all the knowledge of antiquity is
concentrated in the Book of Daniel and the Book of Revelation,
so-called, he meant, as he afterwards explains, that they
furnish the key to the secret mysteries of all ancient knowledge.
That both those works were from the same spirit source, is
manifest to any person who will read them by the allegorical

594 ANTIQUITY UNVEILED.

key placed here in their hands. That the Book of Daniel so far
as it possesses any value is due to Zoroaster or Zarathustra, and
the Book of Bevelation to Apolloniua of Tyana, I have not a
douht ; that their meaning is the same ; and that their authors
were two of the greatest spiritual mediums that this world has
ever seen, or that it will soon see again, I fully helieve, if I
have not a right to claim that I know it to he so.

And now in closing the great task imposed upon mo by those
grand old sages of the most important epochs in the distant
past of the world's history, I have but one regret ; and that is,
that I have had to perform it under so many difficulties ; so
little to my own satisfaction ; and I justly fear, so little to the
satisfaction of the great spirit minds, who, for want of a more
fitting and suitable instrument, were compelled to depend
upon my humble efforts to get their invaluable impartations
and inculcations before the world.

While laboring incessantly for years to aid these spirit mes-
sengers to fulfill their great mission to mankind, I have had to
do battle almost alone. But through it all, I have neverlooked
back to see how far I had advanced, or wished for rest.
Inspired by influences that came to establish the reign of truth
on earth, I have been sustained in every emergency that has
been presented.

CONCLUSION.

TO THOSE of our readers who have closely followed these
communications and examined carefully the comments
thereon, we address these closing remarks. If they ponder
over the revelations and events in the light reflected from the
spirit world, and avail themselves of such information as can
he gleaned from history's pages relative to this subject, it must
be apparent to them, as it is to us, that Christianity has been
formulated from the heathen theological doctrines and dogmas
concerning the Hindoo god Christos ; that the New Testament
is nothing more than the plagiarism of the writings and teach-
ings of Apollonius of Tyana and Chrestus, and that these
teachings originated in ancient sun worship, fire worship and
man-god worship. In confirmation of this we have the testi-
mony of not only a large number of the world's greatest schol-
ars, but many of the most profound and philosophic religious
teachers of the past.

In summing up, we briefly consider some points which are
deemed of special importance in connection with the subject.
The originators of the religious delusion named Christianity,
claimed that it was founded upon the inspired word of God,
who sent his only son, Jesus Christ, into the world to atone for
the sins of mankind, by suffering an ignominious death upon
the cross. The object of these spirit communications is to show
to the world that the Christian religion was created by man,
and that Jesus Christ was a mythical character, existing only
in the minds of those who brought forward as his teachings
the doctrines gathered from heathen mythology and its gods.

These spirit witnesses also claim that all the ancient manu-
scripts were mutilated by the early Christian Fathers. This
is not without foundation. Much corroborative evidence of it
can be found in the works of Sir 'William Drummond and
Godfrey Higgins. These eminent writers prove that -not only
have the Christians stolen their religious rites and ceremonies

596 CONCLUSION.

from the pagans, but have even changed the spelling of the
name of their god Mithra, the Sun, and appropriated him to
their own use.

It is a well-known fact that scholars in the old languages
found considerable difficulty in making copies of the manu-
scripts that were in existence at the time of Christ, so-called.
These old manuscripts often being written without the vowels*
made them liable to misinterpretation by the scribes, it being
left to them to supply the required vowels. Those who were
instrumental in formulating Christianity took advantage of this
by employing translators who were entirely devoted to their
interests. These scribes in making copies changed the vowels,
words and sentences, inserting or omitting them as best suited
their purposes. As an instance of this we refer to the word
"Beth-el," found in Genesis xxviii, 19, which according to
the Christians signifies " House of God." Originally the god
Mithra, the Sun, was represented by the term " Al ;" this
combined with the word " Both," which signified house, gave
rise to the name "House of the Sun." In Godfrey Higgins'
work, "Anacalypsis," he says "the Druids worshiped in a
temple called Bothal, from 'Both,' a house, and ' Al,' God.
This god meant the God Mithra, the preserver and saviour."

As it is shown all through this work that the doctrines of the
ancient sun worship are closely connected with the doctrines
of Christianity, and that the Druids were worshiping the sun
in their temples long before the inception of Christianity, is it
not significant that this word Bothal, " the house of the Sun,"
should re-appear in the Christian Scriptures as Beth-el, "the
house of God?" the only difference being that the vowels are
changed. We have already shown how easily and for what
purpose this was done. Had this word Bothal been allowed
to remain unchanged in the copies which were taken it would
be self-evident that the Sun of the Druids was identical with
the God of the Christians, and to the unprejudiced mind the
resemblance between the Bothal of the Druids and the Bethel
of the Christians would be at once apparent. To this one pious
fraud, that of inserting "el" in place of "al" we can attribute
the transposition from the god Mithra, the Sun, the light of

*See Encyclopedia Britannica Vol. iii, page 640, under article Bit le
Text of the Old Testament ; also Vol. xi, page 597, under article Hebrew
Language and Literature The Literary Development of Hebrew.

CONCLUSION. 597

the world, to the God of the Christians. From the deception
practiced here it was but an easy step to change the "Ies" or
"Jes" of the Phoenicians, into the name Jesus by adding the
Latin termination "us ;" or, if we refer to the Druids we find
them calling their god Hesus, which name was derived from
the Phoenician word "Ies" or "Jes" and meant the sun person-
ified. If we substitute the letter "J" for "H" in the name
Hesus, we have the word Jesus derived from still another
source. Passing to India, we find the source of the name
Christ. It is derived from the name of the incarnated spirit
of the Hindoo sun god Chrishna, which in the Greek
language becomes Kristos or Christos. Thus it only requires a
knowledge of the names of the sun-god in the different lan-
guages to understand from whence the name Jesus Christ
comes. The emperor Constantino, it appears, proposed to com-
bine the characteristics of Hesus and Kristos and worship them
under the name of Hesus Kristos, or, as we now have it, Jesus
Christ. It was to decide this question that the Council of Nice
was convened. Is it not a significant fact in this connection
that the promoters of Christianity have been so careful to
destroy everything relating to the Druidical religion as well as
everything relating to the teachings of Apollonius of Tyana?
The former religion was nothing more nor less than the wor-
ship of the sun under the designation of the god or divine
man Hesus, and the latter nothing more nor less than the wor-
ship of the sun under the designation of the god or divine man
Christos. Therefore we need not be at a loss to know why the
religionists who sought to appropriate the same god under the
name of Hesus Kristos, sought to conceal or destroy the truth
concerning their spurious deity, Jesus Christ.

It is in order here to inquire what proofs Christian commen-
tators bring forward as to the existence of this Jesus? They
claim that Josephus, a historian of the first century, mentions
him in his writings ; that Seutonius writes of him under the
name of Chrestus ; that Abgarus held correspondence with
him ; also Tacitus and Lucian are credited with writing of his
existence. Of these five the extract of Josephus is admitted by
the most critical Christian commentators to have been an inter-
polation of the time of Eusebius ; the correspondence of Abgarus
a misrepresentation, pronounced spurious in the fifth century;
the passage in Seutonius to refer to an entirely different

598 CONCLUSION.

personage, viz., Chrestus, leader of the Chrestosites. The
works of Tacitus and Lucian, as will he seen by their commu-
nications, as well as evidence drawn from other sources, have
been so mutilated by Christian writers that they are worthless
as evidence relating to this question. Mention is also made
of a letter written by 1'iiny the Younger to the Emperor
Trajan, giving an account of a sect calling themselves
Christians. The genuineness of this letter has been questioned
by many commentators. The communication of Pliny shows,
however, that the letter was written, but that he referred
to the Essenes and not to the Christians; the latter
word being an interpolation. These are the only passages
in history outside of the New Testament,* to which the Chris-
tians can refer to sustain their position. If the revelations of
these spirit witnesses, combined with the deductions from
history, have any weight, what unprejudiced mind can accept
the New Testament as evidence upon this subject, when it is
shown so clearly that its gospels and epistles were plagiarized
from manuscripts brought from India by Apollonius, previous
to the inception of Christianity. It is only reasonable to
question the claims of the New Testament with more than
ordinary emphasis, when so little collateral evidence bearing
upon the personal existence of Jesus Christ can be drawn from
disinterested historians of that period. Even the evidence
presented, when tested by the light of these spirit revelations,
appears to have been manufactured in the interests of Christi-
anity. Not only this, but candid commentators are obliged to
admit that the works of the historians offered as evidence show
plainly the marks of mutilation and interpolation. So much im-
portance has been attached by Christian writers to the noted
passage in the Annals of Tacitus that we deem it worthy of
more than a passing notice, as it seems to come the nearest to
positive evidence of the existence of Christ. It is as follows:
" Those people xoere commonly known by the name of Christians.
They had their denomination from Christns, tvho, in the reign
of Tiberius, was put to death as a criminal by the procurator
Pontius Pilate." In his communication Tacitus states posi-
tively that he never heard of the Christian Jesus, nor of Chris-
tianity Is it not significant that this celebrated passage was
never quoted until near the close of the dark ages? Had it

*Refer to Encyclopaedia Criiannica, under article of "Jesus."

CONCLUSION. f;99

existed in the time of Eusebius it could not have been over-
looked by his critical eye, and would have been accorded a
prominent place in his " Ecclesiastical Histor}-." When the
spirit of investigation was aroused, it became necessary to
manufacture evidence, hence we find tins forgery interpolated
in Tacitus' Annals which has been generally copied. The
Rev. Robert Taylor, A. B., M. R. C. S., made exhaustive re-
searches as to the origin, evidences and early history of Chris-
tianity and published the full account of the same in a volume
entitled Taylor's Diegesis in 1829. In writing under the head of
Tacitus he says : " We have investigated the claims of every
document possessing a plausible claim to be investigated which
history has preserved of the transactions of the first century;
and not so much as one single passage, purporting to have been
written at any time within the first hundred years, can be
produced from any independent authority whatever to show
the existence of such a person as Jesus Christ, or of such a
set of men as could be accounted to be his disciples."

On the other hand, we have abundant proof that Jesus Christ
was a mythical personage, whose life, as it has come down to us,
is founded on the known life of Apollonius of Tyana, the
earthly existence of whom has never been questioned, to which
is added passages from the lives of various personages, and
teachings concerning the mythical gods of other lands. The
Prometheus of the Greeks was the character which suggested
the crucifixion. The Eleusinian mysteries suggested the " Last
Supper" and other ceremonies connected with Christianity,
and these, combined with the doctrines of the ancient sun
worship, have been gathered and represented to be a history of
the events connected with the life of the Christian Jesus. That
Prometheus of the Greeks suggested the crucifixion was admit-
ted by one of the most popular clergymen of our time, who in
a recent sermon speaking of iEschylus, a noted book, said :
"Although the author does tell of Prometheus, who was cmcified
on the rocks for sympathy for mankind a powerful suggestion of
the sacrifice of Christ in later years it is a very poor book, com-
pared with that book which we hug to our hearts because it
contains our only guide in life, our only comfort in death, and
our only hope for a blissful immortality."

What admissions have we here! One of the "blind
leaders of the blind," acknowledges that the crucifixion

GOO CONCLUSION.

of Christ on the cross was suggested hy a heathen tradition.
lie tells us of hugging to his heart the Holy Scriptures, (which
are proved to have been derived from heathen mythology,)
as containing the only hope in life and death, as well as for a
blissful immortality. What darkness is here manifest with the
mid-day light of truth all round us, and what a sad outlook for
those who walk in darkness ! The tradition of Prometheus
was not only a powerful suggestion, as the learned divine
admits, hut the real foundation in fact upon which rests the
tradition of the crucifixion of Christ on the cross; the name
being changed from Prometheus to Jesus Christ, and the rock
the Scythian crag -for the Christian cross, as our readers
have already learned by the testimony of these ancient spirits.

The Christians claim that the inspired word of God is revealed
to man in the Scriptures. How can this be true when they are
proved unauthentic both as to the writings they contain and
as to the time received? For instance : The Book of Daniel is
shown to be only the record of past events in the life of an
individual instead of prophecies of the time to come. The
original Gospels and Epistles of the New Testament are proved
to have originated in India, while those claimed to have been
written at the time of Christ are shown to have been written
long after that period, and based on the life and teachings of
Apollonius of Tyana.

Volumes might be written as to contradictions in the Scrip-
tures, but space will not permit. In consideration, however,
of the fact that this volume has given so much proof of
the non-existence of the man Jesus, we cannot refrain from
calling attention to the discrepancy in the genealogy of Christ as
given in Matthew and Luke.* In the first chapter of Matthew
this genealogy is given as twenty-eight generations from
David down through Joseph to Christ ; in the third chapter of
Luke the same genealogy is given as being forty-three genera-
tions from Christ through Joseph up to David. This is a very
remarkable oversight on the part of the translators, for if there
is anything on which they should agree it is in regard to the
descent of Christ. Commentators have attempted to explain

It is not generally known that the so-called Gospels of Matthew, Mirk,
Luke ami John, were not written by ihose individuals, but were written
much later by others who claimed they followed the same style, therefore
they are entitled ''According to Matthew, Mark, etc."

CONCLUSION. 601

this discrepancy as follows : That the Gospels were written
for two different classes of people, the Jews and the Christians,
though what connection that has with the matter is not appa-
rent. That the account of Matthew is correct, and that Luke
in his researches has taken the genealogy of an entirely different
Joseph without taking the trouble of verifying it. That Luke
is correct in his account. That one list gives the genealogy
of Mary and the other that of Joseph. That the discrepancy is
of minor importance. Very questionable positions to assume
upon a subject of such magnitude. All of these explanations are
so manifestly absurd as to prove that it is only the powerful
psychological influence exerted by the clergy that keeps the
people banded together in the belief that the Bible is the
inspired word of God and that Jesus Christ was a real entity
instead of a mythical character.

Notwithstanding the power of the church over the people, re-
ligious thought and unfoldment are compelled to move onward,
as the rays of light from the torch of knowledge dissipate the
darkness of ignorance. This lightmay come through the medium
of science or through the mediums employed by those in the
spirit spheres to enlighten the children of men, causing them to
cast their mythical gods aside and accept truth. Even when
the creeds and dogmas of the church are proved untrue it yields
only when it encounters some antagonist superior to itself.
It may be science, or a revelation from the spirit world, or the
giant public opinion, the outcome of advanced thought, or the
combined effect of them all. When the electric light of truth
is turned on, the Christian creeds, dogmas and teachings,
shrink away and disappear, or are revised by the prelates of
the church. Many of the more courageous of the clergy in
these times of rapid progress are repudiating some of the old
dogmas which but a short time ago were held as sacred truths,
but are now crumbling in the light of the nineteenth century.
They seem to catch the spirit of one in the olden time who is
said to hate exclaimed under similar circumstances : " If I
hold my peace the very stones would cry out."

It has been the policy of the Christian church since it
undertook the management of man's religious affairs to
cut off all knowledge of spirit intercourse between the two
worlds as it existed in the centuries before the Christian
era. The church authorities did not overlook the importance of

60J CONCLUSION.

this spirit intercourse, hence they retained it within their own
proscribed circle, and still continue it through mediumistic
channels, disguising it under the title of "communion of
saints," that they may more easily maintain their power over
their subjects. Succeeding in this, all their energies were
bent upon holding them to forms and ceremonies connected
with the worship of mythical characters. Not only this, but the
teachings of heathen mythology in a modified form have been
brought forward and stamped with the insignia of the poten-
tates of the church, and made to appear as a direct inspiration
from the divine mind.

It is this outrage upon humanity that these spirit prophets
and sages of old have combined to overthrow, thereby estab-
lishing universal liberty and a highway of progress unob-
structed by the power of a time-serving and self-constituted
priesthood. They entered into the great work with an earnest-
ness and determination which betokens success to the cause of
rescuing humanity from the dark condition into which it has
been led. Mankind lias a natural tendency to multiply
religious rites and ceremonies such as excite fear and imagi-
nation ; it naturally dreads the unknown and unfathomable
future. In these traits priestcraft finds its opportunity ;
therefore every means is employed to encourage them. Let us
glance for a moment over the world and behold the evils
which have followed the nations that have blindly accepted the
teachings invented by priestcraft. The clergy have framed the
church machinery in ancient as well as in modern times, which
as it turns causes the people to move around in the treadmill
of religious forms and ceremonies. Through these they are
made slaves to the priesthood abject slaves where ignorance
prevails, and mental slaves even among the most intelligent
classes. Then think of the tortures of the Juggernaut, as in
India, as well as tortures of various other kinds in other coun-
tries, to appease the vengeance of an angry God the cruel sacri-
fices of the Crusades, the Massacre on St. Bartholomew's Day,
t he tortures of the Inquisition, of Calvin and the martyrs. On
every hand is found the trail of priestly persecution the human
mind enslaved. Priestcraft has been the curse of the world.
In its path happy nations are buried, and the face of Nature
drenched in tin- blood and tears of innocent people. All this
on the basis of the fiendish maxim : "The end justifies the

CONCLUSION. G03

means." But why enlarge further here upon this terrible
picture ; history abounds with the details of this painful theme. '
The reason it does not affect the public mind more at present is
because time gently covers human folly with its mantle, hence
as the centuries roll by, what occurred in the past affects us
only as a troubled dream.

Why is Christianity so revered by the people of to-day ?
Certainly not because they realize that its teachings are
true, as they are accepted without question. - The answer is,
because it has been clothed with an apparel entirely foreign to
its true character. A false sacredness has been thrown around
its mythical teachings by priestcraft. The sympathy and
imagination of the devotee have been drawn upon by depict-
ing the sufferings of an innocent victim, who in reality never
existed, until they have become an actuality in the mind.
If Cbristianity was stripped of this superficial covering, now
made attractive by all the embellishments that intellect and
eloquence can devise, it would present an image which would at
once be recognized as a relic of heathen mythology. From gen-
eration to generation and century to century, we have been
taught to ignore reason, and accept blindly the absurd doctrines
that even the religious teachers themselves cannot explain.
Fortunately, however, they are being explained in this genera-
tion from a source and in a manner that cannot be refuted.
Why do we find the masses more intelligent to-day than in
former centuries? Surely not by reason of this legacy of heath-
enism. Education is the principal factor in the production of this
marked change. To illustrate, we refer our readers to those coun-
tries where Christianity has predominated for centuries without
education, or with only such as would not interfere with its
man-made religion. They will find that in the proportion the
church power has been absolute, ignorance, misery and blood-
shed has prevailed. Then glance over our own country, with its
free school system, free institutions and government, with entire
separation of Church and State, and where Christianity rests on
its merits, with no compulsory power to enforce submission to its
dictates as of old, and very marked results will be seen for the
better. Christianity and the church have followed the march
of civilization instead of leading it, while the ministry have
hugged their precious delusions to their hearts and forced as far
as possible their religious teachings upon the people. Notwith-

G04 CONCLUSION.

standing these potent facts the clergy claim and would have
us believe that all real progress and civilization itself is the
product of Christianity. The priestly and ministerial forces
of the Christian church by enforcing its heathen doctrines place
themselves squarely across the line of progress, and with an
assumed authority command the people to obey their religious
mandates. In doing this they are required to ignore reason, the
soul's true guide. As well might the mariner cast his compass
into the sea and expect to arrive safely in port.

The law of evolution holding good in the mental as well as
the physical, man should progress in his religious as well as in
all other natural faculties. In view of this, it was not only
natural, but in the line of evolution, that he should have enter-
tained crude religious ideas and worshiped the sun and stars
before he could conceive of higher objects of devotion. In the
past, men of superior minds and spiritual attainments were also
worshiped as Gods, or as being teachers sent from God, for
man intuitively reveres and worships that which is above or
superior to him. The great error of the present time is com-
mitted in attempting to confine the progressive tendency
of religious evolution within the prescribed limits of the crude
religious theories of the past ; thus foisting upon the more
progressive and enlightened nations of the earth the effete ideas
gathered from the primeval religions. The religions of to-day
are nothing more than a modified form of the systems of idolatry
and religious ceremonies that prevailed when the race
was in its infancy. These barren religious ideas portrayed
the wanderings of the human mind while battling up through
the dark ages, when the intellect was struggling for supremacy
over the animal in man.

.Startling evidence of the conscious necessity of religious
evolution was made manifest by one of the leading ex-
ponents of Christianity, in a lecture, January, 1S!):>, the
tout' of which is so near in accord with views herein
expressed, we feel constrained to make the following
quotations from his remarkable utterances: "Evolution has
given us a new philosophy, a new biology, a nciv sociology, a new
astronomy, a new ge >logy. It ivill not finish its tvork until it has
given us a new theology ! The time has come for all religious
teachers to recognize the doctrine of evolution." "Theology
must apply the law of evolution to spiritual as ivcll as material

CONCLUSION. 605

phenomena." "It has been said that Christianity is unchanging.
I hold that it is a progressive and changeful religion, and that its
creeds should be better in the nineteenth than in the sixteenth
century." " The force which we call Christianity is a force resi-
dent in humanity. Only the application of the law of evolution
to the problems of religion will ever solve them." " Christianity
is a civilized paganism, and will always remain so until the
paganism in man's nature is eradicated. We find much pagan-
ism in Christianity in its creeds, practices, and ceremonies." "If
we are Christian evolutionists we shall not go back to the West-
minster Confession, or to the Thirty-nine Articles, or to the Nicene
Creed, or to Peter's Confession, or to any creed of the New Testa-
ment. We shall not go back to the fourth century for our ideas
of the Church of the future. We shall not be surprised to find
ei-rors and imperfections in the Bible." "Truth is not in a book.
Truth is in the heart and the mind, and the book only communi-
cates it from one mind to another." "Evolution and redemption
are only two words for the same thing; or, in other words, redemp-
tion is evolution in the spiritual realm." The people may
indeed take courage when the prominent teachers of Christi-
anity not only admit the possibility, but the necessity of
religious evolution. The dawn of light must be near to those
who have remained so long under the shadow of modified
paganism.

In contemplation of this vast subject with the religious mists
of ages dissipated, and "Antiquity Unveiled" before us, the
mind is shocked as the theological mysteries and fraudulent
proceedings of the promoters of Christianity are exposed.
Their mysteries and false religion have hung over mankind
as a dark pall for many centuries. When we realize what a
stupendous system of deception has been practiced upon the
unsuspecting generations of the past we start back in aston-
ishment. When these crimes against humanity were set in
motion by a few selfish, ambitious minds, they could not have
realized what gigantic proportions their creation would assume
in the following centuries. It may occur to the reader, in view
of these late unfoldments, what an unfortunate position the
church is placed in by its great efforts to proselyte and convert
the heathen to the very creeds and dogmas which were pla-
giarized from the religions of their ancestors many centuries
ae:o Can we wonder at their indignation when the Christian

606 COXCLUSIOX.

missionaries go among them, or that they treat them with
cruelty when they persist in forcing upon them these doctrines?

The same spirit which inspired the reign of terror in the past
in the effort to cause man to accept teachings that his
reason repudiated is still extant, and manifests as much and
ventures as far as public opinion and the present intelligence
of the masses will permit. To the public school and the
printing press we must look for the redemption of the race, and
not to the theological dogmas which have come down to us
through the mists of oriental ages. We feel sure that many in
both worlds will receive light from the pages of this work to
guide them out of the shadowy wilderness, made more dark by
mythical gods. These are surrounded with an almost impene-
trable tangle of creeds and dogmas a legacy handed down
to us through the medium of priestcraft, effectually blocking
the way of the soul's progress in this primary school of life.
"Truth is mighty and will prevail." Though shrouded in
centuries of darkness, it is destined to shine forth as the beacon
light to direct all the children of men into the fields of endless
happiness and progress.

As a preliminary to some closing remarks we quote an
extract from the communication of Zoroaster as follows : "In
publishing these communications in your book, at the close of
your volume, I wish this train of information set forth and the
fact impressed upon the reader, that these spirits are not work-
ing for applause but for the good of humanity. I want it
further understood that these spirits I have brought to you
have been compelled by my power to tell the truth. We also
desire that it shall be stated that we are not seeking to gain
believers in any doctrine, all we ask is that what has been
disclosed herein be examined in order that the truth may be
known."

We coincide with the views of spirit Zoroaster. We are not
trying to gain converts to any doctrine or religious belief,
having long since seen the folly of so doing. The truth only is
our chief concern in this connection and ifthat is brought to light
we shall feel repaid a thousand-fold for our efforts in its behalf.

Our work of compiling is finished. Before closing, however,
we wish to say in our own behalf that the task has been a very
arduous one ami attended with many difficulties. This should
be borne in mind by 11113- who may feel disposed to criticise.

CONCLUSION. 607

In compiling this work we were obliged to take the matter a?
we found it in the columns of a weekly journal, which accounts
for many passages in the comments bearing marks of the haste
in construction which frequently attends the editing of matter
for a newspaper. The most critical reader, however, cannot
fail to note the great labor and research that must have been
expended in order to bring them to their present condition.
It was the intention of Mr. Roberts to carefully revise these
comments, before publishing the work in book form. This we
did not feel at liberty to do.

The communications, as the reader has already been informed,
are given verbatim. Some readers may criticise their style
and language as not being up to the standard that would
be expected from such spirit minds. It should be remembered
that many of them were unfamiliar with the English language
while on earth, and all of them were obliged to deliver their
statements through a very illiterate medium instead of a scholar
and linguist, which will account for many objections which
may be raised. It seems to have been their design to speak
in terms that the common mind could comprehend, evidently
for the purpose of bringing out the truth in a plain and simple
form. To the critical mind there may also be apparent contra-
dictions in the spelling of names of persons and things which
sounded differently when articulated by spirits who were not
familiar with the English language. The spirit testimony was
recorded as it was voiced through the medium, as nearly correct
as was possible with rapid writing. By this process some trivial
mistakes were liable to occur which could not well be corrected,
as repetition of the spirit's testimony was impossible after he
had left control of the medium. We think however, in all
cases the meaning the spirit intended to convey is clear.

We have not taken up this task for the purpose of pecuniary
gain but with all that honesty and sincerity of purpose which
could prompt the mind in the interests of truth. If such noted
personages as Zoroaster, Apollonius, and others could labor for
centuries to bring these truths to light, we certainly can appro-
priate some time to co-operate with them in a cause of such
vast importance to all. These intelligences from the great
beyond are obliged to depend upon human instrumentalities
and co-operation in order to bring to the attention of the world
any truth or knowledge they have to impart. Our brother, Mr.

608 CONCLUSION.

Roberts, fell by the wayside under the weight of years and ex-
cessive mental labor in this work. After such extended efforts
on the part of spirit and mortal, we could not see a cause fail
upon which rested the common interests of mankind, without
an effort in its behalf. In taking up this task, our sole object
has been to complete the work commenced by this band of
spirits and left unfinished through the decease of Mr. Roberts.

The reader cannot fail to realize that we question the origin
of the doctrines and teachings of Christianity and even of
Christianity itself. In fact, the more honest and conscientious
among the clergy begin to question these ancient dogmas
themselves, as they see them crumbling before the gaze of an
enlightened people.

The Christian reader will naturally exclaim, " If I relinquish
my hold upon the Christian religion, what have I upon which
to depend?" We answer TRUTH. Upon this basis you will
prove to yourself either in this or the life beyond that to work
out your own salvation is human destiny, ever progressing
from the lower to the higher condition in the moral as well
as the spiritual nature. This may be termed " Spiritual evolu-
tion." We know full well that therearegood and true people in
the church, and in so far as they are sincere and truly believe
in what they profess they have our deepest sympathy, knowing
as we do that they are better than their creeds and dogmas.
It is their moral qualities and innate goodness that the world
feels and respects, and not the doctrines in which they believe.

The caustic criticism of the press is to expected, especially
when subsidized to the interests of Christianity, for pecuniary
reasons. The Christian devotee will doubtless be horror-stricken
at these revelations. The materialist will ridicule, while the
indifferent will pass them by unnoticed, and though this work
may not generally be understood and appreciated at first, we
are sure the time will come when this volume will prove a light
to those seeking for truth.

As we take leave of our renders we sincerely regret that it bad
not fallen to the lot of one more competent to fulfill the task we
are about to close. The subject is of great import and trans-
cendent interest to the world, and while we regret that the
work could not have been better accomplished, we are triad to
ha vi' been the humble instrument to aid in bringing these great
revelations before the world in this form. Com ri LEU.

ANTIQUITY UNVEILED. Christianity proved to be of heathen

origin in a long series of communications from ancient spirits concerning

the religious history of mankind.

This volume contains a wonderful treasury of knowledge and explains
how the life and teachings of Apollonius of Tyana were appropriated,
upon which to construct Christianity, the name of Jesus being used in place
of Apollonius to hide the truth.

It proves that all religions originated in sun worship.

It shows that Christianity and Paganism are identical.

It lays bare the system of deception practiced by the founders of
Christianity.

Jesus Christ proved to be a mythical character.

It is the book of the Nineteenth Century.

625 pages, illustrated, well bound in cloth and gilt. Price $1.50.
Postage 12 cents.

CHRISTIANITY A FICTION. By Dr. J. H. Mendenhall.

An inspirational poem showing the true origin and mythical char-
acter of the Christian Saviour, and the fictitious nature of many of the most
eminent heroes and heroines of Biblical fame. These lines not only
vividly portray the mythical character of Christianity, but show conclusively
the astrological and astronomical nature of all religions, ancient and
modern. In its descriptive lines, we read how the ancient people of the
earth gathered their religious symbols and the names of their gods from
the sun and stars. The explanatory notes given in connection with the
poem, are of great value in defining many things in heathen mythology,
bearing upon the religions of mankind, that have heretofore been shrouded
in mystery. The late Mr. J. M. Roberts, editor of Mind and Matter
wrote the following estimate of the value of this poem :

"The remarkable metrical analysis of the astrological and astronomical
origin and nature of all religions versed in this poem, we regard as a most
important contribution to the already large accumulations cf facts which
prove that Christianity is a fiction of the most stupendous proportions ; we
also regard it as displaying a conversancy with the so called sacred
mysteries of old, that invest it with the highest value."

A correspondent from St. Louis writes : " All who have read of the
Bible gods and heroes have been mystified. No intelligent mind could
accept these tales except as legends and allegories. The poem

Christianity a Fiction explains the enigmas, showing them to be
symbols drawn from the heavenly bodies and that gods and man-gods
were named after the sun and stars. Its lines clearly portray that the
religions of the world had their origin among the stars, and were
transferred to Earth by the seers and sages of old, and through heathen
mythology handed down to us. This valuable and suggestive poem
explains the hidden religious mysteries of long ago. Every one should
read it."

Christianity a Fiction is printed on fine heavy paper and neatly
bound. Price 50 cents ; postage 2 cents.

EDITH BRAMLEY'S VISION. A thrilling appeal to all who
are interested in learning how the great forces of the Roman Catholic
Church are seeking to control all movements pertaining to human progress
that are in opposition to their dogmatic religious teachings.

Read this story and compare it with your own observations of events
and things which are daily occurring all over the world and you will be
convinced of the necessity for guarding well the citadel of Free Thought,
and of defending our institutions of Free Education in the interest of
truth. Price 15 Cents.

APOLLONIUS OF TYANA IDENTIFIED AS THE
CHRISTIAN JESUS. An important and remarkable revelation
concerning the life and times of Apollonius of Tyana, the great sage and
philosopher of the first century. It is here claimed that his life and
teachings were appropriated and utilized by the formulators of the
Christian religion in the interest of so-called Christianity. The plagiarism
is made plain in this brief history of Apollonius, especially in view of the
historical references and comments thereon. It is quite evident that to
conceal the plagiarism the name of Apollonius was suppressed. Price
15 Cents.

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