Morals and Dogma of the Ancient and Accepted Scottish...

God, is the author of everything that existeth; the Eternal, the Supreme, the Living, and Awful Being; from Whom nothing in the Universe is hidden. Make of Him no idols and visible images; but rather worship Him in the deep solitudes of sequestered forests; for He is invisible, and fills the Universe as its soul, and liveth not in any Temple!

Light and Darkness are the World's Eternal ways. God is the principle of everything that exists, and the Father of all Beings. He is eternal, immovable and Self-Existent. There are no bounds to His power. At one glance He sees the Past, the Present, and the Future; and the procession of the builders of the Pyramids, with us and our remotest Descendants, is now passing before Him. He reads our thoughts before they are known to ourselves. He rules the movements of the Universe and all events and revolutions are the creatures of His will. For He is the infinite Mind and Supreme Intelligence.

In the beginning Man had the WORD, and that WORD was from God: and out of the living power which, in and by that WORD, was communicated to man, came the LIGHT of his existence. Let no man speak the WORD, for by it THE FATHER made light and darkness, the world and living creatures.

The Chaldean upon his plains worshipped me, and the sea-loving Phœnician. They builded me temples and towers, and burned sacrifices to me upon a thousand altars. Light was divine to them, and they thought me a God. But I am nothing—nothing; and LIGHT is the creature of the unseen GOD that taught the true religion to the Ancient Patriarchs: AWFUL, MYSTERIOUS, THE ABSOLUTE.

Man was created pure; and God gave him TRUTH, as He gave him LIGHT. He has lost the truth and found error. He has wandered far into darkness; and round him Sin and Shame hover evermore. The Soul that is impure, and sinful, and defiled with earthly stains, cannot again unite with God, until, by long trials and many purifications, it is finally delivered from the old calamity; and Light overcomes Darkness and dethrones it, in the Soul.

God is the First; indestructible, eternal, UNCREATED, INDIVISIBLE. Wisdom, Justice, Truth, and Mercy, with Harmony and Love, are of His essence, and Eternity and Infinitude of Extension. He is silent, and consents with MIND, and is known to Souls through MIND alone. In Him were all things originally contained, and from Him all things were evolved. For out of His Divine SILENCE and REST, after an infinitude of time, was unfolded the WORD, or the Divine POWER; and then in turn the Mighty, ever-acting, measureless INTELLECT; and from the WORD were evolved the myriads of suns and systems that make the Universe; and fire, and light, and the electric HARMONY, which is the harmony of spheres and numbers: and from the INTELLECT all Souls and intellects of men.

—HE HAD THIS THOUGHT: "I Create Worlds:" and lo! the Universe, and the laws of harmony and motion that rule it, the expression of a thought of God; and bird and beast, and every living thing but Man: and light and air, and the mysterious currents, and the dominion of mysterious numbers!

—And yet not MAN! but an animal that breathed, and saw, and thought: until an immaterial spark from God's own Infinite Being penetrated the brain, and became the Soul: and lo, MAN THE IMMORTAL! Thus, threefold, fruit of God's thought, is Man; that sees and hears and feels; that thinks and reasons; that loves and is in harmony with the Universe.

Before the world grew old, the primitive Truth faded out from men's Souls. Then man asked himself, "What am I? and how and whence am I? and whither do I go?" And the Soul, looking inward upon itself, strove to learn whether that "I" were mere matter; its thought and reason and its passions and affections mere results of material combination; or a material Being enveloping an immaterial Spirit: … and further it strove, by self-examination, to learn whether that Spirit were an individual essence, with a separate immortal existence, or an infinitesimal portion of a Great First Principle, inter-penetrating the Universe and the infinitude of space, and undulating like light and heat: … and so they wandered further amid the mazes of error; and imagined vain philosophies; wallowing in the sloughs of materialism and sensualism, of beating their wings vainly in the vacuum of abstractions and idealities.

While yet the first oaks still put forth their leaves, man lost the perfect knowledge of the One True God, the Ancient Absolute Existence, the Infinite Mind and Supreme Intelligence; and floated helplessly out upon the shoreless ocean of conjecture. Then the soul vexed itself with seeking to learn whether the material Universe was a mere chance combination of atoms, or the work of Infinite, Uncreated Wisdom:… whether the Deity was a concentrated, and the Universe an extended immateriality; or whether He was a personal existence, an Omnipotent, Eternal, Supreme Essence, regulating matter at will; or subjecting it to unchangeable laws throughout eternity; and to Whom, Himself Infinite and Eternal, Space and Time are unknown. With their finite limited vision they sought to learn the source and explain the existence of Evil, and Pain, and Sorrow; and so they wandered ever deeper into the darkness, and were lost; and there was for them no longer any God; but only a great, dumb, soulless Universe, full of mere emblems and symbols.

You have heretofore, in some of the Degrees through which you have passed, heard much of the ancient worship of the Sun, the Moon, and the other bright luminaries of Heaven, and of the Elements and Powers of Universal Nature. You have been made, to some extent, familiar with their personifications as Heroes suffering or triumphant, or as personal Gods or Goddesses, with human characteristics and passions, and with the multitude of legends and fables that do but allegorically represent their risings and settings, their courses, their conjunctions and oppositions, their domiciles and places of exaltation.

Perhaps you have supposed that we, like many who have written on these subjects, have intended to represent this worship to you as the most ancient and original worship of the first men that lived. To undeceive you, if such was your conclusion, we have caused the Personifications of the Great Luminary of Heaven, under the names by which he was known to the most ancient nations, to proclaim the old primitive truths that were known to the Fathers of our race, before men came to worship the visible manifestations of the Supreme Power and Magnificence and the Supposed Attributes of the Universal Deity in the Elements and in the glittering armies that Night regularly marshals and arrays upon the blue field of the firmament.

We ask now your attention to a still further development of these truths, after we shall have added something to what we have already said in regard to the Chief Luminary of Heaven, in explanation of the names and characteristics of the several imaginary Deities that represented him among the ancient races of men.

ATHOM or ATHOM-RE, was the Chief and Oldest Supreme God of Upper Egypt, worshipped at Thebes; the same as the OM or AUM of the Hindūs, whose name was unpronounceable, and who, like the BREHM of the latter People, was "The Being that was, and is, and is to come; the Great God, the Great Omnipotent, Omniscient, and Omnipresent One, the Greatest in the Universe, the Lord;" whose emblem was a perfect sphere, showing that He was first, last, midst, and without end; superior to all Nature-Gods, and all personifications of Powers, Elements, and Luminaries; symbolized by Light, the Principle of Life.

AMUN was the Nature-God, or Spirit of Nature, called by that name or AMUN-RE, and worshipped at Memphis in Lower Egypt, and in Libya, as well as in Upper Egypt. He was the Libyan Jupiter, and represented the intelligent and organizing force that develops itself in Nature, when the intellectual types or forms of bodies are revealed to the senses in the world's order, by their union with matter, whereby the generation of bodies is effected. He was the same with Kneph, from whose mouth issued the Orphic egg out of which came the Universe.

DIONUSOS was the Nature-God of the Greeks, as AMUN was of the Egyptians. In the popular legend, Dionusos, as well as Hercules, was a Theban Hero, born of a mortal mother. Both were sons of Zeus, both persecuted by Heré. But in Hercules the God is subordinate to the Hero; while Dionusos, even in poetry, retains his divine character, and is identical with Iacchus, the presiding genius of the Mysteries. Personification of the Sun in Taurus, as his ox-hoofs showed, he delivered earth from the harsh dominion of Winter, conducted the mighty chorus of the Stars, and the celestial revolution of the year, changed with the seasons, and underwent their periodical decay. He was the Sun as invoked by the Eleans, [Greek: Πυριγενης], ushered into the world amidst lightning and thunder, the Mighty Hunter of the Zodiac, Zagreus the Golden or ruddy-faced. The Mysteries taught the doctrine of Divine Unity; and that Power whose Oneness is a seeming mystery, but really a truism, was Dionusos, the God of Nature, or of that, moisture, which is the life of Nature, who prepares in darkness, in Hades or Iasion, the return of life and vegetation, or is himself the light and change evolving their varieties. In the Egean Islands he was Butes, Dardanus, Himeros or Imbros; in Crete he appears as Iasius or even Zeus, whose orgiastic worship, remaining unveiled by the usual forms of mystery, betrayed to profane curiosity the symbols which, if irreverently contemplated, were sure to be misunderstood.

He was the same with the dismembered Zagreus, the son of Persephone, an Ancient Subterranean Dionusos, the horned progeny of Zeus in the Constellation of the Serpent, entrusted by his father with the thunderbolt, and encircled with the protecting dance of Curetes. Through the envious artifices of Heré, the Titans eluded the vigilance of his guardians and tore him to pieces; but Pallas restored the still palpitating heart to his father, who commanded Apollo to bury the dismembered remains upon Parnassus.

Dionusos, as well as Apollo, was leader of the Muses; the tomb of one accompanied the worship of the other; they were the same, yet different, contrasted, yet only as filling separate parts in the same drama; and the mystic and heroic personifications, the God of Nature and of Art, seem, at some remote period, to have proceeded from a common source. Their separation was one of form rather than of substance: and from the time when Hercules obtained initiation from Triptolemus, or Pythagoras received Orphic tenets, the two conceptions were tending to re-combine. It was said that Dionusos or Poseidon had preceded Apollo in the Oracular office; and Dionusos continued to be esteemed in Greek Theology as Healer and Saviour, Author of Life and Immortality. The dispersed Pythagoreans, "Sons of Apollo," immediately betook themselves to the Orphic Service of Dionusos, and there are indications that there was always something Dionysiac in the worship of Apollo.

Dionusos is the Sun, that liberator of the elements; and his spiritual meditation was suggested by the same imagery which made the Zodiac the supposed path of the Spirits in their descent and their return. His second birth, as offspring of the highest, is a type of the spiritual regeneration of man. He, as well as Apollo, was precentor of the Muses and source of inspiration. His rule prescribed no unnatural mortification: its yoke was easy, and its mirthful choruses, combining the gay with the severe, did but commemorate that golden age when earth enjoyed eternal spring, and when fountains of honey, milk, and wine burst forth out of its bosom at the touch of the thyrsus. He is the "Liberator." Like Osiris, he frees the soul, and guides it in its migrations beyond the grave, preserving it from the risk of again falling under the slavery of matter or of some inferior animal form. All soul is part of the Universal Soul, whose totality is Dionusos; and he leads back the vagrant spirit to its home, and accompanies it through the purifying processes, both real and symbolical, of its earthly transit. He died and descended to the Shades; and his suffering was the great secret of the Mysteries, as death is the grand mystery of existence. He is the immortal suitor of Psyche (the Soul), the Divine influence which physically called the world into being, and which, awakening the soul from its Stygian trance, restores it from earth to Heaven.

Of HERMES, the Mercury of the Greeks, the Thoth of the Egyptians, and the Taaut of the Phœnicians, we have heretofore spoken sufficiently at length. He was the inventor of letters and of Oratory, the winged messenger of the Gods, bearing the Caduceus wreathed with serpents; and in our Council he is represented by the ORATOR.

The Hindūs called the Sun SURYA; the Persians, MITHRAS; the Egyptians, OSIRIS; the Assyrians and Chaldæans, BEL; the Scythians and Etruscans and the ancient Pelasgi, ARKALEUS or HERCULES; the Phœnicians, ADONAI or ADON; and the Scandinavians, ODIN.

From the name SURYA, given by the Hindūs to the Sun, the Sect who paid him particular adoration were called Souras. Their painters describe his car as drawn by seven green horses. In the Temple of Visweswara, at Benares, there is an ancient piece of sculpture, well executed in stone, representing him sitting in a car drawn by a horse with twelve heads. His charioteer, by whom he is preceded, is ARUN [from [Hebrew: אןך], AUR the Crepusculum?], or the Dawn; and among his many titles are twelve that denote his distinct powers in each of the twelve months. Those powers are called Adityas, each of whom has a particular name. Surya is supposed frequently to have descended upon earth, in a human shape, and to have left a race on earth, equally renowned in Indian story with the Heliades of Greece. He is often styled King of the Stars and Planets, and thus reminds us of the Adon-Tsbauth (Lord of the Starry Hosts) of the Hebrew writings.

MITHRAS was the Sun-God of the Persians; and was fabled to have been born in a grotto or cave, at the Winter Solstice. His feasts were celebrated at that period, at the moment when the sun commenced to return Northward, and to increase the length of the days. This was the great Feast of the Magian religion. The Roman Calendar, published in the time of Constantine, at which period his worship began to gain ground in the Occident, fixed his feast-day on the 25th of December. His statues and images were inscribed, Deo-Soli invicto Mithrœ—to the invincible Sun-God Mithras. Nomen invictum Sol Mithra … Soli Omnipotenti Mithrœ. To him, gold, incense, and myrrh were consecrated. "Thee," says Martianus Capella, in his hymn to the Sun, "the dwellers on the Nile adore as Serapis, and Memphis worships as Osiris; in the sacred rites of Persia thou art Mithras, in Phrygia, Atys, and Libya bows down to thee as Ammon, and Phœnician Byblos as Adonis; and thus the whole world adores thee under different names."

OSIRIS was the son of Helios (Phra), the "divine offspring congenerate with the dawn," and at the same time an incarnation of Kneph or Agathodæmon, the Good Spirit, including all his possible manifestations, either physical or moral. He represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a Being purely good, so that it became necessary to set up another power as his adversary called Seth, Babys or Typhon, to account for the injurious influences of Nature.

With the phenomena of agriculture, supposed to be the invention of Osiris, the Egyptians connected the highest truths of their religion. The soul of man was as the seed hidden in the ground, and the mortal framework, similarly consigned to its dark resting-place, awaited its restoration to life's unfailing source. Osiris was not only benefactor of the living; he was also Hades, Serapis, and Rhadamanthus, the monarch of the dead. Death, therefore, in Egyptian opinion, was only another name for renovation, since its God is the same power who incessantly renews vitality in Nature. Every corpse duly embalmed was called "Osiris," and in the grave was supposed to be united, or at least brought into approximation, to the Divinity. For when God became incarnate for man's benefit, it was implied that, in analogy with His assumed character, He should submit to all the conditions of visible existence. In death, as in life, Isis and Osiris were patterns and precursors of mankind; their sepulchres stood within the temples of the Superior Gods; yet though their remains might be entombed at Memphis or Abydus, their divinity was unimpeached, and they either shone as luminaries in the heavens, or in the unseen world presided over the futurity of the disembodied spirits whom death had brought nearer to them.

The notion of a dying God, so frequent in Oriental legend, and of which we have already said much in former Degrees, was the natural inference from a literal interpretation of nature-worship; since nature, which in the vicissitudes of the seasons seems to undergo a dissolution, was to the earliest religionists the express image of the Deity, and at a remote period one and the same with the "varied God," whose attributes were seen not only in its vitality, but in its changes. The unseen Mover of the Universe was rashly identified with its obvious fluctuations. The speculative Deity suggested by the drama of nature, was worshipped with imitative and sympathetic rites. A period of mourning about the Autumnal Equinox, and of joy at the return of Spring, was almost universal. Phrygians and Paphlagonians, Bœotians, and even Athenians, were all more or less attached to such observances; the Syrian damsels sat weeping for Thammuz or Adoni, mortally wounded by the tooth of Winter, symbolized by the boar, its very general emblem: and these rites, and those of Atys and Osiris, were evidently suggested by the arrest of vegetation, when the Sun, descending from his altitude, seems deprived of his generating power.

Osiris is a being analogous to the Syrian ADONI; and the fable of his history, which we need not here repeat, is a narrative form of the popular religion of Egypt, of which the Sun is the Hero, and the agricultural calendar the moral. The moist valley of the Nile, owing its fertility to the annual inundation, appeared, in contrast with the surrounding desert, like life in the midst of death. The inundation was in evident dependence on the Sun, and Egypt, environed with arid deserts, like a heart within a burning censer, was the female power, dependent on the influences personified in its God. Typhon his brother, the type of darkness, drought, and sterility, threw his body into the Nile; and thus Osiris, the "good," the "Saviour," perished, in the 28th year of his life or reign, and on the 17th day of the month Athor, or the 13th of November. He is also made to die during the heats of the early Summer, when, from March to July, the earth was parched with intolerable heat, vegetation was scorched, and the languid Nile exhausted. From that death he rises when the Solstitial Sun brings the inundation, and Egypt is filled with mirth and acclamation anticipatory of the second harvest. From his Wintry death he rises with the early flowers of Spring, and then the joyful festival of Osiris found was celebrated.

So the pride of Jemsheed, one of the Persian Sun-heroes, or the solar year personified, was abruptly cut off by Zohak, the tyrant of the West. He was sawn asunder by a fish-bone, and immediately the brightness of Iran changed to gloom. Ganymede and Adonis, like Osiris, were hurried off in all their strength and beauty; the premature death of Linus, the burthen of the ancient lament of Greece, was like that of the Persian Siamek, the Bithynian Hylas, and the Egyptian Maneros, Son of Menes or the Eternal. The elegy called Maneros was sung at Egyptian banquets, and an effigy enclosed within a diminutive Sarcophagus was handed round to remind the guests of their brief tenure of existence. The beautiful Memnon, also, perished in his prime; and Enoch, whose early death was lamented at Iconium, lived 365 years, the number of days of the solar year; a brief space when compared with the longevity of his patriarchal kindred.

The story of Osiris is reflected in those of Orpheus and Dionusos Zagreus, and perhaps in the legends of Absyrtus and Pelias, of Æson, Thyestes, Melicertes, Itys, and Pelops. Io is the disconsolate Isis or Niobe: and Rhea mourns her dismembered Lord Hyperion, and the death of her son Helios, drowned in the Eridanus; and if Apollo and Dionusos are immortal, they had died under other names, as Orpheus, Linus, or Hyacinthus. The sepulchre of Zeus was shown in Crete. Hippolytus was associated in divine honors with Apollo, and after he had been torn to pieces like Osiris, was restored to life by the Pæonian herbs of Diana, and kept darkling in the secret grove of Egeria. Zeus deserted Olympus to visit the Ethiopians; Apollo underwent servitude to Admetus; Theseus, Peirithous, Hercules, and other heroes, descended for a time to Hades; a dying Nature-God was exhibited in the Mysteries, the Attic women fasted, sitting on the ground, during the Thesmophoria, and the Bœotians lamented the descent of Cora-Proserpine to the Shades.

But the death of the Deity, as understood by the Orientals, was not inconsistent with His immortality. The temporary decline of the Sons of Light is but an episode in their endless continuity; and as the day and year are more convenient subdivisions of the Infinite, so the fiery deaths of Phaëthon or Hercules are but breaks in the same Phœnix process of perpetual regeneration, by which the spirit of Osiris lives forever in the succession of the Memphian Apis. Every year witnesses the revival of Adonis; and the amber tears shed by the Heliades for the premature death of their brother, are the golden shower full of prolific hope, in which Zeus descends from the brazen vault of Heaven into the bosom of the parched ground.

BAL, representative or personification of the sun, was one of the Great Gods of Syria, Assyria, and Chaldea, and his name is found upon the monuments of Nimroud, and frequently occurs in the Hebrew writings. He was the Great Nature-God of Babylonia, the Power of heat, life, and generation. His symbol was the Sun, and he was figured seated on a bull. All the accessories of his great temple at Babylon, described by Herodotus, are repeated with singular fidelity, but on a smaller scale, in the Hebrew tabernacle and temple. The golden statue alone is wanted to complete the resemblance. The word Bal or Baal, like the word Adon, signifies Lord and Master. He was also the Supreme Deity of the Moabites, Amonites, and Carthaginians, and of the Sabeans in general; the Gauls worshipped the Sun under the name of Belin or Belinus: and Bela is found among the Celtic Deities upon the ancient monuments.

The Northern ancestors of the Greeks maintained with hardier habits a more manly style of religious symbolism than the effeminate enthusiasts of the South, and had embodied in their Perseus, HERCULES and MITHRAS, the consummation of the qualities they esteemed and exercised.

Almost every nation will be found to have had a mythical being, whose strength or weakness, virtues or defects, more or less nearly describe the Sun's career through the seasons. There was a Celtic, a Teutonic, a Scythian, an Etruscan, a Lydian Hercules, all whose legends became tributary to those of the Greek hero. The name of Hercules was found by Herodotus to have been long familiar in Egypt and the East, and to have originally belonged to a much higher personage than the comparatively modern hero known in Greece as the Son of Alcmena. The temple of the Hercules of Tyre was reported to have been built 2300 years before the time of Herodotus; and Hercules, whose Greek name has been sometimes supposed to be of Phœnician origin, in the sense of Circuitor, i.e. "rover" and "perambulator" of earth, as well as "Hyperion" of the sky, was the patron and model of those famous navigators who spread his altars from coast to coast through the Mediterranean, to the extremities of the West, where "ARKALEUS" built the City of Gades, and where a perpetual fire burned in his service. He was the lineal descendant of Perseus, the luminous child of darkness, conceived within a subterranean vault of brass; and he a representation of the Persian Mithras, rearing his emblematic lions above the gates of Mycenæ, and bringing the sword of Jemsheed to battle against the Gorgons of the West. Mithras is similarly described in the Zend-Avesta as the "mighty hero, the rapid runner, whose piercing eye embraces all, whose arm bears the club for the destruction of the Darood."

Hercules Ingeniculus, who, bending on one knee, uplifts his club and tramples on the Serpent's head, was, like Prometheus and Tantalus, one of the varying aspects of the struggling and declining Sun. The victories of Hercules are but exhibitions of Solar power which have ever to be repeated. It was in the far North, among the Hyperboreans, that, divested of his Lion's skin he lay down to sleep, and for a time lost the horses of his chariot. Henceforth that Northern region of gloom, called the "place of the death and revival of Adonis," that Caucasus whose summit was so lofty, that, like the Indian Meru, it seemed to be both the goal and commencement of the Sun's career, became to Greek imaginations the final bourne of all things, the abode of Winter and desolation, the pinnacle of the arch connecting the upper and lower world, and consequently the appropriate place for the banishment of Prometheus. The daughters of Israel, weeping for Thammuz, mentioned by Ezekiel, sat looking to the North, and waiting for his return from that region. It was while Cybele with the Sun-God was absent among the Hyperboreans, that Phrygia, abandoned by her, suffered the horrors of famine. Delos and Delphi awaited the return of Apollo from the Hyperboreans, and Hercules brought thence to Olympia the olive. To all Masons, the North has immemorially been the place of darkness; and of the great lights of the Lodge, none is in the North.

Mithras, the rock-born hero [Greek: Πετρογενης], heralded the Sun's return in Spring, as Prometheus, chained in his cavern, betokened the continuance of Winter. The Persian beacon on the mountain-top represented the Rock-born Divinity enshrined in his worthiest temple; and the funeral conflagration of Hercules was the sun dying in glory behind the Western hills. But though the transitory manifestation suffers or dies, the abiding and eternal power liberates and saves. It was an essential attribute of a Titan, that he should arise again after his fall; for the revival of Nature is as certain as its decline, and its alternations are subject to the appointment of a power which controls them both.

"God", says Maximus Tyrius, "did not spare His own Son [Hercules], or exempt Him from the calamities incidental to humanity". The Theban progeny of Jove had his share of pain and trial. By vanquishing earthly difficulties he proved his affinity with Heaven. His life was a continuous struggle. He fainted before Typhon in the desert; and in the commencement of the Autumnal season (cum longæ redit hora noctis), descended under the guidance of Minerva to Hades. He died; but first applied for initiation to Eumolpus, in order to foreshadow that state of religious preparation which should precede the momentous change. Even in Hades he rescued Theseus and removed the stone of Ascalaphus, reanimated the bloodless spirits, and dragged into the light of day the monster Cerberus, justly reputed invincible because an emblem of Time itself; he burst the chains of the grave (for Busiris is the grave personified), and triumphant at the close as in the dawn of his career, was received after his labors into the repose of the heavenly mansions, living forever with Zeus in the arms of Eternal Youth.

ODIN is said to have borne twelve names among the old Germans, and to have had 114 names besides. He was the Apollo of the Scandinavians, and is represented in the Voluspa as destined to slay the monstrous snake. Then the Sun will be extinguished, the earth be dissolved in the ocean, the stars lose their brightness, and all Nature be destroyed, in order that it may be renewed again. From the bosom of the waters a new world will emerge clad in verdure; harvests will be seen to ripen where no seed was sown, and evil will disappear.

The free fancy of the ancients, which wove the web of their myths and legends, was consecrated by faith. It had not, like the modern mind, set apart a petty sanctuary of borrowed beliefs, beyond which all the rest was common and unclean. Imagination, reason, and religion circled round the same symbol; and in all their symbols there was serious meaning, if we could but find it out. They did not devise fictions in the same vapid spirit in which we, cramped by conventionalities, read them. In endeavoring to interpret creations of fancy, fancy as well as reason must guide: and much of modern controversy arises out of heavy misapprehensions of ancient symbolism.