Lost Cycles Of The Sun


Chapter XIX

It is of immense significance that the name "Sibyl," which has earlier been discussed, is given by Higgins as probably meaning "cycle of the sun." Ancient wisdom, or ancient mythologies proclivity, or both in co-operation, conspired to allot to each cycle its presiding genius, its Christos, conceived as a ray of the solar divine fire of intelligence. But it assigned also to each cycle its female guardian, its prophetess or "Sibyl." Higgins states that we have the prophecies of eight of these Sibyls, which indicates that eight of the cycles had passed. In the first century one was still awaited. This would seem to harmonize fully with the tradition extant in Roman history as to the visit of the aged Sibyl to King Tarquin with nine of her books containing the forecast of future Roman history; going off and burning three upon his refusal to buy them; coming back and offering the remaining six for the same price asked for the nine; burning three more; and finally receiving her original price for the remaining three. The prophecies of the Cumaean Sibyl were quoted by many of the earliest Christian Fathers from Justin and Clemens to Augustine, as credible authority for the belief in the coming of the Christ on whom the Christian faith was based. Clemens of Alexandria quotes these words from St. Paul in Latin: "Take the Greek books, learn as to the Sibyl, how she foretells one God and those things which are future." St. Austin says that the Sibyl, Orpheus and Homer all spoke truly of God and of his Son. (Sir John Floyer, On the Sibyls, p. IX.)

Dr. Lardner admits that the old Fathers call the Sibyls prophetesses in the strictest sense of the word. The Sibyls were known as such to Plato, Aristotle, Diodorus Siculus, Strabo, Plutarch, Pausanius, Cicero, Varro, Virgil, Ovid, Tacitus, Juvenal and Pliny. But what can they have foretold?--Higgins asks. And he answers: the same as Isaiah, as Enoch, as Zoroaster, as the Vedas, as the Irish Druid from Bocchara and as the Sibyl of Virgil,--"a renewed cycle of its hero or divine incarnation, its presiding genius."

We can perhaps locate the aeonial construction of the Sibylline theory in the fact stated by Higgins that all the purveyors of the tradition admit of ten ages, which, each six hundred years long, constitute the "great Age" of six thousand years. Yet, he says, they do not agree as to the time when the ages commence; some making them begin with the creation, some with the flood; but the Erythraean Sibyl is the only one who correctly states them to begin from Adam.

The most important part of these Sibylline oracles, says Higgins, is a very celebrated collection of verses in the eighth book of the prophecy of the Erythraean Sibyl, which in its first words forms the acrostic in the Greek language: Iesous Chreistos Theou Uios Soter Stauros; or, Jesus Christ, Son of God, Savior, Cross, the initial letters of which (in Greek) without the last "S" spell the Greek word Ichthys, or "Fish," the zodiacal designation of the Christian Jesus in the Hellenic world all through the first centuries. The Christians in Italy and elsewhere in the early centuries were called by the pagans Pisciculi, or "Little Fishes," and both Tertullian and Augustine refer to Christ in the world as the Great Fish in the sea.

Tertullian carries out this symbolism in a notable sentence (De Bapt., c. 1):

"We little fishes, according to our ICHTHUS, Jesus Christ, are born in water, nor have we safety in any other way. . . ."

Cicero, speaking of the prediction of the Savior’s advent in the Sibyls, says: "But that they proceeded not from fury and prophetic rage, but rather from art and contrivance, doth no less appear otherwise than from the acrostic in them." Eusebius (vide Floyer’s Sibyl, Pref. xx) says the acrostic was in the Sibylline books at the time of Cicero. And we have given Justin’s statement that the Sibyl had foretold the coming of Christ.

It is certainly indicated from positive utterances that a comparative study of the Sibylline remains and the Gospels should be made with the greatest despatch and care.

A succinct statement of the general belief in the cyclical order of Messianic return is made by Higgins (Anac., p. 200):

"It was the belief that some great personage would appear in every cycle, as the Sibylline verses prove; but it was evidently impossible to make the birth of great men coincide with the birth of the cycle. But when it was desirable to found power upon the belief that a living person was the hero of the cycle, it was natural to expect that the attempt should have been made, as was the case with the verses of Virgil and others. This great personage is, according to Mr. Parkhurst, the type of a future savior."

Nothing accentuates better than this passage the advantageous manipulation of a universal sacred tradition by the human side of priestly zeal for very human ends. Supplementing this is Higgins’ revealing conjecture, which is almost certainly a bull’s-eye hit at the truth:

"I suspect that the vulgar were taught to expect a new divine person every six hundred years, and a millennium every six thousand; but that the higher classes were taught to look to the year of Brahm, 432,000 years, or perhaps to 4,320,000 years."

The latter number was the Hindu reckoning of the length of the Great Year of Brahm, or a Day of Manifestation. The statement brings out the difference between esoteric and exoteric teaching. And it conveys a most direct hint to guide us in the effort to locate the full truth about the Messianic announcements in days of old. It tears away the whole mask of furtive practice on the part of the ancient priesthood, and discloses the policy that is more than anything else responsible for the world’s uncertainty and confusion over the great doctrine of the Messiah. It tells us clearly that while among the initiated and the intelligent the purely spiritual nature of the Avatar was known and treasured in secret, the masses of uninstructed people were kept hugging the delusion that the cycle was to be heralded and fulfilled by the birth of a great Hero and Savior. "They can not grasp the meaning of a spiritual coming--they must be told it is a man"--might be put as the gist and genius of the exoteric delusion.

Mention has been made of the ancient Avataric theory as embracing ten cycles of six hundred years each, making a "great cycle" of six thousand years, presumably heralding the millennium in the seventh thousand. This--if such was the scheme--would simply represent the six Genesis "Days" (cycles) of active physical world-building, followed by the Sabbath (seventh) Day, consummating the work of creation with the flowering out of divine genius in the highest creature, man, in the seventh aeon. Each period was roughly equated with the "house of a thousand years" already mentioned. The "ten horns" of the Beast would be the ten sub-periods of six hundred years each. About the time of Jesus it was believed that nine of the ten sub-cycles had passed, and world-wide expectation was set to await the coming of the tenth and climactic aeon of the great cycle. We may have here one of the answers to the oft-propounded questions: Why, if there was no historical Jesus, did the whole great movement of Christianity start at that time? There must have been a living personage at that time to give the initial impetus to so great a sweep toward a new religious formulation as took shape in Christianity. Christian writers on Jesus all emphasize the universal deep-seated expectation of Messiah prevalent then. The religious atmosphere was electrically charged with this fervent looking and longing for the aeonial consummation, with its proclaimed advent of the Savior, exoterically believed to be about to descend into the flesh. It will surely come as a shock to many Christians, with minds fed on the all-convincing claims of the Church, to learn that the expectation of Messiah’s arrival was so deep and general that various groups of sectarians in and out of the Christian circle, looking around to locate the true Avatar in the person of some great one, actually picked on more than one prospective candidate. Among those thus marked for Messianic characterization were Apollonius of Tyana, Marcion, Montanus, Simon Magus and Arion, much as Plato and Pythagoras had been considered divine births five and six hundred years before. This probably by no means exhausts the list. And that Marcion and Montanus were chosen for the honor several hundred years after the life of the Jesus figure indicates beyond cavil that there had been no consensus of certitude as to the birth and Messiahship of the man of Galilee. Those who picked later candidates assuredly could not have been convinced that the Christ had come definitely and surely in the man Jesus in the first century.

Higgins cites old works, among them one entitled Tavanibr’s and Bermei’s Travels (Vol. II, p. 106) as speaking of the ancient belief that the second Person of the Trinity had incarnated nine times.

"The Gentiles do hold that the second Person of the Trinity was incarnated nine times, and that because of divers necessities of the world, from which he hath delivered it; but the eighth incarnation is the most notable; for they hold that the world, being enslaved under the power of the giants, it was redeemed by the second Person, incarnated and born of a Virgin at midnight, the angels singing in the air and the heavens pouring down a shower of flowers all that night."

He then goes on to say that incarnated God was wounded in the side by a giant, in consequence of which he was called "the wounded in the side," and that a tenth incarnation is yet to come. He then relates a story that the third Person of the Trinity appeared in the form of fire.

"It is allowed in the Dialogues on Prophecy (Part 4, p. 338) that we are now in the seventh Millenary of the world. This is exactly my theory," writes Higgins. "When Daniel prophesied to Nebuchadnezzar of the Golden Head about the year 603 B.C., he clearly spoke of four kingdoms, including that then going, for he calls Nebuchadnezzar the golden head. . . . These kingdoms are cycles of six hundred years and bring the commencement of the millennium to about the year twelve hundred, according to what I have proved, that the era of the birth of Christ was the beginning of the ninth age of the Romans and Sibyls and the ninth Avatar of India."

It is more than likely that the allegory of the great image in Daniel, whose head was of gold, breast and arms of silver, belly and thighs of brass, legs of iron, and his feet partly of iron and partly of clay, refers to the four elements or planes in the constitution of man and not at all to measurable cycles of years. It is stretching the word "kingdom" pretty far to make it refer to a mere lapse of a few hundred years of historical time. "Kingdom" as used by ancient allegorists denotes a realm, type or stage of consciousness, and nothing temporal or historical in a political sense. Its meaning in the phrases "kingdom of heaven" and "kingdom of God," as well as "kingdom of this world," decry such a rendering. Yet as each kingdom of evolving consciousness was established during a given cycle, there is after all a correlation of the meaning with the time or period sense. But the allegory is clearly referring to evolutionary cycles and not to groups of a few hundred years along the historical time-lapse. Obviously the millennium did not begin at the year 1200, and the time-table of this interpretation sadly miscarried.

But it is not risking much likelihood of error to assert that there is a startling clue to a very definite delineation of the cycle-graph in this image construction that has never hitherto been analyzed or interpreted with the true key. The image of a man from head to foot, composed of a series of elements running in order of fineness and preciousness from gold at the summit to iron and clay at the feet, is conclusively a typing of the composite nature of man, who from his head of gold (spirit) to his feet of miry clay (matter) is a four-ply creature, constituted of spirit (gold), mind (silver), emotion (brass) and sense-body (iron and clay combined), in the allegorical depiction. Higgins is indeed partly vindicated in his judgment of these four element-divisions as time cycles, by a mass of legendary data to be found in the opening chapters of all ancient histories or world cosmographs. It is there said that ancient "poetic" tradition spoke of the reign in the earliest racial dawn of an Age of Innocence when mankind was childlike and knew no evil; and this is called the Golden Age. It was followed by the age of Silver, when life grew a little less halcyon. As man came to adulthood his childlike simplicity and naïveté was replaced by sterner qualities in the Age of Brass. And when finally consciousness had descended fully into the hard realism of earthly embodiment, came the Age of Iron, when the feet of the former angel race were enmired in the heavy clay of sense and body. All the books of the ancient wisdom say that this full course of the descent of the soul into earthly body was consummated in three and a half cycles from angel to man, while also the evolution of the body itself from mineral to human fineness requisite to house the descending spirit was achieved in a similar three and a half cycles or kingdoms. Downward as soul, or upward from the clod as body, man stands exactly where his two constituent elements of god and animal have met and conjoined their powers in the middle of the fourth kingdom counted either way. And this being the background of the imagery in Daniel’s mind, what could be more true and astonishing than that the fourth kingdom should be represented by the half-and-half valence of two symbols, iron and clay? For it is precisely at the point of three and a half stages, kingdoms or cycles from start that life, measured either as soul from above or as body from below, breaks into a twofold balance or fission into two countervailing elements, each of which is the summation of three and a half cycles. Conceived diagrammatically, this would again yield the chiastic structure outlined in an earlier place. Daniel’s grand metal image is therefore a quite true symbolical graph of man’s evolutionary development to his status as a being of three and a half kingdoms or modes of conscious life on both the spiritual and the animal sides of his nature.

On the side of the natural or animal man we have here the basis of a correct interpretation for the first time of one of the pivotal numerical symbolisms in scripture,--the three days in the tomb. "Days" here indubitably refers to cycles, as in Genesis. The text of key significance in the Bible is the verse which reads: "As Jonas was three days in the belly of the whale, so must the Son of Man be three days and nights in the bowels of the earth." The plain meaning is that the unevolved germ of spiritual consciousness must, like a seed, be implanted in matter and evolve through the three lower physical kingdoms, the mineral, vegetable and animal, until in the middle of the fourth or human kingdom it blossoms out to full function and fruition in the organic brain of man.

This clarification also prepares the way at last for the epochal pronouncement that three is not after all the correct number! Three is a blind or cover for the true number, which is or should be three and a half! Evidence for this will be found in the eleventh and twelfth chapters of Revelation, where the number three and a half occurs three times, though it is presented in such cryptic fashion that its true import has been missed. Animal man evolving from sea water rises to full development at the end of three and one half cycles, where it meets soul descending through a corresponding series of three and a half kingdoms of ethereal essence. The body evolving from below thus gives soul its incarnation and divides the area of consciousness with it, sharing its own sense and emotion life with the other’s mental and spiritual powers. Material is not at hand to verify the estimate, but it must be found a curious circumstance, hardly pure coincidence, that Higgins, who gave all such matters life-long consideration, and who did not know of the diagrammatic significance of the three and a half as it has just been analyzed, sets the length of the ministry of the Gospel Jesus at precisely three and a half years. As the estimates of the thousands of scholars who have studied the Bible through the centuries vary from one to three years or more, Higgins’ guess is as good as any.

The important outcome, however, of all this is that the weight of such considerations presses heavily toward the conclusion that the length of the "ministry" of the Jesus figure is wholly numerological allegorism, and has nothing to do with the facts of an alleged biography. Many assign to it one year. This is "the acceptable year of the Lord," or the cycle of astronomical events in the annual round of the solar year, which become the apt symbols of the events in the whole circuit of human evolution. Then there is the three-year assignment, which is the looser use of three instead of three and a half. The true symbolic period of the interrelated and reciprocal ministry of soul to flesh and flesh to soul (as Browning so well notes) is three and a half "years" or "days." As the two chapters in Revelation also so clearly bring out, the meaning behind the number 1260, given there twice, is that it is the number of days in forty-two months (also mentioned twice), or three and one half years. Daniel gives the same number, but for some reason as yet unfathomed he gives also the numbers 1290 and 1335 in the last verses of his book. Whether some zealous scribe deliberately altered the number 1260 to the other figures to throw the exoteric mind off the scent is only to be guessed. The full number of days in three and a half years would be 1278. The computation in Revelation that yields 1260 counts thirty days to the month. Just as is the case with the dates of Easter and Christmas, the fact that definite numerical (or historically factual) figures are not given indicates mathematical or astronomical symbolism. The "history" is discredited at every turn.

Higgins calls attention to the noticeable item that comes to light in the study of ancient cycles, that there were always two classes of Avatars running at the same time. Yet, he explains, though there are two, they are after all but one. This was because the Avatars were identical with the cycles, and the two cycles, united, formed a third. He does not clarify this last, but possibly means that the cycle gains a wholly new understanding when it is seen that the Avatar (as a divine "messenger") is the gist, as it were, of the time cycle. The time period is the Avatar in one sense; the Messenger (or more properly the Message) is the Avatar in another sense; and the two combined yield the complete meaning of the term. If he means that two cycles of six hundred years each unite in length and form a third cycle of twelve hundred years, the meaning may be thus simplified. Naturally the multiples of smaller cycles would form greater cycles. He does not seem to imply that the "third" cycle is composed of the ten presiding geniuses or Neroses, and the ten presiding geniuses of the signs of the zodiac. The Neroses and signs revolve over and over and cross each other, so that finally at the end of the ten signs they conclude at the same time after a period of 21,600 years; thus founding the great cycle. Or if the period be doubled, we have a larger cycle of 43,200 years, which, taken ten times, gives the still greater cycle of Brahm, of 432,000 years.

The word "mundus" (Lat. "the world") itself was used to refer to a cycle, Higgins claims. He traces the name of Cyrus’ mother, Mundane, to the combination of "Mundus" and "Anna" (a year), meaning "the year’s cycle" or circle of the year, "Cyrus" means the sun!

But the central word in this connection is the Greek aion, "aeon" or "age." The mistranslation of this word in the phrase teleuten aion in the Bible as "the end of this world," instead of "the end of the cycle" has been productive of more mental havoc and psychological suffering on the part of millions of misguided dupes than perhaps any other crude bungling of rendition in all the scriptures. To be sure, the final conclusion of great cycles that run over millions of years may fall synchronously with the extinction of life on our planet. But this falls quite outside the pale of any meanings commonly given to religious interpretation. Many cults have used the phrase--"end of the world"--to justify their wild millennial and eschatological expectations. They took it literally to mean the incidence of the great final cataclysm. But any interpretation which envisages the possibility of a planetary crisis within less than several millions of years must be regarded a farrago of childish nonsense.

A remark dropped by Higgins may be very helpful in solving one of the everlasting perplexities of Old Testament meaning: the great ages of the Biblical "patriarchs." Says Higgins: "The age and its hero personage have been confounded"! Here is the most likely solution of the great conundrum of Methuselah’s nine hundred and sixty-nine years. Not the man, but the age which bore his name, reached the extended limit.

The ninth age was to bring a blessed infant whose coming would restore the beatific Age of God that went out when Paradise was lost. The age, not the child, was to live six hundred years. The coming of this infant was the nub of the expectant faith of the Oriental world for many centuries. Moreover he was to be the ninth (or tenth) great Avatar and close out one of the greater cycles of six thousand years. Nations vied with one another in claiming him as the product of their religion and their national life. He was to be of the lineage of their exalted royal house. Every sect of religionists following the millenary system believed itself to be the favorite of God. Therefore of course its people believed that the Avatar would appear among them. They were therefore ready to catch at any extraordinary person as the great one sent to be the desire of all nations. Thus, says Higgins, we have several ninth and several tenth Avatars running at the same time in different places. Bishop Horsley, he says, could not help seeing the truth that the Fourth Eclogue of Virgil referred to the child to whom the kings of the Magi came to offer presents. He adds the detail that Scipio Africanus, Buddha, Arion, Hercules, were pointed to in many places as the child of Virgil’s prophecy. He adduces the fact--if it is such--that Augustus, Solomon and others who bore Messianic reputations were strangely enough all of a ten-months pregnancy,--to fulfill, one assumes, the tenth Messianic numerical status. Also Alexander, as well as several Hindu Sages, as Salivahana and Gautama, bore the mantle of divine birthhood, being said to have been produced by a serpent entwining around their mothers. As a symbol of divine wisdom, the immaculate conception through a serpent’s impregnation of the mother could well have been one of the forms of allegorical depiction in archaic usage. The Naga or Serpent was a universal symbol of all evolution, and the cycles of seven-period evolution did make the Universal Mother--Nature--pregnant and fruitful.

That there was much credence in the Avataric cycles in the early Church itself is evident from many things. For instance Theodoret is confused about the Christos, stating that sometimes he is regarded as a spirit, and sometimes that he had a virgin for a mother, while again it is written that he was born as other men. And others claim, he says, that the Christ in Jesus reincarnates again and again and goes into other bodies, and at each birth appears differently. Hippolytus, writing of "heretical" beliefs, says Christ is held to be the son of Sophia (Wisdom) above, that he was the male potency of God when the Heavenly Man descending, separated into the two poles of being, spirit and body, and that the Holy Ghost is the female power.

Mead includes the "Holy Spirit" as one of the names of the Mother Sophia. Also "She of the Left Hand" as opposed to the Christos, "Him of the Right Hand." The Christian creed, which speaks of the Son, who sitteth on the right hand of God, is thus using Gnostic terminology and imagery. And both Gnostics and orthodox Christians were using imagery drawn from long anterior systems. It would be interesting to enlarge upon the Gnostic schematism or systemology which outlined the creations in the microcosmic and macrocosmic phases, and set the elements of the universe in proper relation in the great plan. The purpose of the whole of Life’s creational energization of the universe was to evolve mind to perfection. The emanation and evolution of the World-Mind in cosmogenesis, and of the human mind in anthropogenesis, is the main interest of the secret and sacred science of old. Midway between the upper worlds of spirit and the lower worlds of material constitution, Sophia, Wisdom, has been dwelling. There between the Ogdoad, or Eight Great Powers of Light above, and the Hebdomad, or Seven Spheres of psychic and material substance below, she fashioned her house, and there she mediates between the two worlds of being. In Proverbs (9:1) we have the statement of this in remarkably direct form: "Wisdom hath builded her house; she hath hewn out her seven pillars." For she projects from above the Types or Ideas of the Divine Mind into the cosmos, stamping them by her power upon the plastic substance of the matter below. But a long disquisition sets forth how she attempted of herself, without the informing power of the First God, to give form to the creation, and failed. This is called the Great Abortion, the effort, so to say, of matter, without the aid of formative Mind, to stamp logical form upon the material universe. Lost and wandering in chaos, then, she is represented as being rescued by Divine Love, or the Christ Aeon, which, like the Christ of the Gospels who healed the abortion of the woman with the issue of blood through the power flowing into her from her touch with his garments, stopped her fruitless wastage of life-blood and made her fruitful for the production of the Sons of Mind. Thus was her abortion stopped and she became the fecund mother of the Mind-born creation. So productive indeed did she become that she was named by a name opprobrious among men, but descriptive purely of her endless and teeming fecundity--the Great Harlot. Mead lists other of her names: Man-Woman, Prouneikos or the Lustful One, the Matrix, the Genetrix, Paradise, Eden, Achamoth, the Virgin, Barbelo, the Daughter of Light, Ennoea, the Lost or Wandering Sheep, Helena and many more.

The "abortion" spoken of by the Gnostics is in many respects just another representative version of the virgin birth. It depicts the effort of pure matter to produce the creation, as it was expressed, "without a syzygy" or pair of opposites. Nature, the eternal Mother, had to be fecundated by the germ of Mind, projected from the male aeon. The Holy Ghost, the power of the highest, had to come upon her, to end her abortive virginity and make her the Mother of the Worlds.

A variant of the virgin birth typology that emphasizes the abortive aspect by means of the additional feature of life-long barrenness, is found in the stories of at least four women in the Bible, Sarah, Hannah, Machir and Elizabeth, who in their old age are made to bring forth the divine child. The import of this allegorism is of course that Mother Nature only succeeds in finally producing her child-product, the Christ consciousness, far along in her creational effort, near the end of her cycle, or in her "old age." She could not give birth to the Christ-child until six long aeons of physical effort had at last brought the creation of the brain of man, in which such a specialized ray of Mind could function. The birth of the Savior-consciousness in any cycle would come in the seventh or last round of the period, therefore in the old age of the mother-nature forces.

Massey has well analyzed the virgin motherhood and what lay behind it. Of Isis he says she was the virgin mother who produced a purely natural and hence spiritually abortive or inferior type of creation, "without the fatherhood," but who regenerates or gives new birth to the "dead" Osirian powers of Mind, buried hopelessly in her material womb, until she is fructified by the later copulation with the Christ aeon, or Holy Ghost.

There is the story of Salivahana, a divine child, born of a virgin in Ceylon, which shows such close affinity to that of Jesus that it would be hard to deny a common source for both. He was the son of Tarshaca, a carpenter. His life was attempted in infancy by a tyrant who afterwards was killed by him. Most of the other circumstances, with slight variations, are the same as those told of Krishna. Western scholars have been too blind to the obvious inferences from such identities in comparative religion. Bali, Semiramis, or Eros, Buddha and Cristna had long before the "time" of Jesus suffered crucifixion in like fashion as narrated of him. Moreover Salivahana was again a ninth Avatar. The affirmation was made that the tenth Avatar would come in the form of a white horse. The Hindu Bala Rama, says Higgins, is another cycle of Neros, or Cristna of the Ram sign. Rama was to Cristna what John was to Christ. Rama, he asserts, was known by the names of Menu and Noah. He also points to the striking similarity between Noah and Janus, the Roman god of opening doors, and says their virtual identity has been admitted by every writer upon these subjects. In the Tibetan language, he says, John is called Argiun (Ar-John), and was the coadjutor of Christna. It seems evident that these two are the Tibetan counterparts of the great epic characters in the Mahabarata, Arjuna and Krishna, whose names are not very far in sound and spelling from John and Christ! And the related characters occupy exactly the same or corresponding positions, forerunner or lower way-opener, and following Lord. Even the so-named Fish-Avatar of Vishnu in Berosus’ account of the Chaldean Genesis, Ioannes (Joannes), avers Higgins, was blended with the ninth Avatar. Jesus is called a Fish by Augustine, who says he found the purity of Jesus Christ in the word "fish," "for he is a fish that lives in the midst of the waters." Both Jonah and Hercules were swallowed up by the sign of the Fishes, at the very same place, Joppa, and for the same period of three days. (Dupuis, Histoire de Tous Les Cultes, pp. 335, 541.) The sun was called Jona, as appears from Gruter’s inscriptions, says Higgins. Augustine also writes that "Ichthys" (Greek: "Fish") "is a mystical name of Christ, because he descended alive into the depths of this mortal life, as unto the abyss of waters." Lundy (Monumental Christianity) says the early Christians drew a fish on the sand as a Lodge sign.

Enoch refers to the shed blood of the crucified elect long before the time of Jesus.

All these identities, correlations, equivalences, can not be sheer coincidence. When coincidence is a constant element in a hypothetical situation, it is considered proof.