Things you should have been taught when you were five
μοναδσ - The monad another popular word to endlessly discuss the meaning of never discusses the value of the mnemonic and the mnemonic is a value and the value is 365. A number that indicates completeness in twelve, seven, four and 360 + 5 other ways and a number that was well known to the Egyptians as the length of a year long long before the Gregorian calendar was introduced.
One of the first dialogues of Plato I remember reading is Cratylus which has the subtitle, 'what's in a name'. as was my habit then of thinking what Plato was using the sound of a particular word to evoke the idea of another, after listening to the dialogue I thought yes, what's in a name if we make up nonsense meanings when there is some underlying original meaning, this will surely crater us. I don't remember if that was before or after reading Meno and thinking this is really meant to make a
joke of the idea of someone saying Me know that.
I asked the librarian to cite the occasions where Plato used the names Zeus Hermes and Apollo and while the use of Hermes is sparse, Zeus and Apollo get a good verse or two in Cratylus. here are a couple of snippets that seemed interesting and might be fodder for deeper inquiry for the work you are doing.
to begin with it makes sense to know when these mnemonics began to appear on the available permanent record and here is the answer developed by your local librarian:
-- 'The first cited uses of the names Zeus and Hermes were recorded in the 13th century BCE on Mycenaean Linear B tablets. Apollo, however, does not appear in those early Bronze Age records; his earliest definitive appearance occurs in the 8th century BCE in the epic poems of Homer'. ---
Obviously the Myceneans and Homer came up with the idea for using these mnemonics as "words" or names from somewhere and clearly the Egyptians had been developing their Arithmetic and Geometry and memory by mnemonic skills long before 800 to 1300 bc...
Here are the verses on Ζευσ from Cratylus 396-397 including the verse leading into the discussion of Zeus...
from this library book https://classics.mit.edu/Plato/cratylus.html
++++++++++++++++++++++++++++++++++++++++++++++++++++++
Soc: And his father's name is also according to nature.
++++++++++++++++++++++++++++++++++++++++++++++++++++++
Soc: And his father's name is also according to nature.
Her: Clearly.
Soc: Yes, for as his name, so also is his nature; Agamemnon, admirable for remaining, is one who is patient and persevering in the accomplishment of his resolves and by his virtue crowns them and his continuance at Troy with all the vast army is a proof of that admirable endurance in him which is signified by the name Agamemnon. I also think that Atreus is rightly called; for his murder of Chrysippus and his exceeding cruelty to Thyestes are damaging and destructive to his reputation- the name is a little altered and disguised so as not to be intelligible to every one, but to the etymologist there is no difficulty in seeing the meaning, for whether you think of him as ateires the stubborn, or as atrestos the fearless, or as ateros the destructive one, the name is perfectly correct in every point of view. And I think that Pelops is also named appropriately; for, as the name implies, he is rightly called Pelops who sees what is near only o ta pelas oron.
Her: How so?
Soc: Because, according to the tradition, he had no forethought or foresight of all the evil which the murder of Myrtilus would entail upon his whole race in remote ages; he saw only what was at hand and immediate, - Or in other words, pelas (near), in his eagerness to win Hippodamia by all means for his bride. Every one would agree that the name of Tantalus is rightly given and in accordance with nature, if the traditions about him are true.
Her: And what are the traditions?
Soc: Many terrible misfortunes are said to have happened to him in his life- last of all, came the utter ruin of his country; and after his death he had the stone suspended (talanteia) over his head in the world below- all this agrees wonderfully well with his name. You might imagine that some person who wanted to call him Talantatos (the most weighted down by misfortune), disguised the name by altering it into Tantalus; and into this form, by some accident of tradition, it has actually been transmuted. The name of Zeus, who is his alleged father, has also an excellent meaning, although hard to be understood, because really like a sentence, which is divided into two parts, for some call him Zena, and use the one half, and others who use the other half call him Dia; the two together signify the nature of the God, and the business of a name, as we were saying, is to express the nature. For there is none who is more the author of life to us and to all, than the lord and king of all. Wherefore we are right in calling him Zena and Dia, which are one name, although divided, meaning the God through whom all creatures always have life (di on zen aei pasi tois zosin uparchei). There is an irreverence, at first sight, in calling him son of Cronos (who is a proverb for stupidity), and we might rather expect Zeus to be the child of a mighty intellect. Which is the fact; for this is the meaning of his father's name: Kronos quasi Koros (Choreo, to sweep), not in the sense of a youth, but signifying to chatharon chai acheraton tou nou, the pure and garnished mind (sc. apo tou chorein). He, as we are informed by tradition, was begotten of Ouranos, rightly so called (apo tou oran ta ano : from looking upwards) which, as philosophers tell us, is the way to have a pure mind, and the name Ouranos is therefore correct. If I could remember the genealogy of Hesiod, I would have gone on and tried more conclusions of the same sort on the remoter ancestors of the Gods,- then I might have seen whether this wisdom, which has come to me all in an instant, I know not whence, will or will not hold good to the end.
Her: You seem to me, Socrates, to be quite like a prophet newly inspired, and to be uttering oracles.
Soc: Yes, Hermogenes, and I believe that I caught the inspiration from the great Euthyphro of the Prospaltian deme, who gave me a long lecture which commenced at dawn: he talked and I listened, and his wisdom and enchanting ravishment has not only filled my ears but taken possession of my soul, and to-day I shall let his superhuman power work and finish the investigation of names- that will be the way; but to-morrow, if you are so disposed, we will conjure him away, and make a purgation of him, if we can only find some priest or sophist who is skilled in purifications of this sort. Her: With all my heart; for am very curious to hear the rest of the enquiry about names.
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
---Now if one was not familiar with the geometry of the Geometric mean https://en.wikipedia.org/wiki/Geometric_mean
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
---Now if one was not familiar with the geometry of the Geometric mean https://en.wikipedia.org/wiki/Geometric_mean
and the diagrams that are popularly used to make that relationship as clear as it clearly is involving an arc and a set of lines connecting the arc above to the lines lined up below where the diameter of the circle is found......
some or all of what Plato has Socrates relate here might be just words to fill the space on the page while to the true Pythagorean they might just be music to the ears of one looking for the monad among the many.
When 612 is equal to the square root of 353 x 1061 the sentence takes on an entirely different significance and one in the true sense of the word monad would have thought that the scholars at Cambridge would have made this obvious real
re·la·tion·ship common knowledge and not something reserved for a two hour lecture only available to paying customers.
particularly when 353 + 1061 add up to 1414 a fatherly version of 1.414 the child like permanent soul of the square root of two.
and to take the tone to the next octave one must continue with the verse......
"The name of Zeus, who is his alleged father, has also an excellent meaning, although hard to be understood, because really like a sentence, which is divided into two parts, for some call him Zena, and use the one half, and others who use the other half call him Dia; the two together signify the nature of the God, and the business of a name, as we were saying, is to express the nature."
---and it goes on
" ... and we might rather expect Zeus to be the child of a mighty intellect. Which is the fact; for this is the meaning of his father's name: Kronos quasi Koros (Choreo, to sweep), not in the sense of a youth, but signifying to chatharon chai acheraton tou nou, the pure and garnished mind (sc. apo tou chorein). He, as we are informed by tradition, was begotten of Ouranos, rightly so called (apo tou oran ta ano) from looking upwards; which, as philosophers tell us, is the way to have a pure mind, and the name Ouranos is therefore correct.
---Now if one again was not of a Pythagorean bent and inclined to think like a plucked string or not familiar with the Greek number system the second verse might make as little sense relative to reality as the first and with the musicians ear and a pair of eyes one comes to see that OURANOS ΙΣ a mnemonic for the number 891 which given the two O's used in the 'name' might lead the thinker to think has something to do with circles and find at 891 / 3.14 where that irrational circle to line rationalizer 3.14 divulges the truth of the diameter forming the circle of circumference 891 the value 283.75796178....rounded up to 284.
Which, if one was wanting to make the value of the value and the relationship with the circle memorable, one might think to create the mnemonic Θεοσ for. Theos being a translation for the original Greek 'name' that is popularly translated by your local librarian to some version of the word dog spelled backwards or the word good missing one of the O's that Ouranos has two of ....but what's in a name as they used to say back in the day. And before is was a dog turned around backwards it was the mnemonic for the value 284.
If you are interested in where these non original ideas come from, the book that set me off on this particular path of particulate direction requiring certainly no CERN to unravel is available at the library sitting there in front of you right here
If you are interested in where these non original ideas come from, the book that set me off on this particular path of particulate direction requiring certainly no CERN to unravel is available at the library sitting there in front of you right here
https://archive.org/details/jesuschristsunof0000fide
and if you are short on ideas for entertainment tonight, listening to the part of Socrates read with the particular emphasis that the words deserve in the way they were written you can go here and be as entertained as you can be while being educated
and if you are short on ideas for entertainment tonight, listening to the part of Socrates read with the particular emphasis that the words deserve in the way they were written you can go here and be as entertained as you can be while being educated
https://youtu.be/k2bqhEW3Y-c?si=rZFvra-JBBE-0jn7&t=1586
Amen my friend may the music of the spheres be with you always.
Amen my friend may the music of the spheres be with you always.
Homework for today++++++++++++++++++++++++++++++++++++++++++VVVVVV
Now the question becomes what was the practice of the average egyptian "priest" who needed to calculate the area of circled things before some navel gazing shiny penny interested in being perfectly correct with their irrational relationship defined approximations using newly minted coin as the idea of Pi π said to be the perfection
that only the best of the best would choose to use as the best of the best irrational representative of the diameter to circumference relationship.
And as any socratic thinker would think to do, the first place to go would be to the library and ask the local non local librarian how such a thing is remembered by the people who remember such things. to wit:
Rather than using an isolated irrational non constant like pi = 3.14159....., Egyptian scribes based all their circular geometry calculations on a constant proportional rule as revealed in Rhind Papyrus Problem 48. Where this universal ruler of geometry and life itself, not to mention music is found as 8/9 an is the defining interval definer.
Well known to the students of GEΩmetria and GeΩmetry as .888 and the associated
mnemonic ΙΗΣΟΥΣ 10 + 8 + 200 + 70 + 400 + 200
200.141 x 1.414 x 3.141 = 888.90
it is stated that a circle’s circumference fits inside the concentric bounding square in a close enough for horseshoes ratio of 64 to 81 where 64/81 is the square of 8/9 and with a little adjusting even more closely using 64/81.5 and yet closer using 64/81.49
These approximations being found from the larger picture where 256 / 81 is known
to be C4/E2 in the electromagnetic spectrum of sound and color where
256 / 81 = 3.16 and 256 / 81.5 = 3.141101 and 256 / 81.49 = 3.1414
bringing 414 the virtue of virtue into the bigger picture and bringing the approximation of the approximation to within 327 hundred thousandths of
an approximation that only a shiny penny with a Harvard Degree could be
happy with.
According to Problems 48 and 50 of the Rhind Mathematical Papyrus, the Egytptian method for determining a circle's area were:
1. "Subtract 1/9 of the diameter, and square the integer part of the remainder
where subtract 1/9 is equal to multiply by 8/9 to find the value needed
the remainder being equal to (8/9 x the diameter)^2 revealing
the forbidden area"
The root case being a circle with diameter 9
using the π =3.141... method to find the area
= (π x D^2)/4 yields area 63.617251...
using the 8/9 method to find the area = (8/9 x 9)^2 = 64
the difference in results is within 6 thousandths
alternatively use 64/81.5 as the rational diameter to Circumference ratio
where 256/81.5 = 3.14110429....relative to 3.1415926....
2. To find the Area of the circle then Square the diameter and
multiply the square area by 64/81.5
for the circle with diameter 9 then area
= 9^2 x 64 / 81.5 = 63.60736
the difference in results is within 2 ten thousandths
The following spreadsheet showing where the difference lies the way Harvard does not in thousandths and ten thousandths available for free here
some additional non Harvard sourced musings of a pre
twentieth century man included below for your
edification highlighted by the not so
famous universal relationship
of ΟΥΡΑΝΟΣ το ΘΕΟΣ
Chapter V
Names of the "Gods"
With respect to the early history of the world, we
are at present in the hands of a school of teachers
whose attention is divided between the deductions
of science and the traditions of antiquity; and
since there is much doubt about the primitive
Condition of man, so there is no certainty about the
origin of language. Amongst the nations of
Christendom, the "traditions" generally affirm
that the Elohim spoke in the Hebrew tongue, and
taught the letters of that language to Adam, who
was the first, and, owing to his nearness to divine
inspiration, the most perfect philologist. Theo-
philus Gale admirably expresses the ancient view
in his "Court of the Gentiles" (vol. ii., p. 6):
" The first created divine institutor of all
Philosophie was Adam, who without all peradventure
was the greatest among all mere mortals that ever
the world possessed; concerning whom the
Scripture tells us (Gen. ii. 19, 20), that "he gave names
to every' living thing*
^
* This is also repeated in the Koran (ch. ii.) God "taught
Adam the names of all things, and then proposed them to the
angels, and said, Declare unto me the names of these things if
ye say truth. They answered, Praise be unto thee, we have no
knowledge but what thou teachest us, for thou art knowing and
wise. God said, O Adam, tell them their names. And when
he had told them their names, God said, Did I not tell you
that I know the secrets of heaven and earth, and know all that
"which ye discover and that which ye conceal ?
which argues his great
sagacity and philosophic penetration into their
natures... for Adam could, by his profound
philosophy, anatomize and exactly prie into the
very nature of things, and then contemplate those
glorious ideas, and characters of created light
and order, which Divine Wisdom had impressed
thereon. And that Plato had received some
broken tradition, touching this philosophy of
Adam, is evident from what he lays down in his
'' Politicus" and elsewhere, touching the golden
age or the state of innocence, wherein he says
our first parent was the greatest philosopher
that ever was. And Baleus (' De Script. Brit.
Cent. X.,' Praefat.) tells us, "That from Adam all
good arts and human wisdom flow, as from their
fountain. He was the first that discovered the
motions of the celestial bodies, the nature of plants,
of living, and all other creatures he first
published the forms of Ecclesiastick Politic,
economick government.. . . From whose school
proceeded whatever good arts and wisdom were
afterwards propagated by our Fathers unto
Mankind. So that whatever Astronomie, Geometrie,
andother Arts contain in them, he knew the whole
thereof!"
The Hebrew letters were carefully
transmitted by him to posterity, and religiously
preserved, till after the addition of new languages
at the fall of the Tower of Babel.
On the other hand, if we turn to the legend of
science, we learn a totally different account of the
creation of the world. The affair, we are told,
took place at a time incredibly remote, and in a
manner both vague and uncertain. The very
name of the Elohim, who created and instructed
our father Adam, is not even mentioned. For
the primitive man, according to science, was not
born of great stature, nor endowed with pre-
eminent faculties, which made him at once fit to
receive a profound and abstruse philosophy from
the mouth of a paternal God. Instead of which,
he was merely an animal who had risen from very
small beginnings, and had gradually improved
himself, as his opportunities permitted, till,
probably to his own surprise, he discovered that he
was a man. And then, still retaining his old
faculty of getting from worse to better, he
ultimately learned to speak, to write, and to practise
all other arts. This history, as far as it goes, is
plausible and probable enough, but it lacks the
fulness, which is the strong point about the
traditions. There everything is specific and defined
the story is complete. the very generations from
the creation of the world are counted and the
years recorded while science, on all these highly
interesting points, has nothing but a few guesses
to offer.
The traditions, when received according to the
letter, are crude, childish, and unquestionably
fabulous.
but since science has so little to tell us,
we are compelled to fall back upon them, and
make the most of their information. In fact, it
must be admitted that authoritative knowledge of
the archaic history of man does not exist. All
that is known of human affairs is confined to a late
and recent period. This will be most apparent
when it is remembered how little has been
ascertained about the Egyptians, who lived only a few
thousand years before our own time, and who
represent the culmination of a vastly remote
civilization, of which we know little or nothing. Indeed,
such is the scantiness of our knowledge of still more
recent times, that it cannot now with certainty be
ascertained whether Plato or Moses is the older
writer.*
*According to Josephus, Apion thought that Moses led the
Israelites out of Egypt in the seventh Olympiad (749 B.C.), but
this date is uncorroborated, and agrees with no other account.
The LXX. declare that he lived a.m. 3839, while the Hebrews
put the year of the exodus at a.m. 2423. None of these dates,
however, can be supported by any evidence whatsoever.
Although the scientist is justified in disregarding
the traditions when these are offered as literal
facts, he is nevertheless himself quite as much at
fault in his attitude towards them as the serious
people, who have brought discredit upon all
ancient history. For his misconception as to the
value of the traditions is due to his entire
ignorance of their meaning, and since this ignorance has
come about through the neglect of those critical
methods formerly in use among the old
interpreters, if we are to understand the ancients at all,
it is clear that we must return to the old manner of
criticism. The absence, at the present day, of an
illuminated class, and the consequent lapse of the
old traditional knowledge, has left us without the
guidance which was required for the explanation
of the mystical compositions of the old poets and
law-givers. Therefore, our only course must be
to try and recover that knowledge which could
transform an apparently stupid fable into the
statement of some intelligible, and, more or less,
important fact.
==================================
In the old Greek market-place, which was the
centre or omphalos of the town, there generally
stood an upright Hermes to mark the crossing of
the two lines, which indicated the four quarters of
the universe, and which meet at its centre. The
earth, being in the centre of the cosmos, was
symbolized by a cross, and
represented, in the old astronomical system, the
omphalos or navel of the universe. Delphi, as is
well known, marked the supposed crossing of these
imaginary lines in Greece, while Jerusalem occupied
a similar position in Palestine and the same
practice existed in Egypt, Thebes being an om-
phalos in that country. In Italy the Romans
called the crossing place the cardo, from which we
derive the name, cardinal points.
200.141 x 1.414 x 3.141 = 888.90
two hundred x root two x the circle rationalizer
= ΙΗΣΟΥΣ
makes no difference if you use the imaginary computer
generated version of π = 3.141
or the natural electromagnetic
generated verson
256 / 81.5 = 3.141
=====================================
Κρατυλοσ
a Mnemonic for 1121
The oldest treatise upon names which has come
down to us from antiquity is Plato's "Κρατυλοσ"
This dialogue was written to illustrate the origin
of words, and to account for the reasons and
motives which influenced the ancients in imposing
their names upon gods and things, and it
consequently affords us the most reliable information
available as to the views of the Greek philosophers
upon this subject. But we are at once confronted
with the difficulty as to how this treatise is to be
interpreted. Mr. Jowett, for instance, says:
'I am not one of those who believe Plato to have
been a mystic, or have had hidden meanings'
and again:
" Plato was not a mystic, nor in any
way affected by the eastern influences which after-
wards overspread the Alexandrian world. . . but
one who aspired only to see reasoned truth, and
whose thoughts are clearly expressed
in his language."
If Mr. Jowett's emphatic opinion could
only settle the difficulty, we should have no further
trouble in the matter, but unfortunately this opinion,
so far as we know, is unsupported by the testimony
of a single ancient author ; at any rate it would be
easy to bring forward innumerable assertions to the
contrary, which are quite as credible as any
statement of Mr. Jowett's.
The Neo-Platonists claimed
to have had a secret tradition, which had been
received from Plato himself, and handed down by
the successive members of the school ; and by this
knowledge they professed to interpret the works
of the Master. According to St. Clement of Alexandria,"
It was not only the Pythagoreans, and
Plato, that concealed many things, but the
Epicureans, too, say that they have things which may
not be uttered, and do not allow all to peruse those
writings. The Stoics also say, that by the first
Zeno things were written which they do not readily
allow disciples to read, without their first giving
proof whether or not they are genuine philo-
sophers. And the disciples of Aristotle say, that
some of their teachings are esoteric and others
common and exoteric. Further, those who in-
stituted the mysteries, being philosophers, buried
their doctrines in myths, so as not to be obvious
to all." It is evident, therefore, if St. Clement
was not mistaken, that all the Greek philosophers
expressed their doctrines mystically. And it must
be remembered that the Greeks, amongst whom
St. Clement lived at Alexandria, were the sons
and grandsons of the men who had learned their
philosophy in the schools at Athens, and there is
no reason to suppose that the mere change of
locality brought about such an entire change in
the method of philosophizing as Mr. Jowett would
have us believe. Admitting that about this time
the influence of what remained of the ancient
Egyptian wisdom was affecting the current of
thought, it is still ridiculous to suggest that the
allegorical and mystical method had not been
practised by the old philosophers in Greece.
Besides, the Alexandrian Greeks were only going
back to the fountain-head of all their original
speculations.
for, according to the evidence of
their own historians, their entire theology and
philosophy was first learned among the Egyptians.
All the Christian Fathers declared for the
symbolical, and not the literal interpretation of ancient
philosophy, which they regarded in the light of
their own Scriptures. They believed that Plato
had had access to the Hebrew law, and had based
his philosophy upon it. This view was held by
all Christians, down to the nineteenth century.
St. Clement quotes Aristobulus to that effect: "And
Plato followed the Laws given to us, and had
manifestly studied all that is said in them."And
Numenius, the Pythagorean philosopher, expressly
writes:
" For what is Plato, but Moses speaking
in Attic Greek?" This latter statement, that
Plato had borrowed his ideas from the Hebrew
Scriptures, may have been a mere fiction, invented
by the fathers to give greater authority to the new
Gospel. But whether they really believed it or
not, there is no doubt that all educated Christians,
down to within quite recent times, recognized the
identity of the Greek and Hebrew philosophy, and
throughout the Middle Ages even went so far as
to make the works of Plato and Aristotle the
textbooks of theology. Now, making every possible
allowance for delusion and stupidity on the part of
the Fathers, is it likely that, living as they did in
the midst of the Pagan world, with the
opportunity of being instructed by the Sophists, and
even being initiated into the Eleusinian mysteries,
as St. Clement was, they could have made a
mistake, which involves the misunderstanding of every
philosophical and theological system that had ever
been propounded? No doubt the Christian
Fathers were not the most skilful of philosophers,
but neither can we regard them as being the
hopeless imbeciles which we should be compelled to do
if we are to believe Mr. Jowett. And it must not
be forgotten, that skilful or otherwise, these
christian philosophers were skilful enough to prevail
against all their rivals, and establish their system
as the permanent creed of subsequent ages.
Having chosen to follow the united voice of the
ancients as to the mystical nature of the Platonic
philosophy, it now remains to show what
mysterious facts may be elicited from the discussion
about names in the Κρατυλοσ.
++++++++++++++++++
The bulk of the argument is put into the mouth
of Socrates, who undertakes to instruct the others,
as to the derivation of the various words. He
speaks throughout in a distinctly flippant tone, and
as usual, need not to be taken too seriously. There
are the inevitable allusions to the geometrical
mysteries, and apparently the aim of the whole
piece is directed to play upon the numerical values
of the different words, without arousing the
suspicion of the uninstructed.
The opening paragraph has been numbered by
Stephanus 383, and it begins
by Hermogenes saying
'Our friend Κρατυλοσ has been arguing
about names.. he says. . . that there is a truth or
correctness in them, which is the same for Hellenes
as for Barbarians. Whereupon I asked him,
whether his own name of Κρατυλοσ is a true name
or not, and he answers 'Yes.'
And Σωκρατησ,
(a mnemonic for the value 1629)
I ask and he replies 'Yes'
'Then every man's name, as I tell
him, is that which he is called?
To this he replies
'If all the world were to call you Hermogenes,
that would not be your name?' And when I am
anxious to have a further explanation, he is ironical
and mysterious, and seems to imply that he has a
notion of his own about the matter, if he would
only tell, and could entirely convince me if he chose
to be intelligible.*
*The Sophists appear to have been
the Pagan gnostics or
cabalists, as Plato explains:
Soc. And what is the nature of
this truth or correctness of names ?
That, if you care to know,
is the next question.
Her. Certainly I care to know.
Soc. Then reflect.
Her. How shall I reflect ?
Soc. The true way
is to have the assistance
of those who know,
and you must pay
them well,
both in money
and thanks
these are
the Sophists."
Socrates replies: Son of Hipponicus, there is
an ancient saying, that "Hard is the knowledge of
the Good." And the knowledge of names is a
great part of knowledge.
Thus at the very outset, there is more than a
hint given us, that Κρατυλοσ knew more than he
was willing to reveal on this subject, and the state-
ment of Socrates, that knowledge is greatly
concerned with names, may be taken mystically, for
since the word Ονομα - a name - is a mnemonic
for the number 231
and
Το Ονομα - the name - is a mnemonic for the
number 601
the number 601 being the width of the vesica 1041 1/2
units long and the radius of the circle
of the zodiac contained in
the Holy Oblation
and this is equal to
the mnemonic Κοσμοσ = 600
where 601 X 1.7322 = 1041.05
.png)
he means, that those who know all that
is contained in that number have a great part
of knowledge, and further, when the opinions of
Plato are examined, they will be found to be
entirely consistent with the supposition that the
Greeks were in the habit of regarding names as
numbers, and connecting these with the measures
of the universe, and the cabalistic or traditional
order of the Canon. We are told, that "the first
imposers of names were philosophers,"
and legislators.
By legislators, we suppose he means the
men who formulated the Law, as the Jews use
the expression, when applied to 'the five books of
Moses', which constitute the exposition of the rule
or Canon.
And it is said,
" Naming is an art, and has artificers"
and again,
"he who by syllables
and letters imitates the nature of things, if he
gives all that is appropriate, will produce a good
image, or in other words, a name."
At another time Socrates is made to say,'
"By the dog of Egypt, I have not a bad notion,
which came into my head only this moment
I believe that the primeval givers of names
were undoubtedly like too many of our
modern philosophers, who in the
search after the nature of things are always getting
dizzy, from constantly going round and round, and
then they imagine, that the world is going round
and round, and moving in all directions and this
appearance, which arises out of their own internal
condition, they suppose to be a reality of nature they
think there is nothing stable or permanent, but
only flux and motion, and that the world is always
full of every sort of motions and change. The
consideration of the names I mentioned has led
me into making this reflection.. . . Perhaps you
did not observe, that in the names, which have
been just cited, the motion, or flux, or generation of
things is most assurely indicated."
The above passage may reasonably be taken to
mean, that the names referred to, in setting forth
the three laws of the universe," motion, flux, and
generation"
are symbols of the powers of creation and the world.
Again, he says,
"A name rightly imposed ought
to have the proper letters. And the proper letters
are those which are like the things."
In another place, in reply to a statement of Kratylos,
that a name wrongly spelt is not a name at all, he says,
"I believe what you say may be true about
numbers, which must be just what they are, or not be
at all."
This last sentence is the only open suggestion,
in the whole dialogue, that names have a
numerical value. But in the following passage, we
are able to put this supposed allusion to numbers
to the test, and discover Plato's method of dis-
closing his "numerical philosophy."
Soc: "No more could names ever resemble any actually
existing thing, unless the original elements of
which they are compounded bore some degree of
resemblance to the objects of which the names
are an imitation and the original elements are
letters. . . . Were we not saying, that all things
are in motion, and progress, and flux, and that
this idea of motion is expressed by names ? Do
you not conceive that to be the meaning of
them ?"
Kratylos: Yes, that is assuredly their meaning,
and their true meaning.
'Soc: Let us revert to - ΕΠΙΣΤΗΜΗ
a mnenomic for the number 651
5 + 80 + 10 + 200 + 300 + 8 + 40 + 8
(knowledge/science), and observe how ambiguous the
word is, seeming rather to signify stopping the
soul at things, than going round with them and
therefore we should leave the beginning as at
present, and not reject the E, but make an insertion
of an I instead of an E
not πιστημι but ιπστημη
two words translating to Faith.
Take another example: βεβαιον
(certainly/sure) a mnemonic for 140 is
clearly the expression of station, and position, and
not of motion. Again, the word ΙΣΤΟΡΙΑ
a mnemonic for 691
10 + 200 + 300 + 70 + 100 + 10 + 1
(inquiry/history) bears upon the face of it the stopping of
the stream
and the word ΠΙΣΤΟΝ
a mnemonic for 710 (faithful)
certainly indicates cessation of motion ; then again
ΜΝΗΜΗ a mnemonic for 146 (memory),
as any one may see, expresses rest in the soul,
and not motion.
Moreover words such as
'ΑΜΑΡΤΙΑ (Sin) a mnemonic for 453 and
ΕΥΜΦΟΡΑ (euphoria) a mnemonic for 1311
which have a bad sense, viewed in the
light of their etymologies, will be the same as
ΕΥΝΕΣΙΣ = 1065 and 'ΕΠΙΣΤΗΜΗ = 651 (science),
and other words which have a good sense
and much the same maybe said of
'ΑΜΑΘΙΑ (unlearnedness; uneducatedness;
a mnemonic for the number 62, and
'ΑΚΟΛΑΣΙΑ (LICENTIOUSNESS)
a mnemonic for the number 333
If the foregoing passage is to be taken literally,
it can scarcely be said to have very much point or
sense, but if it is to be taken equivocally—each
name being chosen for the sake of its numerical
value, which gives it a double sense, then it is
evident, that the derivations are merely used to
give a facetious meaning to the word, in contra-
distinction to its numerical significance. Regarded
in this light, it becomes, in fact, a specimen of
philosophic wit, intended for the amusement of the
Sophists. This will become clearer when the
numbers of each name are examined.
The first word to which he draws attention is
'ΕΠΙΣΤΗΜΗ = 651. It occurs several times in the
course of the dialogue, and is used for knowledge,
in the same way that 'Η ΓΝΩΣΙΣ = 1271 was
afterwards used by the Christians.
Clement of Alexandria says:
"For real science - επιστημη
which we affirm the Gnostic alone possesses,
is a sure comprehension καταληψισ
the act of taking possession of and
leading up through true and sure reasons to the
knowledge 'Η ΓΝΩΣΙΣ = 1271 of the cause."
He refers to it again thus:
"If then we are to give
the etymology of επιστημη - knowledge, its
significance is to be derived from στασισ = 911
The motion attributed by
Plato to this word appears to be the motion of the
universe, for 651 is the diameter of a circle, whose
circumference is equal to the diameter of Saturn's
orbit, measured by the diameter of the sun
(651 x 3 1/7 = 2046)
It is therefore, numerically, the name for
cosmic science.
On the same principle ΒΕΒΑΙΟΝ = 140
if a fraction be added, is the breadth of a
vesica formed by two intersecting circles 422
wide and a square 422 is enclosed by a rhombus
whose sides are 666. Further, a circle 141 in
diameter has a circumference of 443, the numerical
equivalent of Ο ΛΟΓΟΣ another mnemonic
for the value 443
.png)
The next word, 'ΙΣΤΟΡΙΑ (history)
has the value of 691, the length of the sun's orbit
measured by its own diameter. The word ΠΙΣΤΟΝ
is a mnemonic for the value 710
and 709, less a fraction, is the side of
a square whose diagonals are 1002 x 2 = 2004
the numerical equivalent of the four Greek names
of the elements.
The number 709 is also the
measure of a cross
354 1/2 - x 2 = 709
expressing
the number of days in the Lunar Year.
Moreover, ΠΙΣΤΟΝ is equal in value to
ΠΝΕΥΜΑ 'ΑΓΙΟΝ (the Holy Ghost)
Third Person of the "Christian Trinity"
another Mnemonic for the value 710
ΜΝΗΜΗ - memory
a mnemonic for the value 146
is the same in value
to ΠΑΝΑΓΙΑ an epithet applied
to the Virgin in the Greek Church.
A vesica 48 2/3 wide
is produced by two intersecting circles
whose width is 146
and 48 2/3 is the square root of 2368
the numerical value of the
mnemonic ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ - Jesus Christ
'Η ΜΝΗΜΗ is a mnemonic for the value 154
which is the side of a square
enclosed by the sun's orbit
the perimeter of this square being 616
a "mystical" number
which appears in some early manuscripts of the
Apocalypse instead of the number 666.
The word 'ΑΜΑΡΤΙΑ - sin
again is a mnemonic for the number 453,
and a cross, whose limbs are each 226 1/2
makes up the length 453
226 1/2 X 2 = 453 and
226 1/2 x 9 1/2 = 2151
ΣΥΜΦΟΡΑ (calamity)
a mnemonic for the value 1311
has the same numerical
value as Tetragammaton
whose numerical significance
is dealt with elsewhere.
ΣΥΝΕΣΙΣ
a conflux; a uniting; a coming together
is a mnemonic for the value 1065
which is about three times the number of
days in the Lunar Year = 353/4
and 'Η ΣΥΝΕΣΙΣ
when unity is added
to each word, gives 1075 1/2
the arm of a cross which
measures 2151 the number of years
in the Great Month.
'ΑΜΑΘΙΑ
unlearnedness; uneducatedness; wilful ignorance;
ignorance disguised as wisdom
is a mnemonic for the value of 62
and 62 X 9 1/2 = 592 it is also the side of a
rhombus/square whose perimeter is 248
while ΑΚΟΛΑΕΣΙΑ - LICENTIOUSNESS
is a mnemonic for the number 333
a number equal to the
diagonal of the New Jerusalem and the limb of a
cross which measures 666
It may be said, that all these words by their
numerical value refer to motion, in having an
agreement with the measures of the celestial
bodies, in spite of the assurances of Plato that they
express rest and not motion.
Before the
Christian era, the Greeks had been in the habit of
summing up their theology in a Triad, or Tetrad
of symbolical persons, who, it appears, were always
analogous to the great Triad of the Cabala. Many
such combinations of names are to be found in
Plato's writings. In the "Timaeus" the divine
Triad is called:
Θεοσ, Λογοσ and Ψυχη —
God, the Word, and the Soul
The "Christian Fathers"
then identified these with their own 'Trinity'
the Father, the Son, and Holy Ghost.
And when the various names
are reduced to numbers, it
will be evident that Plato and Moses, as the
Fathers declared, established their 'theology' upon
a similar cosmic basis, each deriving the "divine"
names from the numbers which occur in the Holy
Oblation, the New Jerusalem and the other
canonical figures.
The three names of the Platonic Triad have the
following values :
Θεοσ = 284 + 1
Λογοσ = 373 + 1
Ψυχη = 1708 + 1
================
The sum is 2365 +3 = 2368
Θεοσ. . 284
Λογοσ . . 373
==============
Sum to 657 - 1 = 656 ΜΕΣΣΙΑΣ
It would, perhaps, be impossible to illustrate the
doctrine of the Trinity more ingeniously than by
those names and their corresponding numbers.
For 284, representing the first person, the Father,
or Macrocosm, is the diameter of a circle 892 in
circumference, and 891 is the numerical
equivalent of
the mnemonic 'ΟΥΡΑΝΟΣ - Heaven
.png)
Accordingly the numbers deduced from those two words
being each the measure of one circle,
God and Heaven are presented to us as one
and the same—a conception
admirably set forth by the rest of the numbers.
Then 284 is the width of a vesica 492 4/5 long, and
this is the width of a vesica 853 long, which in its
turn is the width of another vesica 1480 long
.png)
Theos, the god of the Pagan and Christian Greeks,
expresses, in a roundabout way, the same number
and the same meaning as the name
Christos mnemonic for the value 1480
The second and third persons, called Logos and
Psyche, represent the twofold body of the Microcosm,
and are appropriately symbolized by the
number 2083
the side of the Holy Oblation
containing the seven planets and the sublunary world.
The sum of the three numbers, when unity is
added to each, is the ever-recurring 2368 which
the Christians afterwards adopted as the complete
name of God, expressed by the mnemonic
ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ - Jesus Christ.
It is plain that the threefold deity of Plato
embodies in the persons of the Triad the three parts
of the universe called:
ΕΜΠΥΡΕΙΟΝ = 760
ΑΙΘΗΡ = 128
ΣΤΟΙΧΕΙΑ = 1196
===============
sum to 2084
ΕΜΠΥΡΕΙΟΝ = 760
ΑΙΘΗΡ = 128
=================
sum to 888
ΘΕΟΣ = 284
ΣΤΟΙΧΕΙΑ = 1196
=================
sum to 1480
The Empyreion from the Ancient Greek word empyros
"one who is in the fire"
traditionally refers to the highest heaven
of ancient and medieval cosmologies
which was considered the place
occupied by the pure element of fire or aether
In Christian cosmology and in works such as
Dante's Divine Comedy, it is identified with the seat of "God"
And since the sum of these numbers is 2084
it was unnecessary for a Greek to specify the
measures of the cosmos otherwise than
by repeating the three mnemonics
According to some of the old cosmographers
there was a region beyond the Empyreum. This
was called by the Cabalists Ain Soph, or limitless
expansion, an impossible conception usually
ascribed as an attribute of "God". If, therefore, we
add the word ΘΕΟΣ - "God" as symbolizing this
infinite region, beyond the three lower and nearer
divisions, which manifest the "Deity" to us in a more
comprehensible manner, we shall extend
the universe to four parts.
And 284 ΘΕΟΣ added to 2084
makes 2368 the numerical value of the Tetrad.
Again, the sum of 760 and 128 is 888,
and 1196 + 284 = 1480
so that from the "names" of the four
divisions of the universe there are produced the
numbers which, as will now be shown, determined
the names of the great "gods" of antiquity, and thus
labelled them as personifications of specific parts
of the cosmic geometric system.
The Christian Trinity, composed in like manner,
yields the number 2047 when unity is deducted
from each name which is the diameter of Saturn's
orbit measured by the diameter of the sun.
'Ο ΠΑΤΗΡ ... 559 - 1
Ο ΥΙΟΣ ... 750-1
ΚΑΙ ΠΝΕΥΜΑ ΑΓΙΟΝ ... 741 - 1
==============================
sum to 2050 - 3 = 2047
In works of art the Trinity was most often
represented by Jesus on the cross, supported by John
and Mary. The three names combined thus bring
out 2151 = the number of years occupied by the sun
in each of the twelve signs, during the precession
of the equinoxes, or great year
ΙΗΣΟΥΣ .... 888
ΙΩΑΝΗΣ .... 1069 + 1
ΜΑΡΙΑΜ ..... 192 + 1
====================
Sum to 2149 + 2 = 2,151
and exhibit the Messiah stretched within the
Holy Oblation containing the sphere of the
Zodiac and seven planets.
It has already been explained that the value of
the mnemonic Christos = 1480 being the side of a square
inscribed within the Zodiac or fixed stars, gives
the measure of "his body" extended in the form
of a cross through out the whole universe.
Surrounded thus by the twelve signs, "he" represents
the Messiah, or periodic Divinity, connected with
the cycle of the great precessional period of 25,816
years. A month of this great year is 2151 years
258i6 / 12 = 2151
and It IS supposed that the
ancients accepted the particular sign, in which the
sun rose at the vernal equinox, during this cycle,
as the symbol of the "Messiah". It is thought to
be on this account that the Egyptians worshipped
the black and white bulls. Apis and Mnevis, as
emblems of the Deity, when the sun was in
Taurus, while the Greeks called their
Zeus - 'ΑΜΜΩΝ - Ammon and gave him the head
of a ram, when the sun entered the sign Aries.
For Ammon has the value of 931, and 932.10 is
the length of a rhombus having a perimeter of
2151.
This heralding of a new Messiah, every
month of the Great Year, had a peculiarly "mystical"
meaning. For having conceived the universe in
the likeness of a woman, they made their image or
type to conform literally to the original or archetype
and looked forward with joyful expectation
to the fulfilment of time, when a new "Saviour"
would come, and symbolically purge the 'sins' of
the world, and accomplish its renewal and regeneration.
We have seen that the twelve signs of the
Zodiac, according to Villalpanda's diagram of the
camp were identified with the twelve tribes of the
Israelites. The twelve tribes were considered by
the old theologians to prefigure the 'twelve apostles',
who were also said to be analogous to the signs of
the Zodiac. In the first century the sun had
passed from the Ram to the sign of the Fishes.
Now, taking the order of the apostles as it is given
by St. Mark (ch. iii.), and supposing Petros, the
fisherman, to correspond to 'ιχθυες (the fishes) the
"names of the apostles" represent the sequence of the
signs in the new epoch as follows:
Accordingly, when the Logos is stretched cross -
wise in the Zodiacal circle, so that the Ram occupies
the vernal equinox, "his hands and feet" extended
to the four corners of the circumference, are in
the signs of the Bull, the Lion, the Scorpion, and
the Water-bearer the four signs which correspond
to the four "beasts" symbolizing the "evangelists".
The names of the apostles analogous to these in
the new cycle are:
Ιαχωβος Φιλιππος θωμας ανδ Σιμων
The name δωδεκα - twelve, so frequently
applied to the disciples in the New Testament,
very fitly expresses their true significance by
the number 834, which is the side of a rhombus
1446 long, and the side of the square contained
in the orbit of Saturn, encircled by the twelve
signs.
.png)
names of the Zodiac, is the perimeter of a rhombus
2642 wide, which is produced by two intersecting
circles with a united width of 7926 the number
of miles in the equatorial diameter of the earth.
.png)
Accordingly, the number 10,569 affords the means
of correctly determining the distance of the twelve
signs on a terrestrial globe.
The apostles, again, belonged to the theological
system of the "Gospel", which presents the mythos
in the third manner (St. Clement), and on that
account they set forth the measure of the sublunary
world, the symbol of the third person of the Triad.
For the sum of the twelve names is 10,598, or the
circumference of the moon's orbit divided twice by
twelve 3,372 X 3 1/7 = 10,597
The Greek Zodiac, therefore, may be said to
denote the solar year, while the apostles of Messiah,
656, signify a lunar month, or lunar year.
Moreover, by the cabalistic process of
transposition, the number 10,569 may become
10,596 + 1 = 10,597 and
is equal to 10,598 — i = 10,597
therefore the great Zodiac and the twelve disciples
of "Christos" are analogous to one another.
'ΙΗΣΟΥΣ - "Jesus" is a mnemonic for the number 888,
which is the length of a rhombus having a perimeter of
2046 the diameter of Saturn's orbit. And a circle,
whose circumference is 888 contains the square of
"the New Jerusalem"
If the diameter of Saturns orbit is
~ 1,780,000,000 miles
and diameter of the sun is
864,000 miles
the ratio of diameters is 2060
1780 / .864 = 2060.18
The "new Jerusalem" is always the form
contained by the container
the inverse of the form
containing the container
length = 888 / 1.732 = 512.68 = side
side = 512 x 4 = 2048 = perimeter
Rhombus is a pair of equilateral triangles
Rhombus is always contained in the vesica
"length" of the vesica is always
diameter of circle x root 3
"width" of the vesica is always
the diameter of the circles
creating the vesica
the rhombus 'length' is the side length
multiplied by root three 1.732
Rhombus 'width' is the diameter of
the containing circles
Circle circumference / 3.141
is the diameter
888 / 3.141 = 282.71
the Circumference to diameter
relationship
282.71 / 1.414 = 200
the side to generating square
contained side
282.71 x 1.141 = 400
the side to generated square side
containing side
The Holy Ghost, the third person of the Chris-
tian Trinity, corresponds to the Bride of the
Cabala, and properly personifies the sublunary
world or four elements, and as the embodiment of
the receptive and reproductive principle in
generation, she symbolized the earth, the mother of all
living creatures. Now, ΤΟ ΠΝΕΥΜΑ ΑΓΙΟΝ -"the
Holy Ghost" has the value of 1080, which is the
number of miles in the moon's radius. "She" is
thus also a personification of the moon, whom the
ancients regarded as the 'wife' or 'sister' of the sun.
Again, ΠΝΕΥΜΑ ΑΓΙΟΝ without the article, yields
after deducting unity from each name 708, and a
saltire cross drawn within a square, whose sides are
708 2/3 measures 1,002 x 2 = 2,004, the numerical
value of the Greek names of the elements.*
*See Ch vi Page 142
The "Saltire Cross" are the diagonals of the square
the diagonal of the square is always equal to
the side length x root 2 Αρετη = 1.414
708.66 x 1.414 = 1002.045
The square of side 708.66
has area 708.66. x 708.66
502,198.9956 rounded up
= 502,200
the square of the diagonals
1002 x 1002 is double the area
1,004,004
something any Ancient Egyptian
"priest" worth his salt knew
by the time he was five years old
as His ancestors would have passed
this basic information along for
at least 2000 years by then
The
number 708
is also the measure of a cross whose
arms are 354 long which is
the number of days in the lunar year.*
*Also the value of mnemonic Ηρμεσ+ unity
The "name" was also sometimes written
ΤΟ 'ΑΓΙΟΝ ΤΟ ΠΝΕΥΜΑ With the double addition of
the mnemonic ΤΟ = 370 x 2 becomes a mnemonic for
yields 710 + 740 = the number 1450
and if unity be deducted from each
the remainder is 1450 - 4 = 1446 the side of a square
contained within the orbit of Saturn.
given the diameter of the orbit of Saturn as 2046
then 2046 / root 2 = 1446.74
By this
number "she" is manifested as an image of the whole
material universe, and corresponds to the
Ψυχη του Κοσμου
the Soul of the World, described by Plato,
The Bride, likened by St, J6hn in the Apocalypse
to the Heavenly City, the new Jerusalem, is
another figure of the Holy Ghost
and 710 = ΠΝΕΥΜΑ ΑΓΙΟΝ
is the length of a vesica 409 2/3 broad, and
409 1/15 is the length of a second vesica whose
breadth is 236, the length of the wall in each of
the four sides of the celestial city. Robert Flood
has beautifully illustrated the figure of this heavenly
woman, standing in the midst of the cosmos with
her feet upon the elements, and her head reaching
up to the firmament
("Utriusque cosmi majoris
scilicet et minoris . . . historia," -1617)
There were also various other "names" applied
to the Christian Trinity singly or collectively.
The word Κυριοσ - "Lord", for instance, has the value
of 800, which is the perimeter of the New Jerusalem,
within the wall 200 x 4 = 800
None of the
"names given to Christ" was more often used than
that of the Saviour Ο Σωτηρ = 1478 and if unity be added to
each word, yields 1480. Jesus was said to be a
Nazarite, and he is frequently called "Jesus the
Nazarene". Now the word Ναζωραίος
is a mnemonic for the value 1239
which approximates to within 2 thousandths
the width of a vesica 2151 long.
It is evident that the numbers obtained from
all these names are common cosmic
measures derived by geometry from the canonical figures of
the "Holy Oblation", the "city of Ezekiel", and the
"New Jerusalem", all basic geometric constructions
identifying the "Deity" of geometry with the
measures of the universe.
To return to the" Kratylos," an analysis of the
statements which are made there with reference
to the names of the Greek "Deities" suggests, that
the same mystical principle of "naming the Gods"
existed among the Greeks. Plato says, that there
was reason in the Athenians calling "the essence
of all things" 'ΕΣΤΙΑ = 516
Now the numbers
5ii.5 and 520.83 are respectively the sides of
rhombi whose perimeters are 2046, the diameter
of Saturn's orbit, and 2083.33 the side of the
"Holy Oblation". And the 516.16 being the mean
number between the two, may be very properly
said to represent the sphere of the fixed stars,
which was supposed by the old philosophers to
contain the vital essence of all existing things, and
was symbolized by the Christians in the name
Christos = 1480, "who" was supposed to be extended
crosswise within this sphere.
The mnemonic ΗΡΑ = 109 for 'Hera', Plato says,
"may have been given"
when the legislator was thinking of the
heavens, and may be only a disguise of the air
αηρ = 109 - 'air' putting the end in place of the beginning.
You will recognize the truth of this, if you repeat
the letters of 'ΗΡΗ = 116 several times over.
Now 109 is the mean radius of the sun's orbit, its
distance from the earth being from 108 to 110 of its
own diameters. 'HPH again has the value of 116.
And1 116 1/4 is the diameter of a circle 365, the num-
ber of days in a year. And when he tells us to
repeat the letters several times over, he apparently
means the numbers, which are the equivalents of
the letters, for all the following multiples of 116
are mystical numbers.
116 x 2 = 232
116 x 6 = 696
116 X 7 = 812
116 X 8 =: 928
and
116 X 9 = 1044
These numbers will be referred
to and explained further on. For the present, it
is enough to say that Hera was the wife or
feminine part of the androgynous Zeus, whose
name we shall now proceed to examine. To use
Plato's own words," the name of Zeus has an ex-
cellent meaning although hard to understand, be-
cause really like a sentence which is divided into
two parts; for some call him ΖΗΝ, and use one
half, and others who use the other half call him
ΖΕΥΣ the two together signify the nature of the
"God" And plato further declares, that these 'names'
are appropriate to, and symbolize "the God,
through whom all creatures always have life."
The numerical value of this double name is 677,
that is, ΖΗΝ = 65, + ΖΕΥΣ = 612 = 677, and we have
been told that its meaning is "hard to understand."
Nevertheless, by the help of geometry, it may be
possible to discover Plato's intention. The division
of the God into two is evidently intended to
exhibit his androgynous nature, the double name
ΖΗΝ-ΖΕΥΣ being equivalent to the Hebrew Elohim,
the twofold Deity of creation. The number 677,
when unity is added and subtracted, produces the
numbers 676 and 678. The first of these is the
square of 26, the value of Tetragammaton, while
678 is the length of the sun's orbit
216 x 3 1/7 = 678
the former number having a feminine and
the latter a masculine significance.
The four letters, which compose the name ΖΕΥΣ
have been supposed to be analagous to the
Tetragammaton of the Jews, accordingly it may be
received, in a geometrical sense, as an illustration
of the square or rhombus. Among the Romans and
Italians of the Middle Ages, Zeus was identified
with the planet Jupiter, and we find in the
series of the planets, designed by Baldini, that
Jupiter sits in his chariot on a cube, or square
seat. He is also depicted thus, in the edition of
Hyginus, printed at Venice in 1488.
This quadrangular form, as an attribute of Zeus,
is traceable to the number 612
for a square, whose sides are 153
for 153 X 4 = 612 is just contained within the
sun's orbit, so that the great 'God' of the Greeks,
by the numerical value of his name, in exemplifying
the measure of the sun's course, may fitly be
received as the symbol of that animating power,
which flows from the sun, and gives life to all
things. Apparently in imitation of this,
the Christians afterwards perpetuated
the same conception,
by similarly placing Christos in a square, within
the sphere of the firmament. Such a striking
geometrical parallel between the two great gods
of antiquity is not likely to be an accidental
circumstance, exhibiting no community of purpose
on the part of the legislators, as Plato calls them,
who devised and established the Greek and
Christian theological systems. The number 612 was
also a mystical number among the Hebrews, who,
by adding unity produced the number 613.
There are 354 days in the lunar year
Ηρμεσ = 353
and a vesica 354
wide is 6i3.145 long.
the two intersecting arcs of
which it is composed measuring 741.417. The
width of the two combined circles is
354 x 2 = 708 and their
united width is 354 x 3 = 1062
++++++++++++++++++++++++
While
= 3 x Ηρμεσ + 3
and
ΑΠΟΛΛΩΝ = 1061
+++++++++++++++++++++++++++++
The numbers produced from this
diagram are certainly remarkable. In the first
place 354 is the number of days in the lunar year,
and the value of mnemonic Θεοσ
secondly, 708 is the
side of a square whose two diagonals sum to
708 x 1.414 = 1001 x 2 = 2004 the
numerical equivalent of the names of the four
elements
(see p. 142),
+++++++++++++++++++++++++++++++++++++++++++++
From P.
142
We are told by Plato in the "timaeus" that
the Creator compounded the world out of all the
fire, and all the water, and all the air, and all the
earth, leaving no part of any of them, nor any
power of them outside... in the centre, he put
the soul.. This entire compound he divided
lengthways into two parts, which he joined to
one another at the centre, like the letter X*
* The letter Chi as a numeral = 600, which is the numerical
equivalent of the mnemonic Κοσμος And 601 is the width of a
vesica 1041! long, and the radius of the sphere of the zodiac
contained in the Holy Oblation.
and bent them into a circular form, connecting them
with themselves and each other at the point oppo-
site their original meeting point. This cross was
a symbol of the Logos, or invisible soul of the
world and his body being compounded of the
four elements, the size of the cross may be taken
to be 2004, the numerical value of the sum of
four Greek words = 580 + 109 + 1304 + 11
ΠΥΡ = 580 - fire, ΑΗΡ = 109 - air,
ΥΔΩΡ = 1304 - water. ΓΗ = 11 - earth
The limbs of the cross
would therefore measure 1002
( 2004 / 2 = 1002 )
After the Creator had divided the elements into
two strips, in the form of a cross, he bent them
into two circles one within the other. The
circumferences of these two circles being 1002, their
diameters would be
1002 / 3.141 = 319
319 x 3.141 = 1002
The two circles, crossing each other thus,
are generally thought to refer to the circles of the
equator and the ecliptic on the sphere of the earth.
And the number 2004 is the internal length of
an ark containing the ecliptic, measured on the
terrestrial globe. Consequently, by the measure
of this cross, Plato was enabled indirectly to
introduce the actual movement of the
point of the sun's apparent path,
as an attribute of the Logos.
when these two circles be made to form a vesica,
the rhombus inscribed within it has a perimeter
of 1276 = 319 x 4
And 1276 is the numerical value of the
name Achilleus, the hero of the
Iliad. While
the united width of the two circles forming the
rhombus is 319 x 3 = 957 which is unity or 1 less
than the numerical value of 'Ο ΙΗΣΟΥΣ = 958.
the imaginary 'divine Being' whose "life"
forms the subject of the "gospel".
In the oldest representations of the crucifixion,
the four elements are constantly depicted at the
foot of the cross, while the sun and moon are placed
above the two arms. This invariable arrangement
exhibits the main features of the cosmos,
surrounding the body of the elemental "god",
prefigured in the "Timaeus"
or Time As US.
++++++++++++++++++++++++++++++++++++++++++++++++
and also 708 + 2 = 710
The value of the mnemonic
Πνευμα Αγιον - the Holy Ghost
thirdly, 741 is the circumference
of a circle whose diameter is 236, the side of the
"New Jerusalem". lastly, the circumference of the
two circles surrounding the vesica is
741 x 2 = i482
less unity for each = 1480
"The meaning of the name 'ΑΠΟΛΛΩΝ 1061,
will be moving together, whether in the poles of
'heaven', as the arcs are called, or in the harmony of
song, which is termed concord, because "he" moves
altogether by the harmonious power, as astronomers
and musicians ingeniously declare. "By the
numerical value of the name ΑΠΟΛΛΩΝ the "Sun God"
appears to be the counterpart of ΖΕΥΣ for a vesica
as all vesica are ruled by root 3 = 1.73...
612 wide is 612 x 1.7321 = 1061 long
and 353 x 1.7338 = 612.0314
and 353 + 1061 = 1414 - root 2 x 1000
therefore each brother and their father
appear to be complements of each other, and the
sum of their names is 612 + 1061 = 1673 or 1 less
than the side of a square whose diagonal is 2368.
The mnemonic 'ΑΡΤΕΜΙΣ = 656. The moon was
of course regarded as the wife as well as the sister
of the sun, but in either case the two together
represent the double potency in generation. The
sides of a triangle whose perimeter is 656 are 218 2/3
or the diameter of the sun's orbit. This triangle,
being a symbol of the sun, or the male power of
the universe, may possibly account for the worship
of ΑΡΤΕΜΙΣ under the name of Orthia at Sparta.
ΑΡΤΕΜΙΣ was also specially regarded as the
protectress of cities and streets, presumably because
the geometricians found out that a rhombus whose
sides are 656.85 contains a square 4i6 2/3, or the
city of Ezekiel. Again, by Gematria, ΑΡΤΕΜΙΣ is
equivalent to Messias, one of the names applied to
Christos in the gospel." The name of the Muses
Μουσα and Music would seem to be derived from
their making philosophical inquiries μοσθαι and
ΛΗΤΩ = 1138 is called by this name, because she
is such a gentle goddess, and so willing εθελημον
to grant our requests or her name may be ΛΗΤΩ
as she is often called by strangers they seem to
imply by it her amiability and her smooth and
easy-going way of behaving. ΑΡΤΕΜΙΣ is named
from her healthy Αρτεμησ well ordered nature, and
because of her love of virginity, and perhaps
because she is proficient in virtue Αρετη Numeric-
ally the names, Leto and Artemis, would seem to
have a similar significance, for a rhombus 656.85
broad is 1138.68 long, and this rhombus contains
the city of Ezekiel, which may be referred to in
the legend of the birth of Leto's twins on the
floating island called Asteria, the starry. It is said
that the island suddenly stood still, being borne up
by four pillars, which possibly refer to the four
orbits of Mercury inclosed within the mystical
city. By Gematria Leto is equivalent to ΔΕΛΑΦΥΣ
1139 the womb, and would thus appear to be the
goddess who personates the cosmic mother, or
the feminine essence of creation, and was wor-
shipped as an embodiment of the matter of the
universe. The legend of her retreat to the
floating island of Δηλοσ = 312
vesica 312 : 540 x 4 = 2160
appears to identify her with the tenth step
of the Cabala, for this step is hung to the figure
containing the other nine steps by a chain, or
properly a canal, so it might be legitimately likened
to an island.
When Hermogenes asks," What is the meaning
of Dionysos and Aphrodite ?
Socrates answers,
"Son of Hipponicus, you ask a solemn question;
there is a serious and also a facetious explanation
of both these names ; the serious explanation is not
to be had from me. The mysterious explanation
which Socrates declines to divulge, may possibly
lie in the following geometrical problems, derived
from the numbers of the names. Dionysos was
spelt in two ways,
ΔΙΟΝΥΣΟΣ = 1004 and ΔΥΩΝΥΣΟΣ = 1734
Now these two numbers are to one another
in the ratio, or very nearly so, of 26 to 15, for a
rhombus 1001 wide is 1734 long. accordingly
they afford a parallel to the names Zeus and
Apollo, and Leto and Artemis. The rhombus
was one of the attributes of Dionysos, carried in
the processions at the celebrations of his orgies
for although his usual attribute was the phallus, he
was a masculo-feminine god. It has been shown
that the number 1002 may be taken to be one of
the limbs of a cross measuring 2004, or the
numerical value of the four elements, so that the
name Dionysos implies that he was a personifica-
tion of the Logos described in the" Timaeus,"
Another reason why he may be appropriately
symbolized by a cross is given in the following
chapter, p. 148. He was the wine-god of the
Greeks, being called by Plato "giver of wine;"
and 'Ο ΟΙΝΟΣ yields 470, the diameter of a circle
whose circumference is 1480. This seems to bear
out the identity of this god with the Christos,
recognized by the Gnostics, and his identification
with the seasons ofthe year, and the equinoxes may
also be attributed to the numbers of his name. By
Gematria, Dionysos is equivalent to
ΣΑΒΑΩ = 1004 1/3
The value of the name Aphrodite is 993, and
Plato connects her with Dionysos, 1004, possibly
because 1,004 added to 994 makes 1998, the
width of the two intersecting circles, which produce
a vesica 666 broad. Again 994 is the perimeter
of a rhombus 248 1/2 wide, and the vesica enclosing
it has a circumference of 1041 1/3, or the radius of
the sphere of the firmament inscribed within the
Holy Oblation. As the personification ofthe great
feminine principle of nature, she ought to be con-
nected with the earth. This is expressed in the
number 991 which is the side of a rhombus having
a perimeter of 3964, the radius of the earth
measured in miles. But Aphrodite had also a
masculine significance; for while she was adored
as the essence of all beauty, grace, and feminine
fruitfulness, there was also strangely worshipped
under her name a masculine power. Her image,
which in her feminine aspect personated every
womanly perfection, was set up in Crete and else-
where in the form of a crude stake, roughly carved
into the semblance of a human body, and her
face disfigured with an unsightly beard. This
monstrous idol may also be referred to the number
248 (see "Cabala," Greater Holy Assembly, 968).
Hesiod derived the name from 'Αφροσ 871 (foam),
which is the perimeter of a square whose sides
are equal to the diameter of the sun's orbit. By
Gematria Αφροσ is equivalent to χαοσ the primaeval
matter from which all things were generated.
With respect to Athene, Plato says:
"Modern
interpreters. . . assert, that Homer meant by
Athene mind and intelligence.. . . This is she,
who has the mind of God, Θεου (484), νοησισ (538)."
These two words both bring out "mystical" numbers,
484 being the width of a vesica formed by the
intersection of two circles whose circumferences
are 3042 the diagonal of a square 2151
968 x 3 1/7 = 3042
and 538 is the side of a rhombus
having a perimeter of 2152. The name Pallas,
he says, "is derived from armed dances. For the
elevation of one's self or anything else above the
earth ... we call dancing παλλειν"
ΠΑΛΛΑΣ
has the value of 342, and a rhombus having a
perimeter of 1368 is 342 on its sides, and 1368
is the width of a vesica 2368 long. Again
341 x 6 = 2046
the diameter of Saturn's orbit. ΑΘΗΝΗ
yields 76, which is the square root of 5776, or the
limb of a cross which measures 11,552 or the
sun's distance measured by the diameter of the
earth and 76, with the addition of a fraction, is
the square root 5,920, or the perimeter of the
square 1480. It will be enough to notice here
that the name of this mysterious goddess of the
Athenians exhibits those numbers which after-
wards are found so prominently in the Christian
theology. Some other characteristics of this
goddess will be considered, in reference to her
great temple on the Acropolis.
Hermogenes asks," But what is Σεληνη (moon) ?
Soc, That name is rather unfortunate for Anax-
agoras. Her. How so ? Soc, The word seems to
forestall his recent discovery, that the moon receives
her light from the sun." Now 'H ΣΕΛΗΝΗ has the
numerical value of 309, which is the diagonal of a
square inclosing the sun's orbit, which is possibly
what Socrates refers to ; and a rhombus, 309
broad, is 535 long and 535 is the value of ΚΤΕΙΣ
a word used for the womb by the Greeks (Clement
of Alexandria); and 309 is 1/7 of the moon's diameter
in miles 309 x 7 = 2163.
"Then surely Pan,
who is the declarer of all things Παν and the
perpetual mover αει πολων 1046 of all things, is
rightly called Αι῀ολοσ 461 (goatherd), he being the
two-formed son of Hermes, smooth in his upper
part, and rough and goat-like in his lower regions.
And as the son of Hermes he is speech, or the
brother of speech, and that brother should be like
brother is no marvel. "The name Pan, every-
thing, has the value of 131, and a square, which
has a perimeter of 130 is 32 1/2 on its sides, and
32.35 is the square root of 1,046 1/2 the radius of the
circle containing the square 1,480 within the Holy-
Oblation. Then 130 is the diameter of a circle
having a circumference of 408.4, which is the
length of a vesica whose width is 235.3, the length
of the wall on each side of the New Jerusalem.
Hermes yields the number 353, or one less than
the number of days in the lunar year. Again,
353 is the perimeter of a square whose sides are
88 1/4 or the space between the tropics measured by
the diameter of the sun. And 353 is the diameter
of a circle whose circumference is 1110, which is
the numerical value of the name Microprosopos,
the second person of the cabalistic triad. There-
fore Hermes appears to symbolize the lunar year,
and the measure of the ecliptic, thus symbolizing
the masculo-feminine nature of the Logos. From
ΕΡΜΑΙΟΣ another spelling ofthe name, the number
426 is obtained. A square whose sides are 426 is
contained in a rhombus whose sides are 671, the nu-
merical equivalent of Adonai ; and 425 x 3 = 1275.
Ares has the value of 309, which is the diagonal
of a square inclosing the suns orbit ; and 309 3/4 is
the side of a rhombus having a perimeter of 1239,
and this number is the width of a vesica 2151 long.
Poseidon yields the number 1219, which is the
circumference of a circle whose diameter is 388,
the numerical equivalent of ο Ηλιοσ the sun; and
a vesica 388 wide is 672 long, or one more than
the value of Thora. A vesica formed of two
circles 1219 in circumference contains the sphere
of the Zodiac, taking the sun's distance at 10
194 : 335 11/26 This god was also called ΠΟΤΕΙΔΑΝ
520, or one less than the side of a rhombus whose
perimeter is equal to the side of the Holy Obla-
tion ; and the length of this rhombus is 901, the
number of ο φαλλις By Gematria, ΠΕΡΕΦΟΝΕΙΑ is
equivalent to ΙΧΘΥΣ τηε fish.
The value of ΠΕΡΕΦΟΝΕΙΑ is 1026, which is the
length of a rhombus whose perimeter is 2368.
And 1024 is the radius of Saturn's orbit. She
is sometimes called ΚΟΡΗ 198, or ΚΟΤΡΗ 598;
——
198 is equivalent to
2368 / 12 = 197 1/3 and 598 is the
circumference of Saturn's orbit, taking the sun's
distance at 10. Persephone is therefore the
feminine counterpart of the deity representing the
number 2368.
Heracles yields 370, or the side of a rhombus
whose perimeter is 1480.
Before the final establishment of the Christian
religion, when its ultimate form was still uncertain,
some of those who had severed themselves from
the old pagan cults worshipped the deity under
the name of Ιαο. And it was probably a doubtful
question, for some time, whether the votaries of
Ιαο would prevail over those who advocated the
claims of Christos. However, the popularity of
Ιαο did not last very long, and it is now many
centuries since altars were raised to this god. The
numerical value of ΙΑΩ is 811, and this is found to
be the circumference of a circle 258 1/3 in diameter.
Now the Greek name of the tenth step of the
Cabala was Βασιλεια the kingdom, a word of very
frequent occurrence in the New Testament, as,
for instance, in the Lord's Prayer,'* Thy Kingdom
come." And ΒΑΣΙΛΕΙΑ yields 259, and 'Η ΒΑΣΙΛΕΙΑ
has the value of 267. And 266 2/3 is the diameter
of a circle whose area is equal to that of the New
Jerusalem, so that this name may appropriately
:andfor the Bride whom St. John saw coming down
from heaven. But Ιαο has still other significations,
for 811 2/3 is the diameter of a circle whose
circumfrence is 2550, and this is the measure of the
arms of a cross 1275 long 1275 x 2 = 2550
Again, the three letters written in full bring out
the number 2492, which is the perimeter of a
iangle whose sides are 831, the numerical value
of Macrocosmos.
ΣΑΒΑΩΘ is a name sometimes found in
conjunction with ΙΑΩ It is a translation of the
Hebrew word which means "armies," and has the
value of 1013, which is also the number of the
Name Προτογονος the Orphic Adam, or first man.
Now 1014 x 3 = 3042 the diagonal of a square
2151 Protogonos was produced from an egg
Which Bryant declares was an emblem of the Ark.
At any rate an Ark whose perimeter is 2368 is
1014 long. The names ΙΑΟ ΣΑΒΑΟΤΗ yield 1824,
^hich is the measure of a cross whose limbs
are 912 where 1824 / 2 = 912
As it would require a Hebrew scholar to deal
properly with the names and words of that language,
very little can be said here with respect to the
jewish scriptures. It is possible, however, to
mention a few facts which seem conclusively to
support the principle of numeration which has
een pointed out in the case of the Greek writings.
Whatever doubt may exist as to the knowledge
of the Cabala among other peoples, there can be
no question as to its use among the Jews. This
circumstance makes the Jewish law the chief source
of mystical knowledge, on account of its completeness
for supposing the Homeric poems to be
earlier in point of time, the Law of Moses, being
accompanied by the ancient traditional commentaries
preserved in the Cabala and Talmud, is
provided with the key which is required to unlock
its secrets, while all similar aids to the understand-
ing ofthe Greek poems are lost. In this respectthe
Hebrew writings stand alone, but it may be that
there is in the Romish and Eastern Churches some
remnant of the old oral tradition which is still
handed down and preserved in silence.
When, therefore, the same analysis, already
applied to the namesofthe Greek gods, is extended
to those given to the Deity by the Hebrews, it
would appear that both peoples regarded the
universe as the emblem of God, and each formu-
lated a theology, founded upon the same numbers
and symbols. In view of the entire lack of reliable
evidence, it would be useless to attempt to decide
whether the Greeks borrowed from the Hebrews,
as the Fathers declare, or whether the Hebrews
borrowed from the Greeks. It is more probable
that each derived their knowledge from the
Egyptians independently. And it will be enough
to remember that the Jews, who make such pre-
tensions to antiquity, have absolutely nothing to
show in support of such an ancient origin.
The name of God, most highly venerated
amongst the Jews was that written with the four
letters IHVH. The name was considered to be
too holy and sacred to be spoken. Its communica-
tion to Moses, upon the Mount, was regarded as
the supreme revelation of thesecret andmysterious
nature of the Deity, and the knowledge of its
pronunciation was the great arcanumoi the Jewish
Church, only known to the high priest. The pious
Jew was taught to pause when he came to this
name in reading the Law, or to say the name
Adonai in its stead. By Christians it was gener-
ally called Tetragrammaton, or the Tetrad. The
numerical value of ihvh is 26; but the number
of the letters gave it the value of the number 4.
According to the ancient computation, 4 was
equivalent to 10 because i + 2 +3 +4^ 10, and
10 was equivalent to i, because i -{-ozr i.
Regarded as the number 4 it typified the elements
and cardinal points of the universe, and conse-
quently the Cross or Omphalos at the centre of
the world ; it also denoted the Logos, and the
Bride or tenth step of the Cabala—she who was
the great mother, the earth, and the city of the
New Jerusalem, called Adonai by the Hebrews.
Finally, the number 26 connects this aspect of the
Deity with that mysterious symbol, the Vesica
Piscis, for the proportion of this figure is 26 to 15.
The number 26 is also the square root of the
length ofthe sun*s orbit (262 rr 676 and 216x3^=
678), This name was considered to be the same
as the Tetractys of the Pythagoreans, which they
regarded as the foundation ofall things. In fact, by
its various aspects, the ihvh ofthe Jews epitomized
the wholemysteryoftheoldtheology,andrepresents
the body and soul of creation. It may be viewed
as the symbol of God, seen in the sun, the earth, the
whole universe, or as the powers of creation, sym-
bolized bythe three persons of the cabalistic triad.
It has been already pointed out that the ten
steps of the Cabala are jointed together according
to the proportion of a vesica, the symbol of Tetra-
grammaton, 1,311. Now the whole ten names, if
reduced to numbers and added together, amount
to 2,868, which is the circumference of a circle 912
in diameter. The number 912 is the value of the
name Prometheus, who is an exact counterpart of
the Hebrew Adam Kadmon, or supernal Adam,
in whose person the ten steps were symbolically
manifested. By comparing the character and ad-
ventures attributed to Prometheus by the Greeks,
it will be seen that he was to them what the
Messiah was to the Hebrews and Christians. The
Messiah, of course, was the philosophical creation
of the cabalistic sages, personified as a historical
person for the benefit of the populace, and this
being, as portrayed in the drama of ^schylus, is
the Greek conception of the Mediator, who brings
life and salvation to mortals, under the symbol of
Fire. The Greek play is essentially religious in
its purpose, and is a kind of dramatic gospel,
corresponding to the Mystery Plays, acted by
Christians in the Middle Ages. It is written in
lofty language, calculated to inspire the audience
with a religious awe, in spite of the singular nature
of the myth. The attitude of the poet appears to
be reverentand sincere. Like Christ, Prometheus
was made to suffer innocently at the hands of the
Father. For Jesus was crucified to expiate the
crime of Adam, who disobeyed the Elohim, while
Prometheus was chained to the rock, on the
pretext of his having brought down the divine fire
to mortals against the will of Zeus. Both were
blameless in their lives, and devoted themselves to
instruct and aid mankind. In the play Prometheus
is made to say," Andverily I discovered for them
Numbers, the surpassing all inventions." And he
bestowed the benefit of fire upon men by means
of the Narthex (Fennel-rod),** which has shown
itself a teacher of every art to mortals, and a great
resource." It was the counterpart, of the cross of
Christ. The numerical value of NapfiiiH is 228, or
the side of a rhombus whose perimeter is 912,
which seems to trebly accentuate this number,
which is again found in the name Kaukasos, 912,
where the giant was bound over a great cleft in
the rocks. Now 228 by 9|-zr 2,166, or very
nearly the number of miles in the diameter of the
moon. The artificer of the gods, to whom was
Iimputed an exquisite and marvellous skill in smith-
work andother crafts was named Hephaistos, i289,
a number which is the diagonal of a square whose
sides are 912. He only differed from Prometheus
(912) in that he guided the jiiand of the artisan, in
contradistinction to thegod,^vho taught menJetters
and the intellectual arts. His wife, too, was called
91 1 (XaVi?),sowe maysupposethat all artistic handi-
work was inspired by the wisdom of this number.
The point of the myth appears to be that
Prometheus, or the hollow reed, was the mediator
between heaven and earth who transmitted the
mystic fire from the moon, which is the lowest
heaven. The fire, being the highest of the
elements, reached up to the lunar orb, and was
therefore made to symbolize the celestial essence
or spark of d^ine life, conveyed to mortals by
the deity. But a more comprehensive meaning
may be att/ched to the number 912, for if the
sun's distance be taken at 10, the radius of Saturn's
orbit measures 95, and 95X9|-~902,or i more
than the value, of ^aXAo?, and the radius of a
circle inscribed within the Holy Oblation measures,
to the same scale, 97, and 96x91^—912; thus
Prometheus personifies the radius or rod, which
measures the whole world. The Hebrews, like
the Greeks, attributed the act of mediatorship to
many persons, each of whom was a personification
of the Messiah, in some aspect or another. Thus
Adam, Noah, Abraham, and Moses are all con-
spicuous embodiments of some fact in the Jewish
philosophy. The Christian mythologists recog-
nized an affinity between Prometheus and Noah
as may be seen from the opinions of Vossius (see
Gale,** Court of the Gen." vol. i., p. 185) and
Bryant (" Myth." vol. iii., p. 7, etc.). Bochartand
Stillingfleet, again, discover an analogy between
Magog and Prometheus (Gale, p. 187), and many
other similarities of this kind could be pointed out.
The identification of these persons can only be
perceived from a knowledge of the philosophical
ideas which gave rise to the myths, and this
recognition of identity, between seemingly diverse
deities, is not the result of ignorance on the part
of the mythologists, as people nowadays imagine,
but is due to a knowledge which we moderns no
longer possess, for persons as well as things may
be used as symbols, and such persons were sym-
bolicallyintroduced into the old histories to embody
the ideas of the philosophical theology.
The names, by which the ten steps of the
Cabala were known, are as follows :
As pointed out by Menasseh ben Israel
Brashith the first word of the Mosaic law
has the value of 913 and this is equivalent to
the Hebrew expression "He Created The LAW"
therefore 2868 the sum of the numbers deduced
from the names of the ten cabalistic steps,
being the circumference of a circle whose
diameter is nearly 913 where 913 x 3 1/7 = 2869
the word BRASHITH by its numerical value implies,
that the Law was founded upon the ten steps.
A rhombus whose perimeter is 2868 is 717 on
each of its sides, therefore the perimeter of each
of the equilateral triangles of which it is formed,
amounts to 2151 the number of years in the great
month.
The first two names numerically amount to 689,
or the length of the sun's orbit measured by its
own diameter.
The first three names forming the upper Triad,
called Long-face or the Macrocosm, yield 760,
which is the side of a square whose diagonals
measure 2151.
The first four names have the value of 834:
and 834 X 9 1/2 = 7923
the number of miles in the
earth's diameter and the length of a vesica 834
broad is 1446, which is side of a square
contained in Saturn's orbit.
And the ten steps, besides the names
eneumerated above, were called as follows:
The number 1,078 is the limb of a cross which
measures 2156, which is the mean between 2151
and 2161. The number of the names may be
therefore said to represent the Logos, in the form
of a cross, symbolizing the month of the great
year, and the space between the earth and the
moon.
The Greek names of the first and second
persons of the great cabalistic triad are Macro-
prosopos or Long-face, Microprosopos or Short-
face, and Basileia the kingdom.
ΜΑΚΡΟΠΟΣΟΠΟΣ 1101
ΜΙΚΡΟΠΡΟΣΟΠΟΣ 1110
ΒΑΣΙΛΕΙΑ 259
=======================
TOTAL 2470
where 1101 + 1110 = 2211
and
1110 + 259 = 1369
The sum of the three names is 2470 by which
transposition becomes 2047 the diameter of
Saturns orbit and 2407 the length of the suns
orbit measured by the tone.
It is also the perimeter of A Rhombus whose sides are
617 1/2 the mean between 616 the number of the beast
and 619 the numerical equivalent of Helios and Selene
the sun and the moon 318 x 301 = 619
The number 1101 Macroprosopos is the perimeter of
a square containing a vesica 666 in circumference
275.34 x 4 = 1101
This vesica is formed by two intersecting circles 318
in diameter and the cross inscribed within it measures
434 1/3 the numerical equivalent of Diotima the priestess
who is said to have instructed Socrates.
And Hera 109 x 4 = 436 and the circumference of
the two intersecting circles is 999 one more than 998
the number of Nymphe the name of the bride of the Apocalypse
This vesica with its circuit of 666 appears to have been one of the
fundamental figures of old theology and to have been the source
of many names including the trinity itself for the square
enclosing the two circles has a perimeter of 1907.28
ΠΑΤΗΡ 489 -1
ΥΙΟΣ 680 - 1
ΚΑΙ ΠΝΕΥΜΑ ΑΓΙΟΝ 741 - 1
============================
total 1910 - 3 = 1907
This requires the insertion of χαι but the three
names withour the and appear to be derived
from the number 666 in another way
ΠΑΤΗΡ 489 + 1
ΥΙΟΣ 680 + 1
ΠΝΕΥΜΑ ΑΓΙΟΝ 710 + 2
==========================
total 1879 + 4 = 1883
where 680 + 1 + 710 + 2 = 1390
The number now becomes 1883, and the diagonals
of a square whose sides are 666, measure 1884
1884 = 942 X 2 Macroprosopos may also be identi-
fied with the number 2368 in a very simple
manner, as will be shown in the following chapter,
p. 155-
If Malchuth, 496 be substituted for Basileia,
the three names yield 2707 the perimeter of a
rhombus whose sides are 676 3/4 the square of 26,
and the length of the sun's orbit.
The first and second persons of the Triad were
otherwise called Macrocosmos and Microcosmos.
By Gematria, Macrocosmos is equivalent to φαλλος
831 ; and Microcosmos, 840, represents the
measure of a man's body derived from the space,
between the tropics measured bythe sun's diameter
for 88 1/2 X 9 1/2 = 840 The sum of the two names,
if unity be added to each, amounts to 1673, or
I less than the side of a square whose diagonal
is 2368. Together, with that of the bride, the
numbers 831 x 840 + 496 amount to
2167 - 3 = 2164
2164 being the number of miles in the moons diameter.
The three great canonical numbers
888 Ιησους
1480 Χριστος
2368 Ιησους Χριστος
are to
each other in the ratio of 3 to 5 to 8 their greatest
common measure being
296 where
888 / 296 = 3
1480 / 296 = 5
2368 / 296 = 8
Now these three numerals,
3
5
8
if converted into a single number, become
358
which is numerically equal to the Hebrew
name, MShICh, Messiah. And
358 1/2 x 6 = 2151
therefore a stone or hexagon, having a
perimeter of 2151, is a geometrical symbol of the
Hebrew Messiah. In the Apocalypse the Messiah
is called the Alpha and the Omega
το Αλφα χαι το Ωμεγα
2152
And a hexagon or stone,
described round a circle having a circumference
of 2151 has a perimeter of 2368 and is therefore
the equivalent of Ιησους Χριστος
The period of 2151 years, besides being
the length of a month
of the great year
during which time it was alleged
that the world was regenerated, has also the
peculiarity that it is the sum of the two numbers
1480 Christos and 671 Thora the Bride
it is
therefore the symbol of the masculo-feminine
nature of the Messiah. And a vesica 358 broad
is 620 long, and 620 is the value of Kether, the
first step ofthe Cabala. And a rhombus 359 long is
2o7 1/4 broad, and 207 1/4 is the diameter of a circle
having a circumference of 651 the diameter of a
circle 2046 in circumference.
We learn from the Cabala that Adam Kadmon
was the father of the earthly Adam. He was the
being, analogous to Christos in his super-mundane
state, when he personates "Gods" essence before it
reaches the earth. He is the Hebrew Demiurge
or Logos. The numerical value of Adam Kadmon
is 245, or counting the values of the M and N as
finals, the number is 1455.
Now a rhombus
whose sides are 245 contains a square drawn
within the sun's orbit and having a perimeter of
612, the value of the name Ζευσ
and a saltire
122 1/2 x 2 = 245 is contained within the space of
the tropics measured by the diameter of the sun.
The name Kadmon, 200, exemplifies the measure
of the Heavenly Jerusalem, and must surely have
an affinity with the Greek Kadmos,
335 where 335 1/2 x 2 = 671
who built the "mystical" city of Thebes,
with its seven cosmic walls and seven gates,
guarded by the seven heroes, whose shields bore
the symbols of the planets. The number 335 is
so near the diagonal 333 of the city of the New
Jerusalem, that it may be reasonably connected
with that measure.
The name Adam has the value of 45 and this
number with a fraction added is the square root
of the diameter of Saturn's orbit.
The name Eve
has the value of
19 which is the square root of 361
The value of the two names
19+45 = 64
sum to the value of Truth αλήθεια
and the sum of the numbers from i to 64 equals
2080, the side of the Holy Oblation. In the
Talmud it is said that Adam's body stretched
from one end of the world to the other. At the
request pf the angels God reduced it to 1000 cubits
meaning perhaps that he also personates
the distance between the equinoxes.
Counting
the M, final, as 600 ΑΔΜ Adam yields 605 and
by deducting 1 1/4 it becomes 603 3/4 which is half of
i207 1/2 the side of a vesica 2093 long And
2093 is the diameter of the circle containing the
square 1480. Again 605 + 19 = 624 the length
of a vesica 360 wide. The sum of the numbers
from 1 to 9 is 45
so that Adam may be
said to symbolize the power of the ninth step
called Yesod the foundation ; it is the
reproductive principle, and applies to Adam as the
progenitor of the human race. A cross whose
beams are 45.53 broad is 1275 high and will
crucify a man within a square whose perimeter is
2368.
The name Malchuth, the Bride, who, together
with Macrocosmos and Microcosmos, completes
the great Triad, has the value of 496. She is
possibly a personification of the earth, for
495 3/8 x 8 = 3963
the earth's radius in miles. In the
"Greater Holy Assembly" (ch. xxxiv., par. 800),
the Bride is called thora - 671 the gate and the
numerical value of thora is equivalent to the name
Adonai when it is written in its plenitude." This
means that when adni is spelt alp, dlth, nun,
lUD, the value of the letters, written thus, make
up 671 instead of 65, its simple value. The
number 671 is exactly the mean between 666 and
676. The name adni also gives 65, which, with
a fraction added, is the square root of
4326 = 2163 x 2
which is the measure of a cross
whose limbs are equal to the moon's diameter.
Adonai is the great mother of the Jews, who was
worshipped as elsewhere under the image of the
earth, the moon, and the material universe. She
symbolized the Omphalos, with its cross indicating
the cardinal points, for she marked the central
point of the world.
It will be instructive to make a comparison in
this place between the Virgin Mary of the Gospel,
and the Bride of the Old Testament. For the
Mother of Jesus, like the Spouse of the Hebrew
Messiah, appears with all the attributes generally
assigned to the feminine deities of the ancients.
In the New Testament her name is spelt
ΜΑΡΙΑΜ = 192
and occasionally ΜΑΡΙΑ = 152. But in the
Latin Church she was called maria, 252.
Her symbol
in the early Church was usually the vesica
and she is frequently depicted in early Christian
art surrounded by this figure.
Now a vesica
192 Broad
is 332 4/5 long
which is the diagonal of the
New Jerusalem. And Η ΜΑΡΙΑΜ
8 + i92 = 200
or the length of a side of the same "mystical" city
Therefore, like the Hebrew Bride, she is
the personification of the heavens, and agrees with
the Greek Aphrodite Ourania. And it is notice-
able that 496 X 2 equals 992, one less than the
value of the name Aphrodite. The vesica again,
which is 192 broad, is formed by two intersecting
circles 384 in diameter
192 x 2 = 384
and their
breadth is 576 = 192 x 3
and 576 is the square of 24
24 being the number of letters in the Greek alphabet,
and one less than the numerical value of the word
Evangelion, the" Good News,'' or Gospel.
Again,
the sum of the numbers
1480 = Christos and
192 = Mariam
with unity added to each is 1674
The side of a square, whose diagonal is 2368.
Sheaccordingly expresses the feminine aspect of the
Gospel, while by the number 384 is indicated the
amount of the sun's distance measured by the
tone, and indirectly also the number 666
for 384 is the width
of a vesica 666 long
Then the
perimeter of the rhombus formed from the
previous figure is 768 = 192 x 4 which identifies her
with the cross of Christ.
For, regarded as the
instrument of His Passion to which He was nailed
this symbol seems to have had a feminine aspect
The cross
769 broad
is
1656 high
and
2366 2/3
measured
to its full extent
Like the cross,
the cubical stone had also a feminine significance.
And a hexagon whose
sides are 192
has a
perimeter of 1152
which is about a tenth of the sun's distance
measured by the diameter
of the earth,
and the length of
a rhombus 666 wide
is 1154 long
And the number 192 is
the diameter of a circle whose circumference
is 593, or i more than the side of a square
whose perimeter is 2,368
562 x 4 = 2368
In this last number we see "her" as the mystical
spouse who represents the feminine aspect of the
twofold Logos—she whom the Greeks personified
as Psyche, the Bride of Love.
The name
Η ΠΑΡΘΕΝΟΣ ΜΑΡΙΑΜ
the Virgin Mary
has the value of 675
or i less than the number 676, the
square of 26, and she thus becomes the Christian
version of the unspeakable Jewish Tetrad,
called iHVH. And the numerical value of
ΜΑΡΙΑΜ ΠΑΡΘΕΝΟΣ = 707
or 1 less than the side of a cross
whose diagonals measure 2004, the value of the
names of the four elements. And by Gematria,
this name is equivalent to
ΠΝΕΥΜΑ ΗΑΓΙΟΝ
Holy Ghost
Lastly, if the sun's distance be taken at 10
the mean diameter between the sphere of
Saturn and the Zodiac is 192, so that the person
of the Virgin answers to the whole cosmic
system.
From the statements of theologians on the
Translation of the Scriptures, it is made evident that
the mysteries of the originals were not always retained
when the text was transferred to another language.
Philo Judaeus, speaking of the seventy translators
says: "Just as I suppose the things which are
proved in geometry and logic do not admit any
variety of explanation, but the proposition which
was set forth at the beginning remains unaltered,
in like manner I conceive did those men find
words precisely and literally corresponding to
things. . . for if Chaldseans were to learn the
Greek language, and if the Greeks were to learn
Chaldsean, and if each were to meet with the
Scriptures in both languages, namely, the Chaldaean
and the translated version, they would admire and
reverence them both as sisters, or rather as one
and the same, both in their facts and their language
considering these translators not mere interpreters
but hierophants and prophets."
—( "Life of Moses," bk. ii., c. 7.)
Again, Origen says that" when those names,
which in a certain language were possessed of
natural powers, were translated into another, they
were no longer able to accomplish what they did
before, when uttered in their native tongues.. . .
Nay, even if we translated into the Greek language
the name of an individual who had been originally
invoked in the Roman tongue, we could not
produce the result which the incantation professed
itself capable of accomplishing, had it preserved
the name first conferred upon him. And if these
statements are true when spoken of the names
of men what are we to think of those which
are transferred, for any cause whatever, to
the Deity ?
For example, something is transferred
from the name Abraham when translated
into Greek, and something is signified by that of
Isaac, and also by that of Jacob and accordingly,
if any one, either in an invocation or in swearing
an oath, were to use the expressions,
"the God of Abraham"
and "the God of Isaac"
and "the God of Jacob"
he would produce certain effects, either
to the nature of these names or to their powers,
since even demons are vanquished and become
submissive to him who pronounces these names
whereas if we say:
"the God of the chosen father
of the echo
and
the God of Laughter
and
the God of him who strikes with the heel"
the mention
of the "name 'god'" is attended with no result, as is the
case with other names possessed of no power.
And in the same way, if we translate the name
"Israel" into Greek or any other language, we
shall produce no result. and if we retain it as it is,
and join it to those expressions to which such as
are skilled in these matters think it ought to be
united, there would then follow some result from
the pronunciation of the word, which would accord
with the professions of those who employ such
invocations. And we may say the same also of
the pronunciation of 'Sabaoth' a word which is
frequently employed in incantations ;
for if we
translate the term into
'Lord of Hosts' or
"Lord of Armies" or
'Almighty'
different acceptations
of it having been proposed by the interpreters,
we shall accomplish nothing.
whereas if we retain
the original pronunciation we shall, as those who
are skilled in such matters maintain, produce some
effect. And the same observation holds good
of 'Adonai'
If, then, neither 'Sabaoth' nor
"Adonai" when rendered into what appears to be
their meaning in the Greek tongue, can accomplish
anything, how much less would be the result,
among those who regard it as a matter of
indifference, whether the highest being be called
Zeus,
Jupiter,
or Zen,
or Adonai
or Sabaoth!
( "Against Celsus," bk. v., ch. xlv.)
It is difficult to understand the meaning of the
preceding passage, unless the changes which names
undergo, when translated into another language,
refer to numerical changes The words of Origen
seem to be capable of a satisfactory explanation
upon this principle, as will be seen when those
names are examined which are said to signify
something when translated into Greek.
For instance,
Abraham in Hebrew yields 248, a number
already discussed. In Greek the name becomes
Αβρααμ = 145, which, by adding and subtracting
unity gives 144 and 146: and 144 x 9| 1/2 = 1368
the width of a vesica 2,368 long and 146 is the
width of two intersecting circles which produce a
vesica 48 2/3 long, and 48 2/3 is the square root of 2368.
Ισαακ has the value of 232, or the side of a rhombus
having a perimeter of 924, the square root of the
suns diameter in miles. 'I«3tw|3 is numerically
equal to 833 and 833 x 9 1/2 = 7923 the number of
miles in the diameter of the earth. Then
"the God of Abraham"
and "the God of Isaak"
and "the God of Jacob"
yield the following numbers :
Ο 70 - 1
Θεοσ 284 -1
Αβρααμ 145 -1
==============
total 499 - 3 = 496
Ο 70
Θεοσ 284
Ισαακ 232
=============
total 686 - 1 = 685
Ο 70 -1
Θεοσ 284 -1
Ιακοβ 833 -1
===============
total 1187 - 3 = 1184
Of these 496 is equivalent to Malchuth:
685 is the diameter of
a circle 2151 in circumference :
and 1184 X 2 = 2368
We are told that the name Israel, when trans-
lated into Greek, produces no result, although it
possesses certain powers in the original. Now
the word ishral Israeli n Hebrew yields 541, the
side of a rhombus having a perimeter of 2164
the number of miles in the moon's diameter
whereas
349 the numerical value of ΙΣΡΑΗΛ has no obvious
analogy with any measure of the universe.
Although the reformers were responsible for the
more modern translations of the Scriptures, they
pretended to acknowledge none but the originals.
Accordingly, we find Dr. Featly, an English
divine of the seventeenth century, in a report of a
disputation with some Anabaptists, declaring that
his opponents, who were confessedly unlearned
men, could not "convince any Jew, Pagan, or
Mahometan, out of their translated bible, without
other aids of learning"
Again, he says:
"If you will dispute in Divinity you must be able to
produce the Scriptures in the original languages"
and he calls it blasphemy to deny the letter of
of the text to be Scripture. John Hutchinson is
even more emphatic, for he asserts that:
"the Scriptures have been buried in a
load of filthy translations"
("Religion of Satan or Antichrist delineated," p. 112)
Assuming that these writers are alluding to the
numerical value of names, in their appreciation or
condemnation of the translations, it is obvious that
to re-introduce into a translation the appropriate
numbers, as well as the sense of the original,
would certainly add a serious difficulty to the task,
and if this were successfully accomplished in the
Septuagint version, it might well call forth the
admiration of Philo. But no translation ever does
or can reproduce the peculiarities of another language.
Thus, Mr. Mathers points out that:
"in Isaiah, ix. 6 and 7, the word lmbrh, for multiply-
ing, is written with the character for M final in the
middle of the word, instead of the ordinary initial
and medial M. The consequence of this is that
the total numerical value of the word instead of
being 277 is 837."
It is obvious that nobody
could translate a singularity like this into another
tongue. Yet it must have an important meaning,
which is probably connected with the fact that
837 is the diagonal
of a square whose
perimeter is 2368
Another objection to the translations is that they
are not always accurate, even as regards the
outward sense. For example, the English translation
of the eighteenth verse of the fourteenth chapter
of Numbers very inadequately renders the real
meaning of the words. In the authorized version
the verse runs:
"The Lord is long-suffering
and
of great mercy"
but the literal interpretation is,
"Tetragammaton (ihvh) is long of nose
(ark apim) and of great mercy"
(Mathers ''Cabala" p. 213)
The term "Long Nose" is a variation of
the ordinary name," Long-face"
Macroprosopos
generally applied to the Father in the Cabala.
In the "Lesser Holy Assembly"
it is said (572),
"The Nose of the Most Holy Ancient One is
long and extended, and he is called Long of Nose."
In the ''Greater Holy Assembly" the nose is
mentioned in paragraph 173:
"From the nose is
the face known"
and again in 175:
"This nose is
as a mighty gallery,
whence his spirit rusheth forth
upon Microprosopos."
Now ark apim yields 832,
which is
1 more than the numerical equivalent of φαλλος
Italian is one of the modern languages invented,
or at least reduced to writing, in comparatively
recent times. Dante was the first great poet to
use it, and did for the Italian what Robert Lang-
lande, the author of "Piers Ploughman," in a lesser
degree did for the language of England. Nothing
had been written in the spoken or vulgar tongue
till within 150 years of Dante's time ("Vita Nuova,"
p. 71, Rossetti's translation). Before that all the
literature of the Roman Empire had been com-
posed in Greek or Latin. But from thenceforth
the modern languages began gradually to super-
sede those of the classical era, both for speech and
writing. Their grammar, spelling, and construction
were fixed and regulated by rules similar to those
observed in the older languages and presumably
the grammarians, who wrote in the vulgar tongues
for the first time, transferred to the newly
appointed names an appropriate number, such as
they had been accustomed to in the earlier literature
At any rate, if the letters of the Latin
language, and the languages derived from it, be
supposed to have the same numerical value as in
Hebrew, it will be found that the numbers deduced
from the new words agree with the sense of the
name previously established. This will be evident
from the following translations of the name
The Latin name yields 494, or 1/8 of the earth's
radius in miles and if unity be added to each
name, it is by Gematria equivalent to Malchuth,
the personification of the sublunary world. Again,
141 "Jesus" is the width of a vesica formed by two
circles whose united width is 423, or the side of a
square inclosed by a rhombus
whose sides are 666
And 353 + 1 = 354 the number of days in
the lunar year.
In Italian the name has the value of 666, being
the sum of 74 (Gesu) and 592 (Cristo): 74 is a
common multiple of the 888, 1480 and 2368
and
592 is the side of a rhombus having
a perimeter of 2368.
The French name is the same as the modern
English, and yields 428. Jesus is retained as in
the Latin, and Christ has the value of 287
and
287 is the diameter of a circle having
a circumference of 901 ο φαλλος
Again, if unity be deducted
from each word, the remainder is 426,
which is:
the side of a square inclosed
by a rhombus whose sides are 671
the mean number between
666 and 676
The spellng of the English name is taken from
the allegory of "Piers Ploughman" The double
name yields with the addition of unity 1239 or
the length of a rhombus having a perimeter of
2151. The numbers 325 1/2 (Jhesu) is the limb of
a cross which measures 651, and 913 (Crist) is
the equivalent of Brashith (beginning), the first
word of the Hebrew bible.
It only remains, now, to examine the names of
the Egyptian deities, and to show that the num-
bers deduced from them exactly agree with the
numerical values obtained from the gods of the
Hebrews, Greeks, and Christians. The names of
the great Egyptian triad, written in Greek letters,
are
ΟΣΙΡΙΣ = 590
ΥΣΙΡΙΣ = 920
ΙΣΙΣ = 420
ΩΡΟΣ = 1170
These are the names under which these deities were
worshipped in Greece and Rome. ΟΣΙΡΙΣ has the
value of 590, which may be taken to be the side
of a rhombus/square of perimeter 2368
(it ought to be 592)
The spelling ΥΣΙΡΙΣ yields 920, or the numerical
equivalent of the Greek word κανων
and 97 the radius of the sphere of the Zodiac
if the Sun's distance be taken at 10
multiplied by 9 1/2 produces 921
ΙΣΙΣ again, who is well known to have
been identical with Cybele, Athene, and the other
feminine deities of the Greeks, has the value of
420 and a cross inscribed within a vesica 421
long measures 663 the diameter of a circle whose
circumference is 2083 the side of the Holy Oblation
She is thus the counterpart of the Bride of
the Cabala, and an image of the whole universe.
ΩΡΟΣ yields 1170 which is one-twelfth of
the side length 14035
of a square
with area 196,981,225 a value of
the area of the surface of the earth
measured in miles assuming
the diameter of the earth to be 7920 miles
a number divisible by 36 = 220
14,035 = 1169 1/2 x 12 + unity
The sum of the values, deduced from
the three names
ΟΣΙΡΙΣ ΙΣΙΣ ΩΡΟΣ
is
590 + 420 + 1170 = 2180
which is the circumference
of a circle 694 in diameter
and a vesica
formed of two such circles is
694 / 2 x 3 = 1041 across
and
1041 2/3 is the radius of
the sphere of the Zodiac
contained within the Holy Oblation.
ΦΘΑΣ = 710 is the Egyptian Phtha
also spelled today commonly PTAH
called by Suidas the Hephaistos of Memphis.
The numerical value of this 'name' is equivalent to
ΠΝΕΥΜΑ ΑΓΙΟΝ = the Holy Ghost
ΤΥΦΩΝ (Typhon) has the value of 2050 or
about the diameter of Saturns orbit.
The Greeks all affirmed that their knowledge
of astronomy was derived from the Egyptians, and
an analysis of the numbers attributed to the Hill
of Bat, in the Book of the Dead (bk, ix., ch. cviii.),
shows that these statements are not necessarily
unfounded, and its measures seem to be the
Egyptian prototype of the descriptions of the ark,
the temples, and cities found in the Hebrew scrip-
tures ; for they anticipate, in a most remarkable
manner, the geometrical results obtained from the
"mystical fabrics" of the Bible.
as shown here
"There is the Hill of Bat, the heaven rests on it.
It is in the east of the heaven about 370 cubits
long, 140 cubits broad. Sabak, Lord of the Bat
[cavern] in the east is on the hill in his temple
upon its edge. There is a snake on the brow of
that hill, about 30 cubits long, 10 cubits broad
3 cubits in front of him are of stone ? [hard], I
know the name of that snake on his hill, Eater of
Fire is his name."
The parallelogram here ascribed to the Hill of
Bat has a perimeter of 1020 cubits, or nearly the
radius of Saturn's orbit, measured by diameters of
the sun. Again, this parallelogram is exactly
enclosed by the rhombus, 613 by 354, described
under the names Zeus = 612 Hermes = 353
and Apollo 1061 = 613 x 1.732
= 354 x 3
Further,
the square containing "the hill" has
a perimeter of 1480 cubits
1480 = 370 X 4
and 1480 is the numerical
Value of the name Χριστος - Christos and the side of a
square contained within the Holy Oblation.
Then 370 cubits = 6660 inches
and 140 cubits = 2520 inches
and this number 2520 is the diameter of a circle
whose circumference is 7920 (=2,520 x 3 1/7), or
the number of miles in the diameter of the earth.
The measure of the serpent is 30 x 10 cubits,
giving an area of 300 which is the width of a
vesica 520 long, which is the side of a rhombus
having a perimeter of 2080 the side of the Holy-
Oblation, and the length of that rhombus is 888
When converted into feet these measures become
45 x 15, and 45 with a fraction added is the
square root of the diameter of Saturn's orbit, and
15 cubed equals 3375, the diameter of the moon's
orbit, and if they are multiplied together they give
675 the side of a rhombus 1170 long.
Now, 1169 1/2 = 1/12 x the side of a square whose area
equals the surface of the earth as
explained above under the mnemonic
the Greeks assigned to Horus
the Egyptian eye in the sky
ΩΡΟΣ = 1170
And 676 is the
square of 26, the number of the Tetrad
of the jews as the value of
IHVH = 26
and the value of the mnemonic
Η ΠΑΡΘΕΝΟΣ ΜΑΡΙΑΜ = 675
plus unity = 676
Again,
45 feet = 540 inches, and 540 is the side of a
rhombus having a perimeter of 2160, or the
moon's diameter in miles. It appears, therefore,
that this mystical hill, upon which "the heaven
rests" is a figure of the mound, mundus, or world
composed of the earth, the seven planets, and the
Zodiac.
It is universally admitted that the Mohammedan
religion was imitated from that of the Hebrews
and Christians, and since the scriptures and gospel
were acknowledged as sacred books by the prophet
himself, the matter is placed "beyond dispute". But
it is perhaps not generally known, at least amongst
Christians, that the identity of the two systems is
quite so close as it appears to be. Numerically
the god of Islam is an exact counterpart of the
pantheistic deity of the old pagan philosophers.
For Allah, according to Kircher ('*Arithmologia,"
p. 153), has the value of 66, and is equivalent by
Gematria to Ζεν one of the names of Zeus, and
to Adonai, the ordinary Jewish substitute for the
unspeakable Tetragammaton. This number is the
diameter of a circle 207 1/3 in circumference, which
is the diameter of a second circle whose circum-
ference is 651, which is the diameter of a third
circle having a circumference of 2046 the dia-
meter of Saturn's orbit. It is true that Allah is
three stages removed from the god comprising
the whole planetary system, but he is evidently
no more than a new aspect of the orginal
egyptian cosmic
"gods" from which the jews
took their ideas from which
the Christians took their ideas.
'* The sixth table is of Mercury, resulting from
the square of 8 drawn into itself, containing 64
numbers, whereof 8 on every side and by both
diameters make 260, and the sum of all, 2,080.. . .
If it be with Mercury being fortunate, engraven
upon silver or tin or yellow brass, or be writ upon
virgin parchment, it renders the bearer grateful
andfortunate , . . andconduceth to the memory, . .
-and understanding ofoccult thingsT
The numbers produced by this square are per-
haps the most remarkable of the seven, and this
seems to besuggested bythe commentof Cornelius
Agrippa. The number 2,080, thus associated with
Hermes, connects this god with the Holy Oblation
and confirms the opinion of the Gnostics, that he
was identical with Christos. The number 64 is
the numerical equivalent of the word Aletheia,
Truth. And 260 is, besides being 10 times 26,
the diameter of a circle whose area is equal to that
of a square whose sides are 231.
*' The seventh table is of the moon, of a square
of 9 multiplied into itself, having 81 numbers, in
every side and diameter 9, producing 369, and the
sum of all is 3,321.. . This fortunate moon being
engraven on silver renders the bearer amiable,
pleasant, honoured, and without malice. But if it
be an unfortunate moon, engraven on a plate of
lead, wherever it shall be buried it makes that
place unfortunate."
The moon was the accepted symbol of the sub-
lunary world, containing the four elements, and
the four elements were attributed to the body of
the Logos. Now, 81 X 9.5 = 769.5 , and 769 is the
length of the transverse beam of a cross whose
extreme measure is 2,368. Again, 369 is i less
than 370, the side of a square whose perimeter is
1,480 ("Occult Philosophy," bk. ii., ch. 22).
Another way by which the ancients appear to
have concealed mystical and cosmic numbers was
in the words and names written on their charms
and sigils. The inscriptions on these mysterious
gems are very often unreadable, and bear upon
them unknown names and words without meaning.
It is probable, therefore, that they were intended
to be read as numbers, and thus conveyed a mean-
ing appropriate to the symbolical devices which
they accompanied. In Kirchers" Arithmologia
(p. 220), there is a Solomon's seal inscribed within
acircle, containing a square divided into 25 smaller
squares, with a letter in each. The letters are
arranged so as to read** Sator Arepo Tenet Opera
Rotas/' which has the look of a Latin epigram,
but it is apparently untranslatable. We know
thatthe priests sometimes converted Romanletters
into Greek, so as to obtain numbers from them, as
for instance in the" CEdipus Egyptiacus"
(torn, ii.,
par. i., p. 219), where various Latin words are
written in Greek letters which bring out the
number 666. If we give the letters of this seal
the value of their Greek equivalents, we get 25
numbers, which may be read in various ways.
The five letters on the four sides of the square
form the word Sator, the" Sower/' or backwards
" Rotas," wheels. This word, written in Greek
letters, has the numerical value of671, the number
of Thora, the Hebrew Bride, and noa-fAog zz 670.
Then the sum of the numbers forming the peri-
meter of the square is 2,084,^^ ^he length of the
side of the Holy Oblation. Thetwo middle rows
of letters make up the word" Tenet," read vertic-
ally and horizontally, and the numerical value of
this word written in Greek letters is 660, or the
number of miles in the diameter of the earth
divided by 12.
The name Tat is an etymological variant or diminutive form of Theut, Thout, or Thoth (originally Djehuty in ancient Egyptian), the ibis-headed god of wisdom, magic, and writing.
- When Greek thinkers blended Hermes with Thoth to create the figure of Hermes Trismegistus, they split Thoth's original mythological traits.
- The supreme, cosmic wisdom went to the father (Hermes), while the receptive, human aspect of the scribe went to the son (Tat)
- Long before the Corpus Hermeticum was compiled, Plato referenced this exact Egyptian entity in his dialogues using a very similar phonetic spelling:
- The Phaedrus (274e): Socrates narrates a famous myth set in Naucratis, Egypt, featuring an ancient god named Theuth (Tat). In this dialogue, Theuth invents geometry, astronomy, dice, and—most famously—the art of writing, which he presents to King Thamus. [1]
- The Philebus (18b): Plato again brings up Theuth, crediting him with realizing that sound is infinite but discovering the specific, limited number of vowels and consonants to create the alphabet
Hermes Trismegistus, the Greek name applied to the Egyptian god Thoth as the reputed author or source of the Hermetic writings, works of revelation on occult subjects and theology.
Thoth was the scribe of the gods, the inventor of writing, and the patron of all the arts dependent on writing, including medicine, astronomy, and magic. At least as early as Herodotus, Greeks had identified him with their god Hermes, and by the 3rd century bce the identification was official. On the Rosetta Stone (196 bce) Hermes “the great, the great” is evidently Thoth. The epithet Trismegistus (Greek: “thrice-greatest”) occurs only rarely outside the Hermetic texts. It represents a development from the Egyptian aa aa (“great, great”; that is, “greatest”), which is found as an epithet of Thoth in late hieroglyphics.
The writings ascribed to Hermes-Thoth fall into two main classes: “popular” Hermetism dealt with astrology and the other occult sciences, and “learned” Hermetism concerned itself with theology and philosophy. From the Renaissance until the end of the 19th century little attention was paid to the popular Hermetic literature. More recent study has shown that its development preceded that of the learned Hermetism and that it reflects ideas and beliefs that were widely held in the early Roman Empire and are therefore significant for the religious and intellectual history of the time.
In the Hellenistic Age it was chiefly works on astrology which were ascribed to Hermes; to these were later added treatises on medicine, alchemy, and magic. The concept which underlies astrology, that the Cosmos constitutes a unity and that all parts of it are interdependent, is basic also to the other pseudosciences. To make this principle effective in practice (and Hermetic “science,” unlike Aristotelianism, was intensely utilitarian), it was necessary to know the laws of sympathy and antipathy by which the parts of the universe were related. Since these assumed affinities did not in fact exist and hence could not be discovered by ordinary scientific methods, recourse was had to divine revelation. There was a growing distrust of traditional Greek rationalism and a breaking down of the distinction between science and religion. Hermes-Thoth was but one, if perhaps the most important, of the gods and prophets (chiefly of Middle Eastern origin) to whom knowledge seekers turned for a divinely revealed wisdom.
The theological writings are represented chiefly by the 17 treatises of the Corpus Hermeticum, by extensive fragments in Stobaeus, and by a Latin translation of the Asclepius, preserved among the works of Apuleius. These date probably from the first three centuries ce. All are marked by a sincere piety of a mystical type, but there is no single doctrine which is consistently set forth, and it is unlikely that there was any well-defined Hermetic community or “church.” Though the setting is Egyptian, the philosophy, like the language, is Greek.
From Plato Phaedrus 274~end
Soc. Oratory is the art of enchanting the soul, and therefore he who would be an orator has to learn the differences of human souls-they are so many and of such a nature, and from them come the differences between man and man. Having proceeded thus far in his analysis, he will next divide speeches into their different classes:-"Such and such persons," he will say, are affected by this or that kind of speech in this or that way," and he will tell you why. The pupil must have a good theoretical notion of them first, and then he must have experience of them in actual life, and be able to follow them with all his senses about him, or he will never get beyond the precepts of his masters. But when he understands what persons are persuaded by what arguments, and sees the person about whom he was speaking in the abstract actually before him, and knows that it is he, and can say to himself, "This is the man or this is the character who ought to have a certain argument applied to him in order to convince him of a certain opinion"; -he who knows all this, and knows also when he should speak and when he should refrain, and when he should use pithy sayings, pathetic appeals, sensational effects, and all the other modes of speech which he has learned;-when, I say, he knows the times and seasons of all these things, then, and not till then, he is a perfect master of his art; but if he fail in any of these points, whether in speaking or teaching or writing them, and yet declares that he speaks by rules of art, he who says "I don't believe you" has the better of him. Well, the teacher will say, is this, and Socrates, your account of the so-called art of rhetoric, or am I to look for another?
Phaedr. He must take this, Socrates for there is no possibility of another, and yet the creation of such an art is not easy.
Soc. Very true; and therefore let us consider this matter in every light, and see whether we cannot find a shorter and easier road; there is no use in taking a long rough round-about way if there be a shorter and easier one. And I wish that you would try and remember whether you have heard from Lysias or any one else anything which might be of service to us.
Phaedr. If trying would avail, then I might; but at the moment I can think of nothing.
Soc. Suppose I tell you something which somebody who knows told me.
Phaedr. Certainly.
Soc. May not "the wolf," as the proverb says, claim a hearing"?
Phaedr. Do you say what can be said for him.
Soc. He will argue that is no use in putting a solemn face on these matters, or in going round and round, until you arrive at first principles; for, as I said at first, when the question is of justice and good, or is a question in which men are concerned who are just and good, either by nature or habit, he who would be a skilful rhetorician has; no need of truth-for that in courts of law men literally care nothing about truth, but only about conviction: and this is based on probability, to which who would be a skilful orator should therefore give his whole attention. And they say also that there are cases in which the actual facts, if they are improbable, ought to be withheld, and only the probabilities should be told either in accusation or defence, and that always in speaking, the orator should keep probability in view, and say good-bye to the truth. And the observance, of this principle throughout a speech furnishes the whole art.
Phaedr. That is what the professors of rhetoric do actually say, Socrates. I have not forgotten that we have quite briefly touched upon this matter already; with them the point is all-important.
Soc. I dare say that you are familiar with Tisias. Does he not define probability to be that which the many think?
Phaedr. Certainly, he does.
Soc. I believe that he has a clever and ingenious case of this sort:-He supposes a feeble and valiant man to have assaulted a strong and cowardly one, and to have robbed him of his coat or of something or other; he is brought into court, and then Tisias says that both parties should tell lies: the coward should say that he was assaulted by more men than one; the other should prove that they were alone, and should argue thus: "How could a weak man like me have assaulted a strong man like him?" The complainant will not like to confess his own cowardice, and will therefore invent some other lie which his adversary will thus gain an opportunity of refuting. And there are other devices of the same kind which have a place in the system. Am I not right, Phaedrus?
Phaedr. Certainly.
Soc. Bless me, what a wonderfully mysterious art is this which Tisias or some other gentleman, in whatever name or country he rejoices, has discovered. Shall we say a word to him or not?
Phaedr. What shall we say to him?
Soc. Let us tell him that, before he appeared, you and I were saying that the probability of which he speaks was engendered in the minds of the many by the likeness of the truth, and we had just been affirming that he who knew the truth would always know best how to discover the resemblances of the truth. If he has anything else to say about the art of speaking we should like to hear him; but if not, we are satisfied with our own view, that unless a man estimates the various characters of his hearers and is able to divide all things into classes and to comprehend them under single ideas he will never be a skilful rhetorician even within the limits of human power. And this skill he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God and always to act acceptably to Him as far as in him lies; for there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his first object) but his good and noble masters; and therefore if the way is long and circuitous, marvel not at this, for, where the end is great, there we may take the longer road, but not for lesser ends such as yours. Truly, the argument may say, Tisias, that if you do not mind going so far, rhetoric has a fair beginning here.
Phaedr. I think, Socrates, that this is admirable, if only practicable. Soc. But even to fail in an honourable object is honourable. Phaedr. True. Soc. Enough appears to have been said by us of a true and false art of speaking. Phaedr. Certainly. Soc. But there is something yet to be said of propriety and impropriety of writing.
Phaedr.Yes.
Soc. Do you know how you can speak or act about rhetoric in a manner which will be acceptable to God?
Phaedr. No, indeed. Do you?
Soc. I have heard a tradition of the ancients, whether true or not they only know; although if we had found the truth ourselves, do you think that we should care much about the opinions of men?
Phaedr. Your question needs no answer; but I wish that you would tell me what you say that you have heard.
Soc. At the Egyptian city of Naucratis, there was a famous old god, whose name was Theuth; the bird which is called the Ibis is sacred to him, and he was the inventor of many arts, such as arithmetic and calculation and geometry and astronomy and draughts and dice, but his great discovery was the use of letters. Now in those days the god Thamus was the king of the whole country of Egypt; and he dwelt in that great city of Upper Egypt which the Hellenes call Egyptian Thebes, and the god himself is called by them Ammon. To Thamus came Theuth and showed his inventions, desiring that the other Egyptians might be allowed to have the benefit he enumerated of them, and Thamus enquired about their several uses, and praised some of them and censured others, as he approved or disapproved of them. It would take a long time to repeat all that Thamus said to Theuth in praise or blame of the various arts. But when they came to letters, This, said Theuth, will make the Egyptians wiser and give them better memories; it is a specific both for the memory and for the wit. Thamus replied: O most ingenious Theuth, the parent or inventor of an art is not always the best judge of the utility or inutility of his own inventions to the users of them. And in this instance, you who are the father of letters, from a paternal love of your own children have been led to attribute to them a quality which they cannot have; for this discovery of yours will create forgetfulness in the learners' souls, because they will not use their memories; they will trust to the external written characters and not remember of themselves. The specific which you have discovered is an aid not to memory, but to reminiscence, and you give your disciples not truth, but only the semblance of truth; they will be hearers of many things and will have learned nothing; they will appear to be omniscient and will generally know nothing; they will be tiresome company, having the show of wisdom without the reality.
Phaedr. Yes, Socrates, you can easily invent tales of Egypt, or of any other country.
Soc. There was a tradition in the temple of Dodona that oaks first gave prophetic utterances. The men of old, unlike in their simplicity to young philosophy, deemed that if they heard the truth even from "oak or rock," it was enough for them; whereas you seem to consider not whether a thing is or is not true, but who the speaker is and from what country the tale comes.
Phaedr. I acknowledge the justice of your rebuke; and I think that the Theban is right in his view about letters.
Soc. He would be a very simple person, and quite a stranger to the oracles of Thamus or Ammon, who should leave in writing or receive in writing any art under the idea that the written word would be intelligible or certain; or who deemed that writing was at all better than knowledge and recollection of the same matters?
Phaedr. That is most true.
Soc. I cannot help feeling, Phaedrus, that writing is unfortunately like painting; for the creations of the painter have the attitude of life, and yet if you ask them a question they preserve a solemn silence. And the same may be said of speeches. You would imagine that they had intelligence, but if you want to know anything and put a question to one of them, the speaker always gives one unvarying answer. And when they have been once written down they are tumbled about anywhere among those who may or may not understand them, and know not to whom they should reply, to whom not: and, if they are maltreated or abused, they have no parent to protect them; and they cannot protect or defend themselves.
Phaedr. That again is most true.
Soc. Is there not another kind of word or speech far better than this, and having far greater power-a son of the same family, but lawfully begotten?
Phaedr. Whom do you mean, and what is his origin?
Soc. I mean an intelligent word graven in the soul of the learner, which can defend itself, and knows when to speak and when to be silent.
Phaedr. You mean the living word of knowledge which has a soul, and of which written word is properly no more than an image?
Soc. Yes, of course that is what I mean. And now may I be allowed to ask you a question: Would a husbandman, who is a man of sense, take the seeds, which he values and which he wishes to bear fruit, and in sober seriousness plant them during the heat of summer, in some garden of Adonis, that he may rejoice when he sees them in eight days appearing in beauty? at least he would do so, if at all, only for the sake of amusement and pastime. But when he is in earnest he sows in fitting soil, and practises husbandry, and is satisfied if in eight months the seeds which he has sown arrive at perfection?
Phaedr. Yes, Socrates, that will be his way when he is in earnest; he will do the other, as you say, only in play. Soc. And can we suppose that he who knows the just and good and honourable has less understanding, than the husbandman, about his own seeds? Phaedr. Certainly not.
Soc. Then he will not seriously incline to "write" his thoughts "in water" with pen and ink, sowing words which can neither speak for themselves nor teach the truth adequately to others?
Phaedr. No, that is not likely.
Soc. No, that is not likely-in the garden of letters he will sow and plant, but only for the sake of recreation and amusement; he will write them down as memorials to be treasured against the forgetfulness of old age, by himself, or by any other old man who is treading the same path. He will rejoice in beholding their tender growth; and while others are refreshing their souls with banqueting and the like, this will be the pastime in which his days are spent.
Phaedr. A pastime, Socrates, as noble as the other is ignoble, the pastime of a man who can be amused by serious talk, and can discourse merrily about justice and the like.
Soc. True, Phaedrus. But nobler far is the serious pursuit of the dialectician, who, finding a congenial soul, by the help of science sows and plants therein words which are able to help themselves and him who planted them, and are not unfruitful, but have in them a seed which others brought up in different soils render immortal, making the possessors of it happy to the utmost extent of human happiness.
Phaedr. Far nobler, certainly.
Soc. And now, Phaedrus, having agreed upon the premises we decide about the conclusion.
Phaedr. About what conclusion?
Soc. About Lysias, whom we censured, and his art of writing, and his discourses, and the rhetorical skill or want of skill which was shown in them-these are the questions which we sought to determine, and they brought us to this point. And I think that we are now pretty well informed about the nature of art and its opposite.
Phaedr.Yes, I think with you; but I wish that you would repeat what was said.
Soc. Until a man knows the truth of the several particulars of which he is writing or speaking, and is able to define them as they are, and having defined them again to divide them until they can be no longer divided, and until in like manner he is able to discern the nature of the soul, and discover the different modes of discourse which are adapted to different natures, and to arrange and dispose them in such a way that the simple form of speech may be addressed to the simpler nature, and the complex and composite to the more complex nature-until he has accomplished all this, he will be unable to handle arguments according to rules of art, as far as their nature allows them to be subjected to art, either for the purpose of teaching or persuading;-such is the view which is implied in the whole preceding argument.
Phaedr. Yes, that was our view, certainly. Soc. Secondly, as to the censure which was passed on the speaking or writing of discourses, and how they might be rightly or wrongly censured-did not our previous argument show?-
Phaedr. Show what?
Soc. That whether Lysias or any other writer that ever was or will be, whether private man or statesman, proposes laws and so becomes the author of a political treatise, fancying that there is any great certainty and clearness in his performance, the fact of his so writing is only a disgrace to him, whatever men may say. For not to know the nature of justice and injustice, and good and evil, and not to be able to distinguish the dream from the reality, cannot in truth be otherwise than disgraceful to him, even though he have the applause of the whole world.
Phaedr. Certainly.
Soc. But he who thinks that in the written word there is necessarily much which is not serious, and that neither poetry nor prose, spoken or written, is of any great value, if, like the compositions of the rhapsodes, they are only recited in order to be believed, and not with any view to criticism or instruction; and who thinks that even the best of writings are but a reminiscence of what we know, and that only in principles of justice and goodness and nobility taught and communicated orally for the sake of instruction and graven in the soul, which is the true way of writing, is there clearness and perfection and seriousness, and that such principles are a man's own and his legitimate offspring;-being, in the first place, the word which he finds in his own bosom; secondly, the brethren and descendants and relations of his others;-and who cares for them and no others-this is the right sort of man; and you and I, Phaedrus, would pray that we may become like him.
Phaedr. That is most assuredly my desire and prayer.
Soc. And now the play is played out; and of rhetoric enough. Go and tell Lysias that to the fountain and school of the Nymphs we went down, and were bidden by them to convey a message to him and to other composers of speeches-to Homer and other writers of poems, whether set to music or not; and to Solon and others who have composed writings in the form of political discourses which they would term laws-to all of them we are to say that if their compositions are based on knowledge of the truth, and they can defend or prove them, when they are put to the test, by spoken arguments, which leave their writings poor in comparison of them, then they are to be called, not only poets, orators, legislators, but are worthy of a higher name, befitting the serious pursuit of their life.
Phaedr. What name would you assign to them?
Soc. Wise, I may not call them; for that is a great name which belongs to God alone,-lovers of wisdom or philosophers is their modest and befitting title.
Phaedr. Very suitable.
Soc. And he who cannot rise above his own compilations and compositions, which he has been long patching, and piecing, adding some and taking away some, may be justly called poet or speech-maker or law-maker.
Phaedr. Certainly.
Soc. Now go and tell this to your companion.
Phaedr: But there is also a friend of yours who ought not to be forgotten.
Soc. Who is he?
Phaedr. Isocrates the fair:-What message will you send to him, and how shall we describe him?
Soc. Isocrates is still young, Phaedrus; but I am willing to hazard a prophecy concerning him.
Phaedr. What would you prophesy?
Soc. I think that he has a genius which soars above the orations of Lysias, and that his character is cast in a finer mould. My impression of him is that he will marvelously improve as he grows older, and that all former rhetoricians will be as children in comparison of him. And I believe that he will not be satisfied with rhetoric, but that there is in him a divine inspiration which will lead him to things higher still. For he has an element of philosophy in his nature. This is the message of the gods dwelling in this place, and which I will myself deliver to Isocrates, who is my delight; and do you give the other to Lysias, who is yours.
Phaedr. I will; and now as the heat is abated let us depart.
Soc. Should we not offer up a prayer first of all to the local deities?
Phaedr. By all means.
Soc. Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one. May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.-Anything more? The prayer, I think, is enough for me.
Phaedr. Ask the same for me, for friends should have all things in common.
Soc. Let us go.
-THE END-
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