M AT E R I A LS FO R T H E ST U DY O F

T H E A PO STO L I C G N O S I S

R T I PA .

CON TAININ G

R A AN D A O O A P E F CE , P L GI INT RO D UCTI O N H I STO R ICA L A RTICLE H A F S O H N BA ST T E N MING O T . j PTI T H E NA ME “ I HEOYE XPI ETOE A A B H R S S . A H T E P LE IN T M TT EW XI I I .

T H OMAS S I M OX L EA C , D . D .

V F ST ICAR O . AUSTELL

A N D

F E D E I K B L I G H BO N D F I R R C , R B . A . “ AUT HO R O F T H E GAT E O F REM EM BRANCE

O XFO R D

B . B A W B H . L CK E LL , ROA D STR E ET I 9 1 9

FU R T H E R C H AP T E RS

(IN P REPAR AT I ON)

E C SY B E S S I . THE MATH MATI AL M OLISM OF TH GNO I .

“ ' ” ll l l l KOKKOZ I IN AI I EQZ .

THE G N OST IC “ G HZA‘I'POX S THE TAR O F BET H LEHEM .

2 . T H E S ER SE E E WORD OF POW U D WITH TH MIRAC L S .

. T H E I S R E E R C 3 V SION OF T . PETE AND THE G OM T I AL Y B U C S M OL OF THE CH R H .

T H E . EP P E 4 ISTLE OF A OLLOS) TO TH H E BR Ews .

THE SA BEAT H .

NCT Y THE SA UAR .

- TETPA XHAI ZMENA .

MEAXIZEA EK .

N E U EX P ES S R P RE . 5 . MISC ELLA O S AM L FROM H OLY C I TU

V F T E S THE I SIO N O H SHEP HERD .

t v ou fl y Ké wv p xfi y p . m IAM QEOTO KOE MHTHP TOT 3 0 m } .

THE FIELD OF BLO OD .

THE JO URNEY To EM M AU S .

TC ETC ET E " ” c.

2 09 75 3 5

CO NTENTS

C H APT E R P AG E

’ R A P O LO G I D . LEA S A

P REFAC E

I N TRO D UCTI ON

F E K P I . T H E GEMATRI A O T H G REE S CR I T U RES

A H I STO R I CAL S KETCH

T H E N G O F . OH N B P I I . NAM I ST J A TI ST

T H E O F 2 I I I . GEMATRI A 368

PE N F F O . H EW I V . S CI ME S O GEMATRI A R M ST MATT

L E ’ P L D R . A S A O O G I A

I N this w o rk are presented a very large number of quite indisputable facts illustrative in the first instance o f a parallelism of meaning and o f numerical values in the equivalent of the “ letters constituting words and phrases employed in the Greek text of Scripture and

- other writings of the apostolic or sub apostolic period . The problem to be solved is first whether the facts are relevant to any principle of importance in the teachings o f and interpretation Scripture , and second , the question to what they actually do refer . We know of course that the G reek alphabet was used to express numerals , and that the numeral values of the letters were and are as follows

A a . I 1 6 . I O B K B . 2 it 2 0

P ' A h . y . g 30 M A S J. . 0 . 4 / 4

E 6 N 0 . 5 u 5 Z § . 7

7 H ) . 8

su m o r It is plainly possible to , add up , the letters

o f an word . y _ or sentence , and to record the result But that the su m of the letters could have any possible reference to the literary sense o f the word o r sentence would seem an insane proposition were it not that there ' 8 The A ostolic noszs p G . is abundant evidence in the case o f more than one h so language t at it was thought , and indeed so intended of deliberate purpose . It is moreover impossible to conceive that a purpose o r plan which involved the moulding and literary shaping of writi ngs deemed sacred could in itself h aVe been a light or casual one , or conceived with any but the most serious o f motives . To deny this would be e quivalent to a denial of the high estimate of the value of such writings in the minds o f their sponsors . Gospel narra and tive , parable sermon , prophecy and apocalyptic , all are involved in this . Therefore it will be submitted that the purpose of lan w as this p a very high one , of enormous import to . the world , and that it must be one capable of being disclosed to human intellect from a study Of the writings in this light by the use of the ordinary logical faculties o f E is mankind . xcept to those faculties no appeal made . But if anyone asks the question What ’ s in a name ? ” and tries to get an answer from what is shown concerning the greatest of all Names , he will find great store of mystery in some five hundred undeniable facts herein recorded .

This is the Apologia of a clergyman and a naturalist . It is made in face of continual warnings that Specimens — will not be looked at by theologians , warnings that he H i cannot bring himself to heed . s memory goes back to a lovely springtime among the hills of California e nth u sias where specimen after specimen , eagerly and o o f its tically studied , sp ke to him relevancy to some vast unknown truth concerning the past . Moth by moth : plant by plant : that countryside said to him Learn ! Why is it that we are so like those others and of our own genera and orders that you know, yet ’

D r L ea s A olo ia. . p g 9 different in species and so much more numerous ? A nd ’ are no t all o u r names known and recorded in the world s ” — lists ? Fo r thus men learn ! for theories may be An . d wrong, but specimens are facts from facts all knowledge comes . o n Later , return from a more inaccessible spot , with o f a load unrecorded Specimens , a kindly hint was given that there was no need to fear to speculate or to theorise .

Theory is but a way of grouping specimens , holding good A n provisionally only until a better way is found . d to

e fo r the better may succeed another yet more perf ct , who at o u r present state o f knowledge or mental attainment shall reach ultimate truth ? The dominating idea o f the present work is therefore that by a careful study o f a sufficiently large number o f o f of Specimens , that is , instances correspondence between number and significance o f words and phrases o r sentences , a hypothesis may be framed and gradually verified . What seems to be in sight is a mathematical sym o f holism for the mysteries the Faith , pointing to a mathematical concept underlying them and ultimately to a mathematical “ locus ” for the miraculous element they contain . The part taken in this research by the present writer has been mostly the sending of pioneer specimens to his

- collaborator . Such is the duty of the fi e ld naturalist .

Such is his share in the work . P RE FAC E

I T may be allowable to give a short account of the i * origin of this work and of the book which preceded t . I n 1 91 3 there appeared Foundations with its state ment that the empty tomb and the series of appearances — — the sign which satisfied the apostles can , in the nature ” o f c o vi c i u s the case , be no n n ng Sign to , and further , that Christian theology will never be more than an f ine fective, purely defensive apologetic until it has squarely and fairly faced this fact One might wish that writers would use the word

fact in its proper sense of Indefeasible Particular . It is at least a verifiable fact that the two sentences quoted occur in Foundations But beyond that there is very little fact about them . Many good Christian ministers deeply resented the statement they contain , and appealed with no very satisfactory result to a somewhat lethargic se t hi episcopate . But one minister at least s face squarely and candidly against it , determined to meet it with a flat denial . Were such a statement left unchallenged it could only mean that faith and knowledge must needs be dying , if not already dead . 1 In 9 1 4 Dr . Lea first gave expression to an opinion he had long entertained to the effect that there was evidence

‘ A Pre liminary In ve stigation of th e Cabala contained in th e Coptic Gnostic Book s and OI a similar Ge matria in th e G re ek Te xt of th e N e w ’

Te ta e t. f r B a k d : c e l 1 1 . s m n Ox o l w l , 9 7 e ace P r f . I I

in the Bruce Gnostic papyrus of a geometrical and mathe matical symbolism connected with the teaching of O ur Lord ’ s Resurrection which might be found to involve a transcendental element comparable to what our present day science would term a “ fourth dimension and that a locus for the miraculous might be sought for in this

direction . He published this view tentatively in the first E instance in the form of an aster Sermon , through his

. A fri e nd and churchwarden , Mr . W . C Lyon of St . ustell .

This , in such a year at least , was unlikely to command 1 1 much attention . But in the summer of 9 5 a letter to

ar dian the Gu brought the writer into touch with Mr . Bligh Bond who was already interested in ancient archi

e ctu ral t geometry , and a close and active correspondence

ensued . It soon became apparent that a new branch o f scholar ship and research was ope ning up and that the Greek

Gematria would have to be studied and tabulated . It was evident too that the unknown authors of the Coptic Gnostic Books must have had access to material

which had Since become inaccessible . What , then , was the evidence which satisfied the Apostles ? Had it all been produced and examined ? To this the answer was “ ” bound to be a plain and emphatic N O ! But there were available two lengthy documents of undoubted

antiquity , preserved not only in the original Coptic with

much Greek intermingled , but also in the form of careful

and scholarly translations , in the one case Latin , and in

the other both French and G erman . And yet both had

been , it would appear , neglected and despised by the learned authors o f Foundations in common with other E nglish Biblical scholars . These boo ks nevertheless pur po rted to be Resurrection Discourses o f Our Lord and must surely have been recorded by men who were at least

persuaded that He might have uttered them . 1 2 The Apostolic Gnosis .

Even if we suppose these works to be the mixture o f heresy and nonsense that most scholars thought them to be (the material side being so unfamiliar and mystical in form), it yet seemed probable that they might contain evidences of something more — something which was neither heresy nor nonsense . For even a lie must in some way be built o n truth and may suggest that of which r it is a denial o distortion , It may even have an actual n a admixture o f truth . A d in this case it soon bec me more and more certain that some principles o f truth were imbedded in these writings , namely truth of a mathe ma i l t ca order , for it appeared that there were traces of mathematics o f a very adventurous sort in these books , f and mathematics are verifiable . Some o the formulae N o w were verified or found consistent . it was obvious that no mere mathematics could be regarded as a subject fo r Resurrection discourse s . But mathematics dealing with unalterable verities might be the vehicle for ideas was concerning verities yet higher . This , it was thought , the underlying scheme o f both these Gnostic books . In

fine , the mathematical and geometrical symbols consti tu te d was a language of ideal things , and what remained to discover the grammar o f this language and establish some sure landmarks , some certain foothold , for further X l r i n e p o at o and development of knowledge concerning it . Our earlier work already cited was published as a pioneer work , a tentative enquiry and survey of the ground towards which the authors were feeling their way . was Much that might seem imaginative , even fanciful , included , for the purpose was to make it in the highest f degree suggestive and stimulating to the spirit o research . ’ o f Samp les the authors method were given , and a number of specimens . The work found readers , but a frequent “ ” verdict was a sort o f non liquet which by no means

. As r discouraged perseverance a result , the system e e ace P r f . 1 3

e ive d c renewed attention and has Since developed , but in a way which shewed that the o nly safe plan was to accumulate evidence o f fact u ntil the bulk of such evi dence at last became sufficient to bring the ultimate conviction that there was really a subject for investigation which promised eventual success of a really important nature . The present book is the fi rSt instalment o f that accu mu latio n . It by no means exhausts what the writers i have in hand . More yet s even now in an advanced e stage of preparation , the largest s ction being that which A deals with the E pistle to the Hebrews . nother section h as to do with the Words recorded as accompanying the

performing of miracles . Attention will also be drawn to the seventeenth Cle mentine Homily and the geometrical character o f the argument attributed to St . Peter . It seems probable that a considerable amount of light will be thrown in this way on the Petrine elements of the early Christian doctrine : and liturgy . Four points may be specified the Descent into Hades ; the Communion of Saints ; the Resurrection “ o f the Flesh ; and the inclusion o f the Mysterium ’ Fidei with O u r Lord s words at the consecration o f the

Chalice . The Gnostic evidence confirms the belief that

AD . 2 Saint Peter was in Rome before 4 , and strengthens the tradition of his 2 5 years ending with martyrdom in ne f r D . 6 . O o n A 7 matter , however , may give cause c o o f G cern . The era of the decline the nosis in the Church corresponds with that of the consolidation o f episcopal government when the Church was organising f hersel as a society , protecting herself against treacherous intruders , guarding her Sacraments , and generally walking f warily in dangerous days . This development o disci pline as contrasted with the earlier concentration on o f witness to the truth , was complete at the end the The A ostolic n s p G o is .

second century and St . Irenaeus would hardly have recog ni d se any form of government other than the episcopal .

In later days , when missionaries Of greater zeal than

learning attempted the conversion of the barbarians , and the Church was practically the only representative of ancient wisdom and civilization , the authority of the

- Church was well nigh the only argument employed . i But that era s past , and the time has now fully come for the reassertion and recovery o f that Knowledge on which her authority rested and still rests . I N TROD UCTI ON .

S OME EV IDEN C ES FO R THE EXISTEN C E OF AN ARITH

METI CAL BASIS I N THE FORMATION OF GREE K WORDS .

We know nothing of the first origins of human so as language , and far human means of research are o f concerned , this knowledge is in the nature a book whose covers are not only sealed , but its pages also obliterated . The art of writing comes late in the history of early civilizations , and before writing comes speech at

first with oral records only , but gradually seeking graphic o f expression by means at first pictorial symbol , and this

symbolism crystallising eventually into formal letters .

Under the aegis of modern science , which gleans its o f data knowledge from the physical side Of life , we are o f E f devotees of the doctrine volution , and in the light o

this teaching, our philologists would inevitably trace the genesis and progress of human speech from a far begin ning in those instinctive and natural sounds and cries which the animal utters fo r the expression of its needs and emotions : because it is assumed without question ’ f that Man s physical ancestry being traced to lower orms , his intellectual progress has been the result of a like

evolution . His complexities o f speech are the outcome

of adaptation to his increasingly complex environment .

This would seem Obvious enough . Nevertheless , it is found that the grammatical structure of the Oldest known

languages is the most complex , and that as language e s lic nos s 1 6 Th Apo to G i . evolves under civilization it has a tendency to simp lifi ca tion in grammar . This Simplification cannot be deemed to be purely a response to environment , but rather to arise in obedience to the demands of another and more inward law . n This law is a spiritual and not a physical o e . It is the operation of forces in the soul of Man ever tending towards the dominance of the intuitive sense of harmony and order, and seeking, through the emotional nature to control the complexities of natural environment . In this connection it must not be forgotten that in ’ o f addition to Man s gift environmental language , he is dowered with another language which , though largely is incapable o f intellectual expression , a most perfect

r ve hicle fo the utterance of his moods and emotions . And This language is song . notwithstanding its great variation . in mode , it is fundamentally the same among u nc o r all peoples , and can be used where the gift is ru te d o f p , with a high degree mutual understanding , being capable of imparting its meaning independently of f outward dif erences and alienations of thought .

In the history of Song , we observe an Involutionary E process at work as well as an volutionary . Common o f speech is the result outward experience , experience of is physical things , but Song the rendering of inward experience , increased and intensified by the withdrawal of the soul from externals and the indrawing of psychical reinforcements from those regions of pure and pre - existent Idea and Emotion which become accessible to the human mind in states of inward concentration or absorption .

Song is spontaneous and intuitive , but it can be led into intellectual channels and h e nce allies itself with rhythmical and poetic expression . Through practice , this rhythmical and po etic expression may become habi tual and instinctive . We often call it inspirational . I n

1 8 The Ap ostolic G

o f the law of Spiritual harmony , and was the most useful e perhaps , Since it could be used to illustrat and to explain th e principles of O rder lying at the root o f all beauties o f h expre ssion o f whatever sort o r kind . By Number t e philosopher could find a symbol o f prec ision fo r th e otherwise intangible relations which generated harmonies e o f sound , line , and colour . Henc Number became the accepted symbol for working purposes o f the M A O HEI E th e M A OHTA I o r o r Teaching Of the Mysteries , and

“ its . instructed ones , were taught by aid It was early recognised that the root - ratios subsisting between those simple proportionals which were th e f foundations O Harmony in Form were incommensurable , and fo r this reason a formal and conventional system o f numbers had to be devised for the intellectual expression

f - o the Mysteries , in order to convey a clear cut mental

- conception o f their innumerable inner relations . The

o f brain Man , being merely a physical organ , can form

clear ideas only of integral quantities , and hence the o f symbol an incommensurable relation , though this rela

tion can be conceived by the higher mind , must be translated into se t and formal terms if it is to be ap p re

. i s hended by the lower So Number comes into t place . — But there was a way o f escape a door Open to the lowe r mind to link its ele mentary consciousness o f order to the t An d concep ions of the soul . this way was through the study and observ ation of perfect Truth as symbolised by e f the symmetri s o Form . Hence the philosophers incu l c ate d o f the study Geometry , and elevated that study to the highest p innacle of reverence , calling Geometry the

Queen o f Sciences . Thus it may be se en that Number and Geometry were after all the natural vehicles for the inculcation o f d o f Sp iritual Knowle ge , and hence a symbolism Numbers , as e such indubitably do s occur in our sacred books , and I ntr oduction. 1 9

o f in the sacred literature old days , may , and indeed si n ifi must , embody a Spiritual thought , and a sp iritual g o f d cance , in Spite the denials Of mo ern Biblical critics , ” o f who now frankly reject the idea verbal inspiration , no t understan ding the fuller sense of this phrase .

e The Gr ek language , which is the appointed vehicle f r i o the transmission to us of the Christian Mysteries , s the most p erfect instrument yet devised fo r the expression o f inspired thought , Since not only is it superabundantly its o f as rich in vocabulary and choice terms , but , can now for the first time be shewn , it enables the scribe o f ff under the inspiration the Spirit , to give e ect to the most intimate Spiritual meanings by the perfect union o f letter and number which subsists in it . The truth o f this statement can be verified by any student who will have the patience and the willingness to be convinced . But the demonstration is long and is rendered difficult for any modern student o f the Christian Faith because he needs fo r the purpose a combination o f two orders o f know o ne a ledge , the familiarity with Greek , the Greek Of the

e a u ai N w Testament and Septuagint , the other an cq n tance with elementary mathematics . And our modern f churchman knows little o mathematics and cares less .

Yet he thinks himself qualified to expound the faith . But he can only do this in o ne way and that a limited o ne o f , for he has lost that greatly coveted apostolic gift

arm h as f w s, and not only lost it , but despises it , or af ects to despise it , and perhaps he does not even know what it m e ans . There is a certain simple presentation o f the Christian dogma which is based upon the gospe l story o f O ur ’ Lord s life and passion in its human aspect . This is the “ o f A Sincere milk of the Word Spoken by the p ostle , i and it s provided for those who are as babes in the Faith . This was rightly Offered by the Church to all converts os s 2 0 The Ap ostolic Gn i .

fo r from heathendom in the early days , but the instructed ’ ar e e cz T o n there was the p p d j, the solid nourishment which A nd was ordained to satisfy the advanced Christian . this could only be imparted by those who had the apos tolic gift o f the Gnosis . Now it will be seen that th e position taken by the present writer is this : that the true evangelical or apostolic Gnosis is a thing apart from all vain human imaginings and has therefore nothing whatever in com mon with the works o f the SO - called Gnostic teachers ff and h e resiarchs . It is as di erent as Light from

Darkn e ss . T h e o f one , the apostolic Gnosis , is to be thought as a gift of spiritual expression exercised intuitively by

the illuminated seer or scribe , through the perfected medium of a tongue which contained all the element s necessary fo r the great purpose of revelation o f the

mysteries . The other is merely the intellectual and

human adaptation of some of these inspired results , and o f the artificial construction others , in order to bolster up the fanciful conceptions and sometimes outrageous beliefs of unsound and half- instructed fanatics of various ff schools . It is all the di erence between a perfect body o f which is the expression a pure soul , and a clever c automaton which can perform the act of lo omotion , and ejaculate a few harsh syllables by the aid of a

be llows and a mainspring . Had the numerical Gnosis been purely an affair o f human construction it could have been imparted without o f trouble as such to the Bishops the early Church .

. f But St Irenaeus had never heard o such a thing ,

and he is a good authority . He was aware , however ,

that the sacred books were inspired , and he was equally aware that there were mystical numbers to be discovered o f in the name Jesus and elsewhere . I ntr odaction . 2 1

But if the Gnosis were in this manner wrought into i the Scriptures through a prop hetic instinct , and an n u se o f tuitive number as conjoined with letter , he would o f still be right in disclaiming knowledge this , because ,

(as nowadays ,) a busy Bishop , with a large provincial a Diocese , would have little time and perhaps s little inclination to study the mysteries reserved fo r th e ad vanc e d and philosophic minds whose Special province it was to guard th e se mysteries and to give them out

only where required . Bishops were concerned then as o f now chiefly with the exoteric Side things , and their chief responsibility lay in organization and control of more o r less unruly folks : whilst the duty of expounding the myste ries o f the Word lay with the Reader or fo r I nterpreter , an understanding of whose high and important o fli c e the student may be referred to th e ’ “ Introduction to Harnack s Sources o f the Apostolic ” Canon . No one who is to any ext e nt familiar with the Greek Language can fail to receive the impression that it em bod ies some great law of intellectual comprehension — lending itself to symmetrical expression a law so varied ff t in its e ects , and so vast in its scope , that the studen

can but discern as it were a fractional part of it , just

as the visitor to some great building , passing through r se e o f room afte room , can the beauty and symmetry o f each individual room , whilst remaining incapable su b visualising the general plan , although he may be consciously and dimly aware of it through his sense of n f direction . A d o the mathematical counterpart of the

language he may be totally unconscious , though wonder ing whence came the rule which dictated the symmetry

everywhere apparent . Some o f the great Temples of antiquity are built of i so unmortared stones , but the stones are indiv dually true li os 2 2 The Ap osto c Gn is .

no in shape and so truly laid and placed , that there is o f error o f accumulation , and the total result course after course is the maintenance of a true and correct form . The Gematria o f the Greek inspired writings seems to E be o f this nature . ach word building a sentence is like E its a piece of squared ashlar . ach has own intent and meaning . These lesser intents and meanings combine to generate a larger meaning and the truth o f th e whole is the union of the truth of every part . Were it possible to frame a language in human terms such that every unit o f meaning contributed its exact tincture to the whole , we should have a perfect language . But that is not possible . It is

- o ff e is a far ideal , to which the Gre k language perhaps the nearest ap proximation the world has known . We have employed the architectural Simile in speak in e f o ne g of the Gr ek language and o r this reason . It is of the compensations o f a very limited and specialised knowle dge that the actual limitations o f that study give a certain individual angle o f vision which may open a new perspective . In this case it has been through the concentrated attention given to the mere vocabulary and its o f o f concomitant numbering the letters words , that has rendered possible the view at which the pre sent e writ r has arrived . o r o f In a great public library registry documents ,

o r its each book document has individual number , and an experience d custodian when he h as a certain docu ment in mind will instinctively couple the identity o f that document with its p roper number in the register .

o ne But the linking is a purely arbitrary , save in so far as the re may be different categories o f number readily

f e recognised by a common digit , to denote dif er nt classes o f books . We make a very limited u se o f Roman letters A as numbers , but for all ordinary purpose , the rabic oduc on I ntr ti . 2 3

fo r numerals which we employ , are used calculation only and are not associated in our thoughts with words or letters in our language . as But if we had been trained children to add , to o f e e subtract , to multiply and divide by means the l tt rs ff of our alp habet , how di erently we should regard that o f alphabet . Instinct , habit , association long standing would form an inevitable and indissoluble link between

h e o f u t letter and the number . The letters a word wo ld to e o f appear us as a numb r , and the digits a number would suggest a word . And so o f o u r e it was at the commencement era , b fore th e introduction o f the Arabic numerals . A nd with the o f o f Greek , this association letter and number was the o f fo r most intimate nature . The coining words the representation o f preferences in number commenced very early and much o f the tradition is associated with the

e Pythagor an schools , in which the numbers are often re cognisable as conventional symbols of ratio . Terms used in music , and in astronomy and chronometry betray o f a like influence , and those names divinities which are symbols o f planetary times and seasons can often be “ ” f r o f e . o identified by their Gematria numb r Thus , o f o f 6 example , the solar divinity , Lord the year 3 5 days is A a— I — z — I OO a— I variously known as braxas ( , B , p , , — 6o a— I —2 0 0 o r E , , 9 , with the same numera

M ‘ e fe a N eih o Béh v o 2d 3w . tion as p s, s, n s, p , etc More than

o f - all else , the notion number symbolism enters into , and

. An d colours , religious nomenclature we have abundant proof from the Fathers o f the church that the earliest symbolism o f G o d the Father was of a ge ometrical nature . Fo r o ne x viith proof of this , need but refer to the

o f . Clementine Homily , reputedly the teaching St Peter,

7 67 0 o r o f is e wherein the 9 , locus , God describ d as situ

- i ated at the meeting point o f the s x boundless lines , the he l n is 2 4 T Ap osto ic G os .

6 n 3 1 r n - h e 7 1 o N o . t po int itself being I ) , Being These are axes of the Cube or the Cartesian c o - ordinates O f our nomenclature . But the Homily will be dealt with more at length in a subsequent chapter . The tendency to abstract and geometrical symbol was strong in the Greek environment in which Christianity — too O f was nurtured , even in the Syrian birthplace our ” A nd religion . with it was linked indubitably a Gnosis o r u fo r esoteric teaching , which used mathematical fig res the inculcation of knowledge concerning transcendental things . An d with the letter and the number , the figure or h e mathematical ratio would naturally enough linked , in cases where the thinker possessed the mathematical or E geometrical knowledge of the time . ven for the ordinary man the result o f constant association of ideas in word and number would form a link which would lead sooner or later to the discovery o r manufacture of alliances o f meaning between words which had the same or allied er contr a numbers , and p , words would be coined to give e c rtain numbers in order to express associated ide as . And , more commonly , the spelling of a known word or name would be modified to give the number desired . Sometimes the effect would be to distort the etymology o r the grammar, but in the later Greek this was evidently not regarded as of much account provided the result were attained . In other cases a new word would be introduced with é ve v a cs o r a p p fi interpretation . O f this kind we have examples in the New Testament . I H OT XPI Take the names E E and ETOE. Both forms are o f specialised forms more ordinary words , the first a common name derived from the Hebrew Joshua o r

Jeshua , and the second possibly a variant o f xp nar és good . But the argument fo r contrivance o f number in

i 2 6 The Apostolic G nos s.

I HEOTE 888 37 x 2 4 XPIETOZ 1 480 37 x 40

and , by ® Eo z additio n 2 3 68 37 x 64 {T8N éEfl N }

w he th e N o if the question asked , What is thing most fundamental in the te aching o f religion ? I think “ ” n the answer must be Truth . A d the Gnostic teaching Fo r e gives this answer . the Cube , repres ntative as it is of perfect symmetry and consistency o f form is verily the A n d most apt o f all possible e mblems o f Truth . in this

k e - o f respect the y word the mysteries , of this Christian e is —AA HOEIA and orthodox geom trical Gnosis , Truth 6 whose number , reckoning the letters , is 4 , that most o f o f perfect numbers , the cube the square number 4 ,

f 8 . An d and the Square o the cube number everywhere , throughout the Christian era , in sacred literature , in E liturgical symbol , the number ight has been mystically f held as the number o perfection and o f regeneration . “ ” th e o f We call it Dominical number , or the Number

- . A nd A AHOEI A i N o w the Lord is h s Cube symbol . o on looking at the Gematria given ab ve , it will be seen that the name o f Jesus Christ is indeed built upon the A n cube of Truth . d in the figure o f that cube as it is

o f 6 displayed to mortal eye , there are some the 4 com o ne nts e p visible , and some invisible . This symbolis s the th e l Divine and Human aspects of the sacred Persona ity, A n d a the Seen and the Unseen . s will be evident by o f o f 6 a study the figure , all that are visible the 4 are

- 2 o n Thirty seven , leaving 7 hidden , nineteen the posterior

E B u h e . t surface , and ight at the heart of t greater cube E is look again at the numbers o f th e Holy Name . ach o n N built the 37 visible parts of Truth . ow turn to the fi u — re o f e . Clementine g , the Image God as a Cub We find tr c on I n odu ti . 27

EI KQ N O BOT 1 369 37 x 37 (representing the (Image of God) visible part of the perfect D ivinity) and the unseen part 37 x 2 7 999

I H T XPI 2368 EO E ETOE. ‘O O BOE TON O BO N

(The God of Gods). G and 999 , the Invisible is , by ematria , c P O A II O PHTOE The Ineffable (G o d). O EO AN EKAAA HTO ff E E Ine able God . — ’ and it stands also fo r the Ineffable Place 7 6 cififnjr ov — o f . 999 , the locus the U nseen God N w o f o the question will arise in the mind the reader , t How can this be any hing but chance , seeing that the words made use of are common G reek words , antedating by many centuries the period at which a Christian Gnosis would have been formulated in Gematria ? o ne o f e The answer is that the system is older dat , doubtless amplified in the later period , but to a great so o f extent antedating it , and certainly in the case this ge ometric scheme o f the Cube and its isometric figure . A nd the tradition can be traced back to the period at which the language o f philosophic Greek was in process a of formation . It can be shewn that the Pyth gorean is o f tradition at the root of it , and that the school Plato

to u se . did not disdain make of it There are , for example , o f o r in the works Plato himself, as rendered by Proclus , o f certain Obscure terms , some which have been a puzzle to scholars and have no t yet received satisfactory inter r p e tatio n . T o these the method o f interp retation by

Gematria may be experimentally applied . We will give a few instances , with the parallel meanings suggested by

Gematria . he ostol noses 2 8 T Ap ic G .

AN TETM A ( 1 ) M TI , meaning that power in the

human soul which is above the Mind . M dvr e v/u i n 1 1 47 3 7 x 3 1 Number of the iso metric figure or m e tac ube of the cube 1 984 or 64 x

3 1 .

Interpretation by parallel Gematria ,

' — ' uafa dn e c d I n fi ni e E p é v re v/u i T L 1 1 47 o p s t ssence . ’ — wap devos o up dvm Heavenly Vir f gin (type O Spiritual wisdom). and for the whole cube

1 (D O GOG— 984 ays Light of God .

l 0 n — To de ay/I a. 7 6 ar p és The Will

of the Father .

(2) TO TI HN EIN AI (u ntranslate able ) from A ristotle . ’ 7 5 7 1: OT I AI ON o r w a 3 e ac 8 1 4 37 x 2 2 E dim : i . ‘ — H O EIA EO CIDI A the

Divine Wisdom . ‘ O EN EPI‘ HE A O I ‘O E — the powerful Word

(Heb . iv . I QPA o ld EPQ , form Of — o the Self, p ssibly connected with YO ga o f the E as tern

tradition . Cube (of which 8 1 4 is the m e tacu be 1 0 8 6 x 2 2 0 THP— 4 4 2 Saviour .

’ fo r G o d 3 ) Next to take Plato s Name , as symbolised by the perfect Circle—‘ O BITI I IAEI O EOE G o d A The over ll. t c i I n r odu t on . 2 9

( — 0 E111 HAEI QEOE 740 37 X 2 0 KTKAOE a

Circle . ‘A I ‘ I A EM A O E O T S a n c t u ar y

of God . ’ ‘ and the Cube is 64 x 2 0 1 2 80 O AO I OE EN IAEA ' ‘ O KTBOE—The Ideal Logos : the

Cube . 1 280 OEOTH I H OT (or , in the Christian system) E Z . — — Divinity OEOTHE is one o f those words which connect the Gematria of older days with that o f the

Christian times . We may then attempt to apply it experimentally to the Holy Names (I ) I HEOTZ 888 ®EOTH2 5 92

‘ XPI TO 1 80 H AN A TA I EK EE T E E 4 E E E O . AA A Q M EI ‘A A M H N . ‘ H AA HOEI A M THP .

‘ ‘ ‘ H A I I QETN H . ‘ O KTP TI E I OE. ‘ H ®EOTH ‘ E TIOT .

KTI EI E EK HAPEEN OT . ‘ A I‘A BQ TN H H E .

etc . , etc . (2) XPI ETOE 1 480 OEOTHE 5 92

T AA CDA TO ( 2 2 0 72 O . ‘ ‘ I HEOTE O A O I OE OPA .

TOE. I HZOTE ‘O AM HN ‘EI E

KTPI OE. lic Gnosis. 30 The Aposto

(3) I HEOTE 68 XPIETOE. 2 3 ®EOTH2 5 92

‘ TIOE TOT AN OPQI I OT

Son o f Man . . ' ‘ O M EEEI AE' H ATNA

M 12 TOT HATPOE. ‘O KTPI OE ‘ O ‘ PTOM E

N OE EK EIQ N .

' I HEOTE O N AZQPAIOE'

M EEITHE.

' O M EEITHE’ 29 THP THE

PHE.

also ,

( TO M TZTI KO N D0 2.

‘ ‘ (IDQ O H APXH A O I OE T Z. C EKII OPETEI E DQTO E.

— Lastly and it is not within the scope of this article — “ ” to multiply instances w e come to the ép /u jr e v ats o r Interpretation of the mystical Holy Name E mmanuel ” “ — E U s which , says the vangelist , means God with

O M N V AL E MAN U - E L The Hebrew is , and one might reasonably conclude that with so near a rendering o f the Hebrew, the Greek scribes and teachers might f to well be content . But if the method o Gematria is is be of general utility and general application , it clear that it must be made to apply to any name to which a specialised sense is attributed or a particular Shade of S meaning attached . o there may be some justification fo r r applying o u system to the name E mmanuel . What then do we find ? I ntr o uc on d ti . 3 1

( 1 ) EM M AN OTHA O EOTHE

' 1 2 36 O B O E M E O HM Q N — God

with us . (2 ) EM MAN OTHA 'O I HEOTE

OEOTHZ

‘ O A O I ‘ OEKT P I O T H A T P O Z T h e Word o f the Lord th e Fa

ther . (3) EM M AN OTHA ‘ 0 XPI ETo z

’ ‘ (4) M EO HM QN O O BO E 1 3 0 6 I HZO TE 888

E m So the equation is perfect , and Christ the m anuel

e G o d U s . A nd is J sus , with both are the Word of the

e Lord , the Fath r . It must surely no w appe ar that there is need for further enquiry into the Gematria as a method o f exe e sis — a li g , and the question must be raised how is the p p cation o f this method going to affect the results of the e l c 3 2 Th Aposto i Gnosis.

has e to Lower Criticism as elaborated , it b en thought , finality during the past century ?

Mar o lio u th E Dr . g , writing in the xpository Times A 1 1 o f for ugust , 9 7, speaks results similar to these as j ustifying the introduction into criticism o f an element which has been hitherto ordinarily neglecte d . i h O ne word in conclusion . It s not t e abundance of the Gematria on any particular number which has any

as f fo r o f value proof o a system , the vast richness the

e Greek vocabulary , and the cons quent great choice of e to to terms or phras s enables the student find , and construct fo r himself practically an unlimi ted amount o f

o n . Gematria any number , say , above the first thousand Such results were produced in profusion by the mediae v al

cabalists , and prove nothing at all beyond their great

e ingenuity . though they were often us d , and it would fo r appear , successfully used , the persuasion of the Rabbis o f and the reconciliation Jews to the Christian Faith . u s fo r But they do not nowadays insp ire , we know some thing o f the doctrine o f probabilities and can se e the f hollowness o their plausibility . Neither does the fact that the Gematria o n any num

f fo r ber is good Gematria Of er a convincing proof in itself, there is a sup erabundance Of good Gematria available on

almost every high number .

e Thr e things only can carry conviction , and furnish evidence irrefutable o f th e operation o f something more

than the law of chances . These are ( 1 ) A genuine consensus o f meaning apparent in the words and phrases found on any one

number . (2 ) An association o r consensus of meaning between the words o n numbers mathematically or geo

I C HA PTER .

THE GEMATRIA OF THE GREE K S CR I PT U RES .

A H ISTORI CAL S KETC H . It needs but a superficial acquaintance with the works of the mediaeval cabalists to convince the student that these men were engaged not merely in a pious exercise , but were consciously following a tradition preserved among the learned from times of great antiquity . The existence of such a tradition implies that the identity o f number found to subsist between various words and phrases in the sacred writings was no mere accident , but expressed a real correspondence with the symbolic sense and doctrinal significance of the phrases thus found to A o f w tally . similar association meaning as traced in anagrammatic renderings of names and words . T O - day we are inclined to regard this sort of thing as childish , and to some extent the development of the art of cabalistic numbering in the Middle Ages was certainly vain and worthless, a product of mistaken motive and

misapplied ingenuity . Yet there is another side of the

no . matter , and of this we must t lose Sight The doctrinal value o f such co u ntings was admitted equally by Jew and

Christian , and had a singularly powerful influence on both Sides . Thus when , for example , the famous Rha A banus Maurus , rchbishop and Christian controversialist , set out to confute the arguments of the Rabbis , he was u se G able , largely through the of ematria, to beat them A cal ke ch H istor i S t . 3 5 o n their own ground and so add to the prestige o f the

Christian faith . This result , it is evident , he could not have achieved , had he not been supported by some very a r ior i o f strong belief p in the legitimacy such a method , deriving its force from antique sanctions . If these sanc tions then existed and were in force when the scriptural o f G canon was being fixed , and if the system ematria is indeed imbedded in the text of the Biblical books , then it would be rash , surely , for any critical student to ignore the possible value of such a fact in fo rming a just criterion o f the writings claimed to be inspired . o f Yet in modern times , serious students this neglected branch o f theological science may be numbered upon the

fingers . Perhaps the best exponent is Dr . Bullinger , who insu ffi has brought to light many curious coincidences , cient in themselves to establish a general attention in the fo r schools of theological study , but yet enough to secure his works a popularity o f demand which has made them now almost unprocurable . The present writers may to claim have added largely to his results , and in this is no t cumulative addition , which merely quantitative , but intrinsically as good in quality , may now be discerned the basis o f a general argument for the existence o f a coherent system o f interpretation by Number applicabl e to many o f u r o sacred books . Dr . Bullinger and another investi

M r . gator J . H . Weldon , have paid special attention to 8 1 1 o f the numbers , 3 , and 5 3 , and some their most remarkable deductions have been included by Rev . Wal ter Begley in his interesting Biblia Cabalistica

This writer quotes that learned and judicious scholar , “ . s m Dr Christopher Wordsworth , as saying that the y bo lic al meaning of numbers in Holy Scripture deserves more study and attention than it has received in recent times , and with this Opinion we most cordially agree , finding ourselves in marked antithesis to the school o f li 36 The Aposto c Gnosis. thought so largely represented among o u r lib e ral church n f e e me o today , whose view is w ll summarised in a l tter received from the editor o f a progre ssive church news “ an paper , himself eminent cleric , when he says there is ” no sort o f Spiritual significance in numbers O ne is th e tempted to the rejoinder , Why then is Holy Trinity ” an ‘ article o f faith ? But the question immediately at issue is after all no t merely whether or not there be any actually subsisting Sp iritual quality o r significance in

e numb rs as such , but rather the question whether at the time the canon of Christian Scriptures was framed , the symbolism o f numbers was employed either consciously o r instinctively to accompany the verbal text as the vehicle o f any doctrinal system which the letter alone might no t be fitted to convey .

Mr . Begley in his introduction to the work above cited re marks that the literary judgments o f scholars and o f u biblical critics the past century, j dgments so hostile to o f the consideration this curious element , were , as often happens in such cases , both right and wrong . They were right according to the lights and know l e dge o f their age and their judgment was sane according to the evidence then before them . But there was a great deal of evidence no t before them which has since come to light and made their opinion , once relatively right , now relatively wrong .

In these recent times no one , he says , thought of looking upon a Primitive Christian as an Initiate with mysterious knowledge carefully conveyed o r concealed . All Lo w churchmen , High or , would have thought of a Primitive Christian as becoming “ wise unto salvation ” much in the same way , and by the same means , as a Primitive Methodist would to - day become a converted — man . This was the current idea , true of course in a certain sense , and yet how misleading , for how much l h A H istorica S ketc . 3 7

Of impo rtance was ignored o r unknown ! For it is during the last half o f the nineteenth century that the complex connections of the earliest Christianity with Greek ,

h as . Mithraic , and other mysteries , been brought to light no These mysteries have a connection , by means unim

o f . portant , with the symbolism Names and Numbers

e o f E The same , says Mr . B gley , may be said the ssenes ,

- the Neo Pythagoreans , and all the many embryonic forms “ ” e o f Gnosticism which wer , like microbes , in the air , naturally infecting more or less every religious growth within their sphere of influence . The disputants Of past A nd ge nerations w e re unaware of most of these things . yet the Primitive Christian was an initiate plainly enough , ina ar cani and had a discipl even as other initiates . But the Christian Mysteries were unique in that they brought “ ” ff with them the open door , and o ered an initiation o f a more universal nature than was allowed in the E leu sinian and manifold other rit e s which were multiplying at and about the time of the formation of the first

Christian society . “ “ no In Christ Jesus , says this writer , there was bar o r of birth , nationality , even moral conduct . Whoso ’ ‘ e is e e ever will , let him com Where there n ither Gr ek no r Jew , circumcision nor uncircumcision , Barbarian , ’

o . Scythian , b nd nor free Sinners , slaves , and outcasts e to o were invited wom n , debarred from the great

o f e mysteries Paganism , wer accep ted here o n e qual ” be terms . It may believed that this acceptance o f th e woman o n almost e qual terms to the rite s and p rivi o f to leges the new religion , had more do with the rapid progress and final triumph o f Christianity than is gen r n o f th e ally supposed . Ma y e early Christians had been f initiates , and when converted to the new method o — Salvation that Ea r np ia which many h ad been consci — o u sly seeking they would readily understand the mystic n sis 38 The Ap ostolic G o .

allusions in the writings of the New Testament , especially when written by converted initiates . o f A To these , the mystic numbers Daniel or the poca

lyp se would be no new ground . They were the product o f an older system o f philosophy which was largely built o n geometry and used geometry and mathematical forms f as interpreters and symbols o Divine ideas . Plato is reported to have said that “ God geometrises and his own name for God o f Whose perfect form the Circle is “ his chosen symbol , is The ' c G o d over All 0 EHI 0 70 EI I I I I AEI OEOE. TO under 95 stand this mystery o ne must II AEI 2 9 1 go to the Gematria fo r an OBOE 2 84

inte rpretation , and we shall find the interpretation o n 740 37 x 2 0

these lines , ready , perfect , and irresistible as evidence KTKAOE — of the re ality o f the m e thod (Circle) 74o - 37 x 2 0 F r even then existing . o the “ number o f The God over KTI EIZ ” — All is the number o f the (Creation) : 740 : 37 x z o

Circle , and both are the num T ber of Creation K I EIE. N o w this number is not only one o f a consistent geo

metrical series , as we shall be able to shew conclusively

enough , but it is indissolubly linked with other numbers o f the same series permeating the whole o f the G reek text o f the Septuagint and the New Testament alike ; whence arises a strong argument fo r the continuity o f

- the Older and newer systems of Number symbolism ,

Pagan and Christian . “ It was the ordinary method , says Rev . W . Begley , for the hierophants or mystagogues to convey hidden o f truths by means a more or less Obvious fiction . Th e y is or cal ketch A H t i S . 39

o r would thus use a myth or parable , significant number , to conceal the inner meaning , and , as an anonymous * ‘ writer has said recently , It has come to pass that the crude and childish lie o n the surface is ignorantly believed fo r the whole truth instead of being recognised as the All mere clue to its inner meaning . theology is co m in posed this way , and her twofold utterances must be read with a double mind . Thus when we read in the

Scriptures of the Church or in the Saintly Legends , a o f fiction shewing more than ordinary exuberance fancy , we may be sure that o u r attention is being specially m arrested . When iraculous events are related of the o r gods , when they are depicted in marvellous shapes , the author gives us to understand that something u n common is being conveyed . When singular and u n earthly beasts are described such as Behemoth and

Leviathan , the unicorn or the phoenix , it is intended ’ that we should search deeply into their meaning . Similarly with regard to the often minutely detailed measurements and numbers which we find connected ’ o f A rk with the description such figures as Noah s , the o f o r O Tabernacle , the Temple Solomon , the Holy blation A of Ezekiel . re these to be accepted in a literal sense ? I s it possible so to accept them ? A nd if it be not ’ o f E possible so to do , as in the case , perhaps , zekiel s o f figure , on what basis other than that symbolic number can we proceed towards a rational interpretation ? I n

' the New Testament there is added to these figures the o f description the Heavenly City , the New Jerusalem . ’ It seems clear that Daniel s figures are astronomical . — This can be proved has indeed been proved by D r . “ ” se e Grattan Guiness ( his Creation centred in Christ , f vol . I . ) and there is su ficient evidence that many of the

“ Th e a L d . 1 0 . C non ( on on , p si 40 The Apostolic Gno s.

numbers of the Apocalypse are of the same order . Others “ ” are of a cosmical o r geometrical order and here and And there a link between these two classes is apparent . the Divine nature of the Lord Jesus is typified in a Solar astronomical figure of which we find numerous traces in G the Gematria . The reek name for the Sun is Helios

A O G 1 8 . e ( H I E), with ematria 3 This numb r is that A o f the servants of braham , and concerning it we read in the ninth chapter of the Epistle o f Barnabas as follows “ ‘ A o u t For [Scripture] saith , and braham circumcised ’ o f his house men E ighteen and Three Hundred . What ' th e refore is the knowledge (7) ryvaiai s‘ ) given to him ? E Mark that it says the ighteen first , and then , making

H . E : an interval , the Three undred The ighteen I , ten ;

e : I H OTE . H , ight you have (E ) But because the Cross to h as in the T was about have the grace it , Scripture ‘ ’ . two saith , and Three Hundred Wherefore by letters he signified Jesus , and by a third His cross . He knows this who has put the engrafted gift o f his doctrine o ne within us . No has learned a more genuine word ”

o f . from me than this , but I know that ye are worthy it Here then is an example o f the evangelical gnosis — a specimen o f mystical teaching founded o n a numerical to basis , and claiming be imparted by an apostolic agent f to disciples who were worthy o receiving it . The

passage we have cited is also given by Mr . Begley wh o also quotes the early Christian poet Prudentius as A ’ referring to this number of braham s servants , in his “ ” to o Psychomachia , and adding that we may be rich in servants and successful in o u r conflicts if we only 1 comprehend the mystical figure of the number of 3 8 . Did the Church shew her comprehension o f this figure when in the gre at Nicaean Council She records the f 1 o 8 . presence 3 bishops So it ap p ears , thought some

Pe re rius A early writers (Rupertus , , and ntonius Nebris

42 The Apostolic Gnosis .

f o . were not , from the Imperial p oint view , good citizens

A ppearing as a sect of the Jews , already recognised as E a turbulent and exclusive element in the mpire , they

took no pains to diminish their unpopularity, but rather , by overt acts of contempt fo r the established religion of

. to the state , invited trouble They tended become , and

later did actually become , an independent group in the

o f life the state , renouncing the gods and institutions of

Rome , and almost , as Gibbon suggests , constituting a “ distinct republic . They were often conscientious o b “ ”— je cto rs and passive resisters unwilling to serve in

a military sense , and more inclined to prayer and fasting

than to domestic labour for a pagan master or mistress . ” (Gibbon , Decline and Fall , ch . xvi . ) e There is another matt r to be noted . Rome did not ne f tolerate secret societies . O o the marks of a secret o f society is the possession of a code communication , A o r a secret literature . nything o f this sort would

necessarily be mistrusted in Rome . But in the G e t th e mat ia of the Jews and Greeks, almost necessary

concomitant of a numeral alphabet , such an element

. wa was present , at least in a latent form But s it merely latent ? There seems evidence enough that such a code was used extensively fo r commercial and for

- political purposes . What then if the self same code was discovered by friends of the Imperial power in the theo logical writings o f this new sect ? What would be the inference ? O ne o f the most Significant features o f the o f early persecutions is the recorded destruction writings , o f T the sacred books of the Christians . h e fury of the persecutors against these writings seems to have aimed N w at their complete extermination . o if it be true that the wrath which sought their destruction was not grounded in religious bias , but was rather the result of

fo r o f e a alarm the integrity the State , th n we are p t r ical S ketch A H is o . 43 p ro ach ing a view o f these writings which may have

Spe cial interest to students o f Gematria . Ostensibly there could be little to quarrel with in the teachings o f “ O ne who bid his followers render to Caesar the things ’ ’ ” that be Caesar s and unto God the things that be God s . Yet the writings were under Suspicion and from the State point of view must be suppressed . We offer the hypothesis that these books had been recognised to contain a G ematria o f a sort which had been found as subversive of the majesty of the Roman

E mpire and its imperial Head , Since it accorded to the

Lord Jesus Christ , the Jewish Messiah , the very emblems and numerical tokens of Solar sovereignty which were

the rightful appanage of Rome . Nor was this fact at all G is obscure , for the ematria in question of the plainest

and simplest kind . o f o l From ancient times , from the days at least the d

Babylonian captivity, the Jews had been the possessors of a numerical and astronomical “ mystery ” which we may believe to have been imparted to them by Chaldean n masters . O e o f the best recognised features of their scheme o f numbers 15 the different regard they paid to

the several numbers 1 to 1 0 . I n this system Six is

always accounted a number of error , imperfection , and E evil , whilst Seven , and more especially ight , are num o f bers of D ivine Significance , completion , and regenera

r tion . The reverence fo the number Eight is drawn from the older Jewish source into the Christian system and “ ” u s C appears with as the Dominical number , harac te ristic of the Messiah and o f the Divine regeneration He

brings . Hence the contrived numeration o f the name = . I H OT2 888 Jesus E , and , in antithesis to this , the “ ” 666 o f E O n e A . the vil , the ntichrist Both are solar

numbers as we shall be able to shew elsewhere . For the moment we must ask o u r readers to accept this statement he c n si 44 T Apostoli G o s.

to provisionally , as it is necessary pass on to a further development of our theme . We do no t know the time at which the subtle minds of the Jewish cabalists began working upon the idea of Rome as the second Babylon but it may have been even n before the birth o f Christianity . Certainly it is a c o c lu sio n now accepted by many conservative scholars that a true interpretation of the Beast of the Apocalypse is E that the mperor Nero was the man aimed at , for his name in Hebrew N R V N QS R (Ne t un Qaisar) enumerates 666 t o f at , whils oddly enough , if the Roman Spelling ” G e O Caesar be followed , the reek giv s us NEP N K E AP = = A A E 1 33 2 666 666 . ccording to the tradi o f A tion of the church , the date the writing of the poca

f . D . lyp se o St John is about 95 A . But the idea o f the

beast and his number may well be older than this . The Rabbis called the Roman Language the Roman ” Beast R o miith (R V M I I Th 2 0 0 6 40 1 0 I O + 40 0 thus consciously equating it with the solar power under the name S o rath 40 0 ) Here then we have from a Jewish source the coupling o f th e Roman power with a number identified as a solar number (symbolic o f that power) and at the same time o f identified with the very essence all e vil . A nd this new

Jewish sect , the Christians , were actually teaching that the same number was both the number o f the antichrist o f and the number a man , and that man (as now seems probable) the ruler of the State . It needs no gre at stretch of imagination to realise the

The re is a possible allusion he re to th e constitution o f th e Six R oman N e ra um ls,

L X V I which ar D . . 00 - D . C . e C 5 + 100 600 = L . X . 0 + I O 60 - 5 6 66 . V I 5 I 6 c A H istor i al S ketch . 45 effect o f the betrayal of such a secret by some sp y o r

e renegade conv rt .

And d . Fo r worse still remaine not only this , but the Jewish Messiah was h e ld up to reverence and worship as the true “ Sun of Righteousness ” and given the most o f 888 o f perfect solar numbers , the Divine Manhood , but E was in antithesis to this , the Roman mperor figured as A E o f . the False and vil ruler , the ntichrist , the Man Sin

was It treachery , sedition , and blasphemy against the sacred person and his imperial office . The blasphemers must be rooted o ut and their vile books publicly burnt .

A . D . 1 St . Paul , writing about 5 to the Thessalonians fo r the second time , from Corinth , bids them understand o f that the Day the Lord , of whose coming they seem to have been in immediate expectation , would be preceded “ “ by the manifestation o f the man o f s in o r so n o f ” “ ”

e . . 2 o r p rdition (II Thess , 3) with a falling away apostacy . He reminds the m that whilst he was yet with them h e had told them of these things and that they are now aware o f what it is that is withholdi ng this evil ’ i manifestation (r ?) lear exo v). He s writing about two o f years before the death Claudius , and although normally no o n e could at that time have foreseen what was so soon ’ no r i to follow , guess the coming horror of Nero s re gn , f yet the gi t of prophecy was active in the Church , and it may be that the tongue of the inspired Sp eaker had already been moved to spiritual utteran c e and had re f o f N R V N S R . An d o vealed the advent Q a truth , the mystery of iniquity w as even no w working in the Roman E court . But three years before the mperor had married A o f f the infamous grippina , and within a year that atal

sh e marriage , had intrigued successfully to displace the o f rightful heir , Britannicus , and to secure the adoption ’ her o w n son Nero as the E mperor s successor . The mystery of iniquity continued to work and waited only i 46 The Apostolic Gnos s. the removal o f that restraining force of whose nature the

C . epistle does not give a lue , though its recipients knew o f w as o ne wh o Prominent in the household Claudius ,

no though we are t told he was himself a Christian , was

yet presumably a friend to the Christian cause . This

- E . was Narcissus , freedman secretary to the mperor Let us here digress fo r a moment to consider the early re ” ligio u s developments o f the Roman principate in the light of what is said in the second epistle to the Thessa lonians o n the subject of the Divine worship to be paid to the Man of Sin The political history of the early Principate h as a

religious Side to it . The relief from senatorial Oppression which the Caesars gave to the provinces was deeply and

gratefully felt , and expressed itself in the erection of o f E temples and in the cultus Rome and the mperors .

Augustus deprecated this . Tiberius accepted it with

some reluctance . Caius made it ridiculous by carrying it

to insane extremes . Then came Claudius ; a ruler whose character and policy needs careful and sympathetic con A no t o f sideration . pparently strong intellect , slighted and relegated to the companionship of slaves and freed

men , he was raised to the principate by the soldiers who

fi u r - thought he might be a useful g e head . But he was

rather more than this . Uncertain perhaps o f his own

powers , he had the ability to appreciate efficiency ; and o f he collected around him a group freedmen , socially of f no standing, but practically capable o bearing the we ight

. o ne of government Of these men , Narcissus , may claim

the attention of Christians . Still living and able to control matters by virtue o f his confidential office of secretary at

the time the epistles to the Thessalonians were written , he could conceivably have exercised through his friendly dis an e position , influence of r straint and thus have hindered “ ” or let the accumulating forces of evil from fuller display . H istorical k tch A S e . 47

That he was the object o f their wrath seems clear enough : for very soon he fell from his high place and

D . . was put to death in A . 5 4 n h e f A d then t Man o Sin was revealed .

A . D E f r In . 5 3 Nero became mperor , and o five years ff the a airs of the State ran smoothly , whilst the bureau cracy created by Claudius yet continued . Narcissus dis f o r appeared , but his amilia household , as also that of A ristobulus , had almost certainly , as both Bishop Light foot and Sir William Ramsay agree , been incorporated ’ into Caesar s household . Here was the clerical staff o f a great o fli cial through whose hands all manner o f corres — p o nde nc e and intelligence must pass Copi e s o f rescripts and directions o f policy and appointments . Whilst this organised bureaucracy lasted and was still o f o f E in control the business the mpire , it is clear that an obstacle and a hindrance would exist to thwart the development o f the ambitions o f a scheming and u n scrupulous mother and so n . It must be reduced piece meal and the obstinate officials removed o ne by o ne as substitutes could be found . May it not th e n be per missible to conjecture that this faithful o ffi c ialdo m was ’ 7 6 x ar e y A n ar é the xo referred to by the postle , and the

wv its f ? x principal o ficer , Narcissus In our exploration o f the Gematria of the New Testa two ment books , the epistles to the Thessalonians have not been overlooked . They are not among the most o f likely sources gnostic numberings , but still they yield a o f certain quota results , and tend to confirm the view that this element is practically universal in the Scriptures . The Holy Names of the I HEOTE series are all built

- upon the number Thirty seven , elsewhere shewn to be a as o f geometrical number , as well one of those the solar astronomical symbo lism . Now it so happens that the KATEXQN G 1 6 is word has the ematria value 77 , which The A ostolic Gnosis 48 p .

888 888 I H OTE f , the double of E , and stands o r other “ ’ as o f — H titles of Christ , such The Salvation Israel

A And nar é w e EQTHPI A ISPA H . x v r fers to a person living at that time and exercising a function of restraint . o f is Like other servants the Master , he given a title whose Gematria affiliates him with the principle fo r as which he stands , well as marking him a servant of the solar sovereignty o f Rome . The church in Thessalonica knew well the nature o f the influence hinted at (se e 2 6 o f I I . Thess . , ) and the identity the person exercising — ' — that influ e nce the nar exwv was presumably also known ’ e fo r to them , though conceal d safety s sake . Now it is rather a curious fact that the name Nar cissus—N APKI EEOE— given to the freedman who was Claudius ’ secretary h asalso one of these divine and solar N APKI EEOE= 8 1 = X 2 numbers , for 5 37 3 , and this to equates with that epithet applied Jesus Christ , our — o r H arx is THAP I substance possession yp ( E E). u s n o w These facts may mean but little to , but we can assure such o f our readers as are unfamiliar with the subject that they would have meant a great deal to the men o f that day .

N o w we have got thus far in our argument . There was dangerous intrigue working in the Roman court long o f before the death Claudius , and the Christians were

fo r whispering of a restraining influence to last a while , and of the coming o f the so n of perdition after that influence should be removed . Traitors in the Christian “ ” ! to o camp were alas all many , and the delatores had several years in which to work mischief against those favourably inclined to the Christians who were hindering their enemies . The Christians were teaching the Divine

Kingship of their Messiah , and their writings were full of a mysterious code of number which might be inter p re te d as sedition and blasphemy against the Imperial

l c os 5 0 The Aposto i Gn is.

A h i The Deliverer out o f Sion . nother o f s

seditious titles .

“ u dae o s e Suetonius records that Claudius J , impulsor ”

e x u lit . KPH C h re sto assidue tumultuantes , Romae p 1 8 STOE by Gematria 47 , the number of the Imperial ‘ * P u s title O 29 TH . This would be likely to lead to s

p icio ns and surmisings . When once the case was brought E to the ears of the mperor , and all the current weight given to the coincidences of the Gematria , it would not avail the defence to p oint out that the same numbers

might be made to yield other and more innocent Gematria , and that a cipher capable o f such diverse interpretations c ould hardly be effective for political use . For it is the o f p eculiar nature this Gematria that it is too consistent ,

- fo r . too clear cut , any such argument to stand That argument might be o f certain weight nowadays in regard as to such few random specimens we have cited , but Nero would Simply have brushed it aside as feeble and futile to

a degree . Still worse could the case against the Christian scriptures and Gospel be made if certain passages therein were interpreted in the light of such cipher : and as

will now be shewn , the answer alleged by the Christian Gospel to have been given by a Gadarene devil could have been produced to shew an uncompromising hostility ’ A er erhv o a to Rome both religious and military . y 6u n not ’

5 7 1. n ak Aoi e a ev f r u , My name is Legion o we are many with Gematria 2 2 1 4 stands no t merely for

A ’ mm i/ a A 7ro7t7t 6wv E s , or ’ A 6 o A vr c w r é 7 s xp s, but also fo r

T6 M v ar' r co v a — —666 jp , x Ef The Mystery , c H O eér a t — —666 ns x Ef The Divinity , Rome ,

Pt e a c and e ce R a . ol m i , h n om n I t h as be e n pointed out that a ti tl e o f th e R oman Pontiff give s this num A H istor ical ke ch S t . 5 1 and a whole page more of what would appear equally horrible treason . The final insult of the story being the equation of ’ d ek o i wv ath s o a no év 6 Ke eé v 1 y n x p m ) B p n with y , ) 96 67119 x f Could Circe herself be more insolent and m ale fi c ? ! Fanciful we hear some readers saying . But the question is — Would the enemies of the Church have ? thought it fanciful That is the point at issue . The argument that a Greek G ematria would have been ih suffi ciently understood by the Roman mind with its

- p ractical bias and non numerical alphabet as a basis of, language , bears little weight when it is remembered that half the Roman empire spoke Greek naturally and the so other half probably spoke it commercially , that the Greek correspondence of an Imperial secretary would be very large . Then , too , we have some warrant for be

e li ving that the Roman alphabet was coupled , even in its — those early days , with a Gematria of own , somewhat — arbitrary perhaps , and uncertain in formation but some A n Roman inscriptions shew signs of it . d the mediaeval tradition favours the idea o f a joint u se o f Greek and

Roman letters for this purpose . Let the reader consult ’ Du an e s o f c g Dictionary Middle and Low Latin , and look under the letter P . He will find a specimen there is o f the joint use . I n this connection it well to remem ber also that the Roman ritual for the consecration of a church (as recorded by D u p anlo u p and in the rubric of the Po ntifi cale ) contains a curious ritual by virtue o f which the Greek and Roman alphabets are traced out e o n sand o r ashes in the form of a saltir cross , and o f these letters are obliterated by the fan the Bishop , each letter being dismissed with a blessing as having e performed its work . What do s this imply, if not Gematria

u t th e ar e r ca a and ou ave DCLV V I I I I I I he r, th e Lat . o l g p t ls o ly y h in in C n i n ” Th e t t e V car o r Su t tute o f th e S o n o f G od . 666 . i l is i ( bs i ) V I CA R I V S F ILII D EI 666 . C H A PTER I I .

THE H OLY NAM ES .

At the beginning o f the Gospel stands always the the name o f John the Baptist , who first announced to world at large that a greater than he was coming , and bade men prepare by repentance fo r the Kingdom of

Heaven that was at hand . He baptized them in Jordan f fo r the remission of Sins , and preached a moral efor mation suitable to the character or needs of each . There was nothing in such baptism that required more than was clearly demanded o f anyone wh o was preparing o n himself to approach holy things . But those who already esteemed themselves above the need for such was preparation , it plainly impressed that their previous religious standards were quite inadequate to the demands o f the new Kingdom . The preaching of John was not n o r in the tow s villages , but in the warm wilderness by the river , and thither, as on pilgrimage , resorted all H i whom the fame o f the preacher had attracted . s fi o f arrival and message created a stir , and even of cials the hierarchy wished to know who he was . There had been a common expectation that a great prophet might e o f appear to h rald the coming the Day of the Lord , and the possibilities seemed to be , first , that this preacher th e o r E o r might be Messiah himself, secondly , lijah E lias , the Prophet , and a third conjecture was that he “ who might be that prophet mentioned by Moses , he amin t h a o n B tist. T N g of S . j p 5 3

as seems to have been regarded a prophet of distinction . To all these suggestions the Baptist replies in the nega tive , but without doubt his habit and appearance would have been strongly suggestive of th e Samaritan prophet

E - in lijah , the unshorn hair, the rough garment , the o f hardy ascetic life the wilderness , and the call to repentance . But he claims only to be a Voice crying in the wilderness Prepare ye the way of the Lord and ” make H is paths straight . He was known to be the so n o f the Priest Zacharias ’ o f E A ' and lizabeth , both of aron s line , about whom there was told the story recorded by St . Luke concerning what happened at the birth of their child : and there seems to e also have b en a legend , that may have some truth in it , that the reason why the Baptist had been reared in the wilderness was that his father had been slain between the h is Temple porch and the altar , and mother had fled with f the child to a place o safety . Certainly the story of the birth as told by St . Luke has every mark of being a story that would not easily have been contradicted . Now the outstanding and unusual feature of that story is the emphasis laid o n the name of the child . Why should he have been stated to have received it by direct angelic ? message The answer must be found in the name itself, “ “ which was etymologically Grace o f Jah or Gift of ” o ld Jah , and quite appropriate to a child of parents , but otherwise a very common Jewish name which in its I Q AN N H n Greek form was most usually written E. A d it is from this form of the name that the suggested solution o f the problem involved in the story of the angelic message can take its start . But first the question — must be asked Why the Greek form ? The answer is that the Gospel was to be preached in Greek and from the ve ry outset it would seem that this contingency had been prepared for . The evidence for this statement must l c s 5 4 The Aposto i Gnosi . now be given and the one question that can be asked — of the reader is this Can all that follows in what w e shall have to shew be by any pos sibility mere accidental coincidence th e e The priest Zacharias in order of his cours , ministering in the Holy Place and facing west , sees an angel of the Lord standing to the right of the Altar of

Incense , in the full light of the Golden Candlestick and over against the Table of Shewbread . The words then spoken are these

! Fear not Zacharias , for thy prayer is heard

M i o 3 0 i3 Z a a iw e ia x o fiad r ) ¢ , , x p n n ) Oénoriq a ov

or , by Gematria ,

“ Gift o f God : Son of G race or A Son the the Grace o f God t Adip o v 7 0 6 8 6 0 1? Trix; xdp i r oc ‘ ' Ti bc T OAaip ov ' K é p i s T oi) O e oi}

so n nlne ss o f and the is Light , the F Christ ,

(D0 H h r w a X a' 2 jp p p i r o i} 42 39 .

The rest of the angelic utterance is as follows

And thy wife E lizabeth Shall bear thee a so n ’ real i t vm a o v E7\ e T r evm ae i 0 0 6 2 86 ) y j d y j 4 , and thou shalt call his name John

I V A 9 I ' ‘ ' fear. ICCLM O GL 7 0 S o va/t a. av r ov I wavvnv

Fo r the first part o f this sentence (2 864) we may read

Baptism : Elias the forerunner of the Lord ’ r) H7t iae d 7rp 68p ouo s~ K vp io v The Power of John

f l A f 7) SUI/ ap es ‘TOU I mam/ av The N amin o t S . ohn a g f j B ptist. 5 5

The Power of the Name A Voice

A riva ‘ dvd a ' o ' (DQ H ui s p r s N . (or) The Great Gnosis ' o r 7 i winn ;i 2 86 ( ) ) y 4 , The Baptism of the Lord to remit sins

Bd ' io v ' n r w p a. Kvp ddufe vai cip ap rias

Fo r the second part (3 243) the following is suggested

Light , the Word of the Lord .

TO(13 63 : A 6 0 K v io v 9 7 ? p 3 2 43 .

Mystery of Christ . Repentance .

' ' M va r io X w r o r r civ a. np v p ii ) us oc 3 2 43 .

I n the succeeding verse we have

And thou shalt have jo y and gladness ' ' ' i ' x ai. éa rai ao c a. te d ah h iaai i x p al. y s which may be interpreted

Knowledge of Jesus or Voice of Jesus . ’ én eyvd wce Ina ofi (b ro w) T00 0 6

and many Shall rejoice at h is birth

' ' éo e i afir o a i aovr ai [cal 71 0l éni. Ti) yev i) x p j fo r which we read

o f . Christ , the Great Light God

' ’ ' ' (b O e oz) Xp ia r oq M eya. ibs

o r The Knowledge o f Jesus . the Great Salvation 7) 711000 19 Ina on 7) 7t ea ryawr np ia

h e a v f LOrd The Peace . t Great S l ation o the i) e ip rjm) r) p eyé h n awr np ia ‘TOU K vp i o v

And he shall be great in the Sight o f the Lord 9 I a I A I e a' r ai yelp w as e vw'zri ov T OU K vp i o v l c nosi 5 6 The Ap osto i G s.

— f a 2 HAI A E OT . u.é s E ( , SO N E , y (great) 49 lias) that this might be read

' ‘ ’ ’ ' ' f o K v o éa r ac yct p H7\ia9 e van rco v T i) p i v .

But we can better se e here the reason fo r this amazing 0 number , since 37 4 is

E . . John . lias The Prophet of the Lord I Q AN N HE' HAI A E' d 7rp o ¢7jme K vp io v

The Prophet o f Jesus Christ . ’ 6 Wp ocpfir ns I no oii Xp w 'r o i} E According to the Mystery , lias which

w as for to come . ’ ’ o H7\ a éh k K ar auv o r fip i v i e 6 u wv ép xeaeac . r h e : o f Word of the P Op t Baptism the Lord .

A df o w o c r 'r o v ' d'n' r w c K v io v y c p p f B s p 370 4 . E P r O h e t : o f lias the p the Baptism Repentance . ’ ' ' H)t ia w o c r T O r r w a. 7 7 Tavoia 0 9 p pfi ns d u 39 m e 3 7 4 . f : Baptism o John the Baptism and Repentance . ’ Bdn r i a t l wé vvo w T O d'lr r w a x ai I e r dvom c B u )p 370 4 .

Gospel of the salvation of the Lord . ’ Eizar f eh i ov T i arm'r ia ' K v io v 0 yy )? np s p 37 4 .

Many othe r exam p les o f a striking nature might be

cited . These include (strangely enough) f Mystery o G o d : the Geometria .

M v a 'r r i ov T o i} ®e oi5° 1 r ew e r ia 0 jp ) y p p 37 4 ,

o f o f and indeed an example this Divine Geometry , which so we find many traces , seems connected with the number ’ ; 3 70 4 . But here we may note that Eauap e i mq w e 685 61111 - A certain Samaritan as he journeyed 2 70 4 Ta cit/ ms d 7rp o ¢>7§r nc

and shall drink neither wine no r strong drink

te / a K a a o al. oil v i inep a f) 7m) wig)

A o tolic nosis 5 8 The p s G .

G but this , by ematria , is again

John : the Prophet E lias : the Light O f

Jesus Christ .

’ d uyn e 6 wp ocprfr nc Ti) (Delis Th erm? Xp w r oi}

A fo r th e gain , when the time came the naming of E su child , the mother lizabeth at once negatived the g gestion of the name Zacharias (which incidentally would have afforded the only instance in Scripture of the calling ’ of a child after his father s name).

A nd she says

Nay, but he shall be called John

O é i cih h ci. x h dr aer ai Trudi/ m x , n j )? which is

The Word : the Power in the Name 6 A dvyo c' I) Mud /u s i v Ovdp a'n

: E . John , the Son lias the Forerunner ’ Tru di/ In (i v id ' H7t ia O o o ‘ 28 2 n q 9 d p u s 5 , but as though the Incarnate Son of God had already added His seal and signature , we find that

Jesus the Anointed of G o d .

7 1 10 0 139 Xp w r hs O e oi) 2 85 2 .

It will be convenient here to point out the mystery o f E of the connection of the Names John , Jesus , and lias , by G ematria : for

' ’ The Name of E lias T b 6q H7\io v John Tru di/ m)? and this also is

” ’ ' O o a. c 1 1 Name o f Jes us y u Ina i} a 1 9 . he amin o S t. ohn B a tist T N g f j p . 59

Now we come to another of those cases in regard to w hich a Special gram matical enquiry will be nee ded . ‘ ‘ ’ Th e u e o f v s the , or terminal n in the d is e ad common ialect not very clear , but it se ms quite missable to use it before a consonant , although such use may no t be customary . It must be remembered that the ‘ ’ A Revisers always omit this terminal n , but lford , as invariably , inserts it . Now if for example , there is G be o f Ma nifi c at ematria to sought in the sentences the g , it will be necessary to come to a decision on the best authority available as to which rule is to be adopted

is . that to say, if there is to be a fixed rule at all In the f o o f . 1 photographic copy the Sinaitic M S St Luke , in

. is A the preface , where St Luke writing ttic Greek , the ’ e 80 e x a al reading is § n , but where he drops into the

Ot x ai w a T o v K v i o v e wr ev 8 frown he writes ua w p and 6 . Seeing then that the editors o f printed copies o f the Testament appear to have paid no regard to the M SS in these particulars , it will be necessary to make reference to the M SS themselves if the method of Gematria is to be studied . o f E z Now the answer Zacharias , in writing, to li a ’ e b th s request , is as follows ” His name is John . I w A

I wa e a v T O o va I a. u v r vvnc n ( ) / o u, w l 0 6 o r 6 ith the a ternative Gematria 34 345 , according to ‘ ’ r se e whether the n be inserted o omitted . Let us the effe ct on the Gematria .

l y A Imam/ 779 c an 7 0 o va/ea u vr ou w hich is , by Gematria ,

A Voice : Power o f the Word .

: f (p erm) A tivaut s T oi) A é yo v 340 6 .

Power o f Elias : Baptism : Great Light . ' ( r Afivauw Bdm w uw Pars p e ya. s no is 60 The Ap o tolic G s .

Power o f the Gospel : the Baptism . ’ ' ' Advance 7 0 17 Erzaryfyexio v ' T b Bafl r n' o p a

A lternatively, we have

’ ’ ’ v e ar iv (fr a d atz'r oi} I wci. m)9 u with the Gematria

The Holy Ghost : Mystery of Christ . ' ' ° ' ' 7 5 ci i ov 7r vei3u.a var i to v X i ar oi) y , p jp p

Mystery : The Lord , the Saviour . M v a 'r rjp t ov ' K iip cos 6 aw'r rjp

Still mor e astonishing is the numerical constitution of the name of John itself. The number , as we have seen , is 1 1 1 - 9 , in aspect a rather obvious mystery number, since it displays one o f those sacred triads o f numbers which 1 loo m so largely in the o ld cabalistic traditions . But 1 1 9 i A O ‘ O s is I E . 3 x 3 73 , and 373 the number of , the Word 1 1 1 Thus 9 is a triple Logos , and in this connection the Presence o f the Three Persons of the Godhead in the f Baptism o Jesus by John must be recalled .

In addition to the Gematria o f this name already given we may cite the following . ” ° H o A 1 1 1 . M c Q. 9 c ' d r r w ua H M er dvo ca 1 1 1 9 .

‘ r 8 8a r O ) i x § e oi) 1 1 1 9 .

A r o " o dy s A éy c 1 1 1 9 .

A 0 67 ; EEo v o ia 1 1 1 9 .

“ se e ( Preliminary Investigation , p . 35 , for the mathe matic al f symbolism o the number).

“ O ur Lord also calls John a burning and a shining — ' — light 6 Mixvo e 6 x ai op ev o q teal (paivwv the G ematria o f is 8 which 339 , and this is hn o B a tist. The N aming of S t. j p 6 1

’ The Lord s Word of Repentance . ’ O A dfyoc T ijs p er u voias ‘TOU K vp iov

The Word of the Lord : H e Who I s to Come . ’ v 4.6t e e adai O Aé yoc K vp io v o 7 p x 3398 .

Mystery : the Name of Salvation . " M var ijp cow O va/ea awmp ias 3398 .

u also a pec liar combination of absolutely Divine numbers , the effe ct o f which is shewn in the following Gematria .

The Three in One . plus The Spiritual Word of the

Lord . Q T I ' H c A f 7 or va8i . ve v r u ci o K ) r p m s p o p a e o y s vp io v .

O r ,

lus f The O ne in Three . p Aeon o the Lord Jesus . ’ ’ 7 iS A K I o a u T ec i . m w v v o i) ) udv s e p p io n .

The question then again arises : Who was this great Personality ? O ne turns again to E lijah and several further Similarities appear . The special mission Of Elij ah was the re - conversion o f the fallen and well - nigh apostate f r Kingdom o Israel o Samaria . He found on the throne A so n O o f hab , of mri , apparently a ruler considerable to o e ability and character , but much und r the influence as of the Sidonian Jezebel , who also had a daughter

- strong minded and unscrupulous as her mother . These two had been introducing the worship of the Phoenician e diviniti s , and it seems that a great national success had been won at Karkor o n the O rontes against the dangerous A o f A s o ssyrian invasion , and the power ssyria had been

' broken that a re v o lu tio n took place o f which we ge t an echo in the book o f Jonah .

But in any case , the danger was averted . Yet in that A so war , the llies had been jointly engaged , and , to speak , the victory had been due to the help of all manner of h l c sis 6 2 T e Aposto i Gno .

M e lk arth o f A national gods , Tyre , shima of Hamath ,

Rimmon of Damascus , as well as of Jehovah of Israel .

It was a religious catastrophe , and bitterly deplored . o f Elijah restored the honour the God of Israel , but did

. d o n Carmel tempt the Lord his God He was accepte , and his prayer granted , but he lost heart and fled from hidde n was Jezebel . He was to appoint his successor , as sin— Mose s for a similar the last temptation , it would

- seem , of the all but perfected servant of the Lord . f E o n h e Where ore those two , Moses and lias , appear t ’ Mount of Transfiguration and speak o f Our Lord s de d cease , when he should have resiste the temptation to which they had succumbed . Whether the parallel of A A A and hab , Jezebel , and thaliah with ntipas , Herodias ,

Salome , will stand or not , St . John the Baptist did face fo r the wrath of the queen , and died his constancy .

E . Unlike lijah , he did no miracle His was not a mission f r o . to punish , he did know what Spirit he was of The PistiS Sophia openly makes the Baptist the t e - embodied i soul o f E lijah . The passage s worth mentioning e sp e c i ally as the added powers for St . John the Baptist were s aid to have been drawn from M I KPOE I AO ZABAQ B A FAO O E , a Being which seems to be astrologically the planet Jupiter but has the number of TO M TZTHPI O N T I OT K P .

Now, though the Baptist denied it , the Lord did say , E I f ye will receive it , this is lias , which was for to ” An E . d c ome that lias was come already . And the disciples understood that He spake of John the Baptist , and thus it seems was the well - remembered prophecy of At Malachi fulfilled . any rate it was known to the parents o f John that their son Should come in the Spirit

nd o f E . E a power lias , and St Peter in his first pistle makes it quite plain that it was the Spirit of Christ which w as in the prophets , and there will be found to be a he min o T N a S t. ohn B a tist g f j p . 63 mystical connection between I Q AN N HE ‘ O I I POAPO ' ‘ M O E XPI STO O A O I O E fo r and E , each are by Gema tria 1 92 3 .

A . gain , when St John declares that One mighti e r than himself cometh

' 5 e rai 6 ia v ér e é u. o v 6 p x x p p s , 3 5 6 this stands for

: The Great Power Incarnation of the Word . ’ 7) ue'ycik r) Oriya/i ts : e vazidp dnrnacq 7 0 6 A dvyo v accc rdin Messiah : Light g to the Mystery . M e a o iew (13 639 h ar d p v a'n jp cov o f L0 rd : Mystery the the Saviour . M v a'rrjp cov K vp io w d Ewr rjp : The True Sun the Son of Man . ‘ ' c 7 0 6 A v fi afl ro v 6 6 s p 3 5 .

And all to when that we may be able shew , and probably as o f far more yet undiscovered , can be told the Name ffi — and O ce of John the Baptist , one may expect and — indeed , it is found that there are yet grander mysteries involved in the great angel - given Name of Him whose

Gospel is to be preached to all the world . C H APTER I I I .

’ I H20 T2 XPI ETOE 888 1 480

With revere nce and godly fear this great central name and number of the Gnosis must now be approached . But let not any faithful Christian reader fear lest he or sh e

- be too unlearned and ignorant , or too non graduate and amateur to grasp the very Simple structure on which the mathematical element is based . This little table Shews

ff o f o f 1 2 the di erences the cubes , , 3 , and 4 , and it is

e h e the last of the series , namely 37, which furnish s t

o n framework which the Holiest of Names are built .

A s will be seen below , this mystical 37 may be dis a played as geometrical figure , and this figure we term “ ” m e tacu be . As the an aid to memory , we term it

M ETAKTBON o f , the Gematria this word being 888

I H OT . E E, Jesus

3 - 8 (o r 1 +

3 4 x 4 x 4 64 (o r 3 +

27 4 6 0 1: e r ci o v - ff 77 u v , or the cube di erence sign , will ’

1 2 1 H 11030 1 . give the number 7 , 7 9 To the reverent student one conclusion will be in

evitable on the facts which we are about to Offer . I t

c 66 The Apostoli Gnosis .

23 6 8 .

The Figure o f the Me tacu be is here given , and is coupled with the Name of Jesus Christ , and its 2 68 o ne o f number 3 , which is those numbers alluded to in the foregoing article , on which there exists an indubitable consensus of meaning in the large Gematria discovered upon it . The follow ing list of Gematria upon the M e tacube o f t e ac 37 poin s , h f é Oe I — number is of ered to readers as point 64 Afi a Tru th . evidence of the truth o f this Total 37 x 64 2 368 h c ce a e d statement and it will be apparent Xp w wfs . T e on l me tacub e 1 2 16 o r 1 9 x 64 o f — that no theory chance can i) énnh no fa Th e

S r tual urc . The a cover the facts . pi i Ch h sm ll me tacube at th e h eart o f th e For convenience , the Gema = figure 448 0 r 7 x is tria divided into several groups I — The e aAnO vds th e True . whol = = shewing the more nearly related Cu be 64 x 64 o r 4096 Tb ’ O va’ tad r ijp tor I na'oi3 Xp w r' o ii phrases in series . But it will be Th e A tar of e u r t o r l J s s Ch is , ’ seen that a substantial harmony ' < > I nao i7s Xp w r bs l é3s hi mflwdr

. r h T ue L t subsists between all these groups Je sus Ch ist t e r igh .

T I O F GEMA R A 2 368 .

O esas hr i t f j C s . H OT X 1 . I Z E PI ETO E.

Jesus Christ . ‘ l H O T ‘ O ‘ 2 . E E TI E KTPI OE.

: S n Jesus o : Lord . ‘ ° . I H OTE AAHOEI A THP 3 Z H M .

: : Jesus the Truth Saviour . ‘ ‘ . I H OT AN A TA I EK O 4 E Z H E E E BOT .

G o d Jesus the Resurrection from . Gematr ia o 23 6 f 68 . 7

‘ ' ° I HEOTE O KTPI OE O AI AAEKAAOE.

Jesus the Lord : the Teacher .

‘ I A ° B A 6 . H OT A A O A M H E X M I N .

Jesus : First and Last : Amen .

I A M HN ° AA A HEOTE A Q HAOTI A .

: : A : A Jesus First : Last men lleluia . ‘ ° ° 8 . 1H20 T2 A 0 O A ETHP .

: : Jesus : First Last the Star . ' ° I HEOTE H A PXH M EEITHE.

: : Jesus the Beginning Mediator . I H Q M EI‘ A ’ H AO H ZOTE AA A x ai. AI HK .

Jesus : First and Last : th e Covenant . ’ ‘ ’ I H T ' O ° M EI A H ZO E TI E H A ATN A M IE.

Jesus : Son : the Great Power . ‘ I HEOTE H II N ETM ATI KH EKKA HEI A A A H .

O EI AE.

Jesus : the Spiritual Ecclesia of Truth . ‘ ‘ I HEOTE H AAHOEI A H I I ETPA I I N ETM A .

TIKH .

Jesus : the Truth : the Spiritual Rock . ‘ ’ ' I HZOTE O OEOS AA HO HE O KTPI O E.

Jesus : Very G o d : the Lord . I H ‘ ‘ T AP I ZOTE AAHO HE A CI O Z II E E. V Jesus : ery Word : Substance . ' ‘ I H ° O E O 20 T2 H OTHE TI T .

Jesus : the Godhead of the Son . ’ ‘

IHEOTE H TI OTHZ OEOT .

Jesus : the Sonship o f God . ‘ ‘ ° A KA HTO I HZOTE H O EOTH2 O II AP E.

Jesus : the Godhead : the Paraclete .

' I HEOTE AII OETOAO E BAZI AEIAZ.

Jesus : Ap ostle of the Kingdom . ' ° I H20 T2 XA PI E O OPO N OZ.

: h n Jesus Grace : t e Thro e . 68 The Apostolic Gnosis.

< > 2 0 . I HEOTE OPON OE EO I I AE.

J e sus : Throne of \V isdo m . H T ‘ O A ’ A N EQ ‘M E H 1 . I O I N 2 E E H TF .

Jesus : the Open Door . H OT 'H ‘ A I ‘ I QETN H 2 2 . I E E .

Jesus : the Holiness . I H OT ‘ AI ‘A OQ TN H 23 . E E H E .

Jesus : the Goodness . c ‘ I H OT ° A THP TH A I A II H 24 . E E O E E E.

Jesus : the Star of Love . I OT ‘ O M E I AE AO I‘ O EI PHN H 2 . H 5 E E EE E E.

Jesus : the Messiah : Word of Peace . ‘ ‘ I H OT ° EI H HA IO AI K A I TN H 6 . PHN O E 2 E E H E E .

: Jesus : Peace Sun o f Righteousness .

I H OT ° A ITI O TH EI PHN H 2 7. E E E E E.

Jesus : Author of Peace . ‘ ° 2 8 . I HEOTE O I I A I E TOT I EPA HA .

Jesus : the Child (or Servant) of Israel .

: I H OT II AI TO T AATI A . 29 . E E E

Jesus : Son o f David . ‘ ° : I H OT I I APOEN O A OI O O EOTH . 30 . E E E E E

Jesus : Virgin Word : Godhead .

° I H T KTI I EK I I APO EN OT . 3 1 . EO E E E

Jesus : Creation from a Virgin . ' ’ ’ f ' ' ' H a eévo A o o ler w c e ie n a de vo v . or, p c y g q p ‘ ‘ ° I HEOTE O AA HO I N O O M API AE. 32 . E TI E

Jesus : the true Son of Mary . ‘ ‘ I H OT ° A O I O I I APOEN I A O HAPO EN O 3 3 . E E E E ‘ I ENHE.

- Jesus : Logos of Virginity : the Virgin born . ' ‘

I H OT O Z O N O II AI E M A PI A M . 34 . E E

Jesus : th e Li v ing One : the Child o f Mary .

I H OT BA HTIEI E M ETAN O I AE. 35 . E E

Jesus : Baptism o f Repentance . Gematr ia o 2 6 f 368 . 9

‘ ° ° 6 . I HEOT O 3 E A M HN BAII TI EMA M ETAN O I AE.

: the A : m Jesus men Baptis of Repentance . ’ ° . I HEOT O 37 E II AN AOXETE. Jesus : the Host (se e Parable of the G ood

Samaritan).

’ 8 I H OT ° O 3 . E E T A IMA THE KAI NHE AI AOHKHE

KTPI OT .

’ : Jesus the Blood of the Lord s New Covenant . ' ’ ° . I HEOTE EAP KA I AI M A H E A A 39 E E N ETAEI E.

: : Jesus Flesh and Blood the Resurrection .

° <> ° 0 . I HEOTE BPE I O AN HP 4 E EAPE KA I AIMA .

: - : Jesus a Man Child Flesh and Blood . ' 1 A I A 4 . M I HEOT OTEI A KTPI OT

o : o f Bl od of Jesus Sacrifice the Lord . ' 2 . A I M A I HEOT AI AAXH 4 A II OETOAQN .

Blood of Jesus : Teaching of the A postles . '

A A I H OT ZQH EK II ATPO . 43 . IM E E

Blood of Jesus : Life from the Father .

' ' ‘ A A I H OT ° O A O I O TH M ETAN O I A 44 . IM E E E E.

Blood of Jesus : the Word of Repentance . ' A A I ’ A ‘ ’H AAHO H TN !) 45 . IM HEOT H I AII H E

212.

Blood of Jesus : Love : the True Gnosis .

' ’ A A I H OT AN AI EN N H I E EK N EKPQN . 46 . IM E E

Blood of Jesus : Resurrection from the Dead .

' ’ ‘ ° C A I I A M A O O KE DAAH I QN I A . 47. E B T E

Sanctuary o f God : the Head o f the Corner .

' ’ ' ' ' “ c o r O ev i, 7reial. ! e o 16 6 16176 an/ fa . , r s 4 7y g ' : o Oi ' Ayiao ua 6 6 0 i} 6 1172 7919 Aidoc v au a js . ’ ' r ° ’ A x eoh md . yiao p a. ®eofi 6 II eTp o s A dyo c a s

' A A I H OT M T TI K H I I APA KA HEIE. 48 . IM E E

Blood o f Jesus : Mystic Consolation .

’ ’

A A I HEOT H M TETI KH H A PAM TOI A . 49 . IM

Blood of Jesus : Mystic Consolation . 7C The Apostolic Gnosis.

’ ' 0 . A I HEOT TO II APA M TOI N 5 AIM O I EPA HA .

: Blood of Jesus the Consolation of Israel . ' ‘ 1 . A A I HEOT II APAMTO 5 IM I O N THE I HE.

: Blood of Jesus Consolation of the World . ' ‘ . 2 . TO A A I HEO T o A EITOT 5 IM PPO E.

o f : The Blood Jesus the Minister . TO ' A IMA I HEOT 'O A A HOI N OE ITAPA

K A HTOE. f The Blood of Jesus : the true Com orter .

' ' TO A A T ° H E OT I A O BO 5 4 IM I HEO E E T .

The Blood o f Jesus : the Power of God . TO ' A A I H OT A O I ‘ O EI PHN H OEOT 5 5 IM E E E . The Blood o f Jesus : the Word of the Peace

of God . ' ‘ ‘ 6 I H OT ° O ATTOI EN H AO I O E 5 E E E .

e - J sus : the Self Begotten Word . ‘ H ' ° I OT A A O I O I I ATPO EN AEA 57 E E H E E E I .

Jesus : the All- Word of the Father conceived

in the Mind . ' ' I H ' 8 . OT EII K I I H 5 E E I EPETE EAAHM H I E O .

Jesus : Priest of Salem : the Overseership . ’ I H OT ' H E T A EK II A PO 5 9 E E HI KO PI T E.

Jesus : the Succour from the Father . ' ° 60 . I HEOTE H OTPAN I A AAHOEI A EK II ATPO E.

r Jesus : the Heavenly Truth from the Fathe . ’ ° 6 1 . I HEOTE H KATABOA H A AHOEI AE BIZ

I I ATPOE.

Jesus : the Foundation o f Truth from the Father .

° BAEIA EIA PN Q EI E zeal Z O H .

Kingdom : Knowledge and Life . ' ‘ BAEI AEIA O EN EQM ATO E A O I OE.

Kingdom : th e Incarnate Word . ' ° BA EI AEI A TIOE A ABIA EQTHP .

Kingdom : So n of David : Saviour . ematr ia o 2 G f 36 8 . 71

BAEI AEI A Q QN H II ATPO E.

Kingdom Voice o f the Fath e r .

' BA EIA EI A EQTHP II AN TOE.

Kingdom : Saviour Of All .

‘ ’ ' BA EIA EIA A O I OE OTPAN I O E O M EEITHE.

Kingdom : Heavenly Word : the Mediator . ‘ ’ BAEIA EI A M EEEI AE O EOT M EI AE I EPETE.

Kingdom : Messiah o f God : High Priest . ' ' ’ M EI ‘ A BAEIAEI A O I EPETE KTPI OT O E.

Kingdom : the High Priest of the Lord . BAEI AEI A 'H M EI ‘AAEI OTHE TO H A HPO MA :

Kingdom : the Majesty : the Fullness . BA I ' E ‘A A O I ‘ O TH A PX E A EIA o M I E E E HE.

: Kingdom the Great Word of the Beginning . BAEIAEI A 'O A O I‘ O E O EOT ’ O M EI ‘ I ETOE O B E O .

Kingdom : the Word of God : the Greatest God . B EI AEI A 'O A Q PA I O K A N Z E TPI OE.

Kingdom : the N az are ne z Lord .

BAEIAEIA TIOE M O N O FEN HE I I APA I I A .

: - f Kingdom O nly begotten Son o the Fathe r . BA I E M OT . A IA A PXH TO T N O 75 E .

Kingdom : Beginning of the Law .

BA I AEI A AA HO H A O FO ° XPI TO 76 . E E E E E. "6 Kingdom : True Word : Christ .

9“ ' E —All o n 1 8 0 th e o f X i a r o s N OT variants 4 . number p , can be introduced in this last combination as given under ' I no o fis .

‘

H EA HI TEI XO HTPO . 77. E E E t The Hope : Wall o f Fire . (Both hese are Biblical Types o f Christ and both are

multiples of the number 37 by Gematria . ) The A ostolic Gno p sis.

' ' ‘ ‘ II O O H BAI I I E O TIOE THE AI A HE B T . ’ The Hope : the Son o f God s Love . ’ ' ° ° A H EAHI E O N AZQ PA I OE O M EEEI E.

The Hope : the Nazarene : the Messiah .

‘ H EAI I I E: M ON O I EN HE EK II ATPO E M E

EITHE.

The H O p e : Only - begotten of the Father

Mediator .

' ‘ ° H EAII I E A O I O E O BO T KT PI OE AAHOI N O E.

The Hope : Word o f God : True Lord .

’ ' ’ ' : ° H EAII I E O AO I O E O ZON OEOE EI PHN HE.

The Hope : the Living Word : G o d of Peace . BAITI KTPI O KATABA I N QN H E E .

The Hope : the Lord Descending .

EAII I ' KTPI O : KATABA I O N II TP H E E E .

The Hope : Lord : a Descending Fire . ' EAI I I ° X E M I N H E PI ETOE N T .

: The Hope Christ in You . '

H EAII I E I HEOTE A PAII HTOE OEOT .

The Hope : Jesus the Beloved of G o d . EAII I ’ H AI KAI O TN H TO T O O H E E B T .

The Hope : the Righteousness of God . ’ C H EAII I E EO DI A TOT OEOT .

The Hope : Wisdom of G od . ' ' EA I I I ° H Q H E AA H H E E T PI A O OT H HOIN .

: The Hope the True Salvation of God . ‘ EAII I ' I N Q I TH AAHO EI A H E E E E E. : The Hope Knowledge of Truth . EA I I I 'H M T TI K H A I H OT H E E E PE E .

: The Hope the Mystical Flesh 0 : J e sus . BA II I TO A A H O H E M NN T E Z HE.

The Hope : the Manna of Life . EAH I ZQN KTPI O AA HO IN O H E E E.

: The Hope Living True Lord .

nosis 74 The Apostolic G .

'

1 H KA HP MA TOT O O . 0 7. ON O M I A H AN II N ET B T

- The Inh e ritance : All S p irit o f G o d . ’ '

1 0 8 . H KA HPON O M I A XPI ETO E H BI I IEKOII H .

The Inheritance : Christ the Visitation . ’ ’ 1 H KA ° 0 . HPO TO 9 N OM I A TIO E XA PI E.

The Inheritance : Son of G race . ’ ‘ ‘ 1 1 0 . H KA HPON O M I A A re 0 O M EI A al. E IIA

PA KA HTOE. The Inheritance : First and Last : the great

Comforter . ’

1 1 1 . H KA HPON OM I A ATN AM I E THE A AHOBI AE O O B T.

The Inheritance : Po wer of the Truth of G o d . ’ ‘ ‘ ' 1 1 2 . H I BN B I H A P B EP B E E TO P M KT I OT N P E.

The Beginning : the Active Word of G o d . ' ‘ H ° 1 1 . PE 3 N EEI E A O I O E II ATPOE M BEITHE.

The Beginning : Word o f the Father : Mediator .

’ ‘ ° 1 1 . H I B BI AB 4 N EEI E ZO N KTPI OE E I .

- The Beginning : the E ver Living Lord . ’

1 H EHI K I I H Q THPI O N I PA HA . 1 5 . E O E E

r The Visitation : Salvation of Is ael . ' ’ ° 1 1 6 H BII I K H II APAOHKH A XPI TO N . . E O II H KAT E ’ “ ” The Bish op s Office : the Deposit according

to Christ . ’

1 H E B KA I I I A . 1 7. II I EKOII H BI KQN THE K E E ’ The Bishop s Office : Figure of the Church . ' ‘

1 1 8 . H EII I EKO I I H TO BI BAI O N TOT AO I OT.

' (T O{I ii/La K vp i o v ’ The Bishop s Offi ce : The Volume of the Word . ' ’ H : I O 1 1 9 . OTPA O OPON OE XAP T E. o f The G ate : the Throne o f Grace . (Types

Christ . ) ' ’ ’ : ° H O A O A O I O HATPO M EEEIAE. 1 20 . TF E E

The Gate : Word of the Father : Messiah . a o Gematr i f 2368 . 75

' ‘ ‘ : 1 2 1 . H OTPA EII I I T H I N QE E OBO .

The Gate : the Full Knowledge of God . ' ’

1 2 2 . H OTPA I BPOTEAAHM EII OTPAN I O E.

The G ate : The Heavenly Jerusalem . ' : 1 2 . H O BA IA BK H IAE 3 TFA E BTE THE KA E .

: The Gate King o f the Church . ' 1 2 . H O A OBM E O TN H 4 TF AI OE THE AI KAI E E.

The Gate : Foundation of Righteousness .

' ’ ‘ ' ‘ : 1 2 . H OT 5 PA O I BQM BTPHE O M BI A E.

: The Gate the Great Geometer .

' ‘ ~ 1 2 6 . O A O PO TE E EN IAEA Z QN AO I OE AEIOE. The Word in Idea (se e Definition by Athenagoras of the Second Person of the Trinity) : Liv

ing perfect Word . ' ‘ ' ‘ 1 2 ° ° 7. O AO I OE BN IABA O AOI OE II ATPO E M EE I A E E. The Word in Idea : The Word of the Father

Messiah . ' : 1 28 . O AO POE EN IABA A PXH AI QN I O E.

The Word in Idea : Eternal Beginning . ' ‘ ' ‘ ' ‘ ° 1 2 . O AO M AE 9 I OEEN IAEA O I BQ M BTPHE O EI .

The Word in Idea : the Great Geometer . ' ‘ ’ ° 1 0 . O I T 3 AOI OE BN IAEA O AOPATOE KT E HE.

The Word in Idea : the Unseen Creator . ' ‘ ’ ‘ 1 1 . O AO I O PO II A Q P 3 E EN IABA O METAE II T .

The Word in Ide a : the Great Forefather . ' ‘ ' ~ 1 2 . O AOI ( D 3 OE EN IAEA H I QN H OBOT.

The Word in Idea : the Voice of God . ’ ' ‘ 1 . O A O FO EN I O 33 E IABA H EII I I N QE E BOT. f The Word in Idea : the Full Knowledge o God . ’

1 . O AO 34 FOE EN IAEA ONO MA 2 0 THPI AE.

The Word in Idea : Name of Salvation . ' ‘ . o - 1 A O I O E A A XPI O A RI O BO . 3 5 E N I E . ET E E

: G od . The Word in Idea Christ , for ever lic Gnosis. 76 The Aposto

KTPI OE N EKPQh O A O POE EN IAEA . BK

T h e Wo rd in I d ea : Lo rd from the Dead ( Life

giving).

' ’ ’ ' O A O I O E EN IA BA ~ H HM BPA KTPI OT

I HEOT .

The Word in Idea : the Day of the Lord Jesus.

’ ’ ~ PH H 0 AO FOE EN IABA H TII O ETAEI E EI N E.

The Word in Idea : the Foundation o f Pe ace . 0 AO FOE EN IAEA BAEIABI A II ATPOE‘

M I KPO KO EM OE. The Word in Idea : Kingdom of the Father

Microcosmos . ' O AO PO E A ’ H M O PCDH OBO H E N I EA . T

O TPAN I A .

o d The Word in Idea : the Heavenly Image of G . 0 AO FO E EN IA EA ’H PN QEIE O BOT ’ H

The Word in Idea : the Great Gnosis of G od . '0 AO I‘ OE EN IABA M ON O PEN HE AO POE C EO BI AE.

The Word in Id e a : Only - begotten Word o f

Wisdom . ’ O A OFOE BN A A ~ TA AB IA TOT O PON OT I B E . The Word in Idea : the Right Hand of th e

Throne . ‘ ' O AO I OE EN IABA ° BAEI A BI A EI PHN HE: O

BPXOM BNO E. The Word in Idea : Kingdom of Peace : Who I S to Come . ' O A O PO E EN I A EA ° II N ETM A AAHOBIAE‘ ( D P M EN E O H I I N O H BIA I A .

: : The Word in Idea Spirit of Truth 3. Rushing M ighty Wind . Gematr ia o 2368 f . 77

’ ’ ‘ 1 ‘ ‘ BN BPI EI A 46 . O AOI OE EN IAEA O AOI OE EN ‘ A OI OE KOEM OT . The Word in Idea : the Word in Action : Uni

versal Word . ' ‘ 1 O A OI O EN A A T I IN ETM A A A HO B A : 47. E I B O I E

BAEIABI A EI PHN HE. The Word in Idea : the Spirit O f Truth : King

dom of Peace . A ‘ ( O AKP O H B A . 1 48 . I I EIE MEI A P E AA I E

Discernment : Great Light of Truth . ' ’ 1 . AI AKPI I PN M 49 E E O Q QN .

Discernment : the Knower .

‘ 1 A ° 5 0 . I AKPI EI E II N ETM ATI KOE A OI OE AA H

OEIAE.

Discernment : Spiritual Word of Tru th .

’ ’ A AKP ’ B : M I EN H 1 5 1 . I I EI E A OI OE AA HO I AE ON O E ’ O TI E. Disc ernment : Word of Truth : O nly - begotten

Son . ' A ° X A 1 5 2 . I AKPI EI E H II N ETM ATI KH AIAA H A H

O EIA E.

Discernment : the Spiritual Teaching of Truth .

KP ° QM H AA HO B A 1 AI A I I A T I . 53 . E E E E E

Discernment : the Body o f Truth . ' ‘ AIAKP I ~ H ZTM H M EI AA H PN Q I 1 54 . IE E E E (or ’ ' f { flun erri v ai s).

Discernment : the Leaven : the G reat Gnosis . ‘ ’ A M H KTPI OT 1 5 5 . H BKKA HEIA H II AEA O I KO O O O B T. The Whole Church : a Building o f the Lord

God . ' ’ ‘ 1 6 A H II A ' AII OKAAT I/ IE AA H 5 . H BK KAHEI EA

O EI AE'

The Whole Church : the Revelation of Truth . 8 The A ostolic 7 p Gnosis .

‘ ‘ ' ° 1 TOT . 57. H BK KAHEIA H II AEA H N I KH XPIE

The Whole Church : the Victory o f Christ .

’ ‘ ° 1 . T KTP T 5 8 H BKKA HEI A H II AEA N I KH I HEO IO . The Whole Church : the Victory of the Lord

Jesus .

' ‘ ’ 1 H BKKAH A I I A H O H TOT KO 59 . EI H AE K P

EM OT .

The Whole Church : the Virgin of the World .

' ' ' ' ° KT 1 60 . H BKKA HEIA H II AEA H OM OI OTHE

PIOT .

The Whole Church the Likeness of the Lord .

‘ ' ’ ’ ‘ 1 BKKAH A II A A H Q I HPI A I PA HA . 6 1 . H EI H E E E

The Whole Church : th e Salvation of Israel .

' ' ' H BKKAH I A H I I A A ° O KAPII O O O 1 62 . E E E B T

II ATPOE. The Whole Church : t h e Fruit of G od the

Father .

’ ‘ 1 6 H BKKA H A II A ° A A HO N ON MT 3 . EI H AE TO I

ETHPI O N .

The Whole Church : the True Myst e ry .

' ' ’ 1 6 H BK KAH I A H II A H K AOM H EN 4 . E AE O I O

OTPAN Q .

The Whole Church : the Mansion in Heaven .

' ' ' BKKA H ° K 1 65 . H EI A H II AEA TO PH MA THE A I

N HE AI AO HKHE. The Wh ole Church : the Word Of the N e w

Testamen t .

’ ' ° 1 66 . H BKKA HEIA H II AEA II OTAM OE ZQ HE. The Whole Church : the River of Life (R e v I xxii . ).

’ ' ' ' 1 H BKKA ' 67. HEI A H I I AEA O I I BTPOE EEA II AET PO E .

u : Me tacubi The Whole Ch rch the c Stone . Gematria of 2368 . 79

'H BKKAHEI A 'H II AEA BA II TI t TH 1 68 . TO E E

A AHO BI AE.

: The Whole Church the Baptism of Truth .

' ' ' a H e x x k no ia r) 7rci a. has the number 592 which is that ’ ’ ’ ' — ’ O e o r — A i ér S anctifi catio n A f aeor of nc Deity, y nc , and y q s o ne o f Goodness . We can therefore take or other ' 7 x n 1 ' these and substitute it fo r ) e l naia ) ardaa. in th e

e G matria .

' O E T ‘ II ATHP O ° KA II E M 1 6 . O H I N T A 9 E TI E .

: S o n . Godhead Father , , and Spirit ’ ' ’ 1 0 OEOTH ° O O BO : H M HTHP ° O H T 7 . E E I EO E. Godhe ad God : the Mother Spirit) and Jesus ' OEOTH ' M B A N BKPQ 1 1 . O I N 7 E EE E BK . h Godhead : t e Messiah from the Dead . ' OBOT ° H QTHP A I PA HA 1 1 H E I . 7 a. E E f Godhead : the Salvation o Israel .

' OEOTH KTPI O ABBATOT . 1 72 . E E E

G odhead : Lord of the Sabbath . ' 1 OE TH ° B KQN A O F T 73 . O E HAI OE I O .

Godhead : Sun : Image of the Word .

' ‘ ‘ 1 OB TH ° X P I 74. O E A I I AEM OT O H OE. Godhead : Minister of S anctifi catio n (from Creed f o Gregory).

' ' ’ OB T K II O OTPAN I O . 1 75 . O HE O BI I I E O OE E

Godhead : the Celestial O verseer . ‘ ° OE T E O PON O . 1 76 . O HE o AEAA TTOE E

Godhead : the Unshaken Throne . ' : O OTH X II ATPOTH . 1 77. B E H AP H E

: I st Godhead the Beginning : Fatherhood . (

Person . )

’ ‘ ' ' A I I OTHE H APXH II AHPQ M A . 1 78 . 2 nd Holiness : th e Beginning : Fullness . ( Per so nJ The A ostolic Gnosis. 80 p

‘ ' ‘ AI AOOTH ' H APXH ° ET E II APAKA HTO 1 79 . E M A E Goodness : the Beginning : Great Comforter

(3rd Person . )

— ' v T . e wh w Ea u é aq wa d . NO E Th se three , fip / l y p x 7u r o z 7 s, all having the same number in Gematria , vi . 1 0 so Pistis as 59 , are given in the Sophia the Three Per

- and co - s sons co equal eternal, by who e aid Our Lord descends to earth . '

7 x ék e vai 7 0 7 A var io v . 1 1 0 ) s p np 3 77 3 x 59 .

' 0 7 0 9 0 S ee Xp w r be (i A 67 ? 17 6 17. Preliminary

t . 80 . Investiga ion , p

I‘ OTM BN O ' B T I I PO H O . 1 80 . O O HE E TI E

o - Godhead : F remost leading Son .

‘ ‘ . XA PI AO I O O O BOTH E O . 1 8 1 . E H E B T

Godhead : Grace : Word of God . 'AI‘ I OTH MBAXI BABK A OPO O O 1 8 2 . E E E B T.

Holiness : Melchisedec : Word of G o d . ’ H O BOTH I H OT TO ‘A I ‘ ION I I N ETM 1 83 . E E A . : The Divinity of Jesus the Holy Spirit .

‘ ' ’ ° AA HO H A O I O O ETA I I APA . 1 84 . E E TI E M E KA H

TOE.

d : : True Wor (Origen) Son Great Comforter . AAHO H AO I ‘ OE 'O KTPI O BOHOO M T 1 . E O 85 E E . “ T r ue Word : The Lord (is) my Helper

(Psalms). AHOH A OI‘ O 'O BO HO ' 1 86 . A E E OE O MTETI KOE.

: True Word the Mystic Helper .

‘ AAHO H AOI O E° O AA HOBI A 1 87. E TEKT N E. : True Word Builder of Truth .

' A O POE APAII HE' o r O A FPBAO O 1 88 . ( E BOE) ' A A HO IN O O ° BM M N E TI E A OT HA . Wo rd o f Love (The Messenger G o d) : True S o n E : mmanuel .

l 8 2 The Aposto ic Gnosis.

‘ ' ‘ ‘ 1 . 2 0 A OFOE A I A I I HE H BAEI ABI A K ATA I N QEIN . Word of Love : the Kingdom according to the

Gnosis . ‘ ‘ r ’ o ' BA z . AOI OE A I A II HE EII IEKO II O E THE EI

A BI AE.

Word o f Love : Overseer O f the Kingdom .

’ ‘ ' I 0 A A H O A HN BKB . 3 . OI OE I AH E Z Q H BIE T E

o f E Word Love : ternal Life . ‘ ’ ' ' AO A KTPI O . A 20 4 . I OE I A II HE A real Q 0 E (or ' : real. 0 H II APO TEIA ).

: o r Word of Love : First and Last the Lord ( , A the dvent). ‘ ' A O . 20 5 . FOE A I AII HE KTPI OE KAPAE f Word o Love : Lord of Joy . C ' ' ’ ’ 20 6 . 0 A FI OE I EPA HA A real. Q 0 M EEITHE. The Holy One o f Israel : First and Last : the

Mediator . ' ' ‘ O A C> ~ 2 0 . PI O I PA 7 E E HA A A I A O MBI A OBOE.

The Holy One o f Israel : First : Last : God .

' ' ‘

2 0 8 . O A I I O I PA H M II ATP E E A N O OE OBOT OE. The Holy One of Israel : Law of God the

Father .

' ' ‘ ’ ‘ '

0 . O A I 2 9 IOE I EPA HA O TI OE O BO T O A M N OE. The Holy One of Israel : the Son of God : th e

Lamb . ’ ’ ‘ ' 2 1 0 . O A I I OE I EPA HA H EKAOPH TOT II ATPOE. The Holy One of Isra e l : the Elect of t h e

Father . ' ’A ‘ OBIA 1 1 O PI I A AA H . 2 . OE EP HA H BI KQN THE E

The Holy O ne of Israel : the Image of Truth . ’ ’ ‘ ‘ 1 O AI I I I P CDOPI 2 2 . OE I EPAHA H AA HOBI A O ‘ KOE A O I OE. The Holy O ne of Israel : the Truth : the Word

Uttered . 2 9 Gematria of 368 . 3

’ ’ ‘ 1 2 3 . O AI I OE IEPAHA KTPI OE EIPHN HE O BOT

e i r m 6 6 0 i) K v io u ( p j ; p ). The Holy O ne of Israel : Lord of the Peace

of God . ' ’ ’ ° 2 1 . O A FIO I PA HA XAPI H B 4 E E E EOTEI A .

: : The Holy one of Israel Grace the Power .

' ' ~ ' 2 1 . O A P IOE I PA HA XAPI A OTO E 5 E E E IPHN HE.

' The Holy One of Israel : Grace : Word of

Peace . ‘ O ’A I ‘I I PA HA ’ M B I ' 2 1 6 . OE E O EE AE O M O NO

‘ ‘

I BN HE A O I OE. The Holy One o f Israel : th e Messiah : O nly

begotten Word . 'O ‘AI ‘ I O I PAHA B OT I A M E 2 1 7. E E E E AXIEEAEK (or M ek xw e hén dyeveah dfyn The Holy One o f Israel : Authority : M e lchise

d e c .

’ ' ‘ A I PAHA ~ B Q KTPI O 2 1 8 . O I OE I E E E.

h : T e Holy O ne o f Israel Transcendent Lord .

' ’ ‘ ' ’ A O T I PA HA O A E : O M E 2 1 9 . O I IOE T E M N E

EI AE. The H o ly O ne of Israel : the Amen : th e a M e ssi h . ’ ’ ‘ ' ’ O AI I T T I PA HA O O ABPA AM . 2 20 . OE O E TI E

The Holy O ne o f Israel : the Son o f Abraham .

— ’ " ’ (N OTE For O A710 9 I ap arjA may be substituted 1 ’ 6 5 I a m h 9 6 6 AaviS 7 O eo v o ia — 0 6 9 p j or 9 , and ) the — ll Divine Essence a patristic word . A are by Gematria

X adu 70 3 (37 x the number of an .

'A A MA OBO TO 'AI ‘ IA M A THE EK 2 2 1 . PI E T E

KA HEI AE. Sanctuary o f God : the Sanctuary o f the

Church . 8 The A ostolic Gn sis 4 p o .

’ ‘ ‘

2 2 . A I A 2 I EMA O BO T K EQAA H I QN IAE.

S anc t uary o f G o d : Head o f the Corner . ' ‘ 2 A I I M A O A BA O N TH BKKAH 2 3 . AE BOT E B T E

EI AE.

Conse cration of God : Sabbath of the Church . ' ‘ ' ‘

2 A I I A MA (SPOT 0 B AI QN O A I OO . 2 4. E E E E Sanct uary of G o d : th e Hexagonal Stone (Meta

cube ) . ' ‘ ' 2 A I I A M A O II B P : O KA OO A I KO 2 5 . E BOT T OE E ‘

A OI OE.

Sanctuary of God : Peter : the Word Universal . ’ ‘ : 2 2 6 . AI I A AA H A II TOA QN AEM A OBO T I X OE .

Sanctuary of G o d : Teaching of the Apostle s . ' '

2 2 . A 7 FI AEMA OBOT I IA HPQ M A O OPO N OE.

Sanctuary of God : Fullness : the Throne .

' ’

2 28 . O EII I II A O B O EI O E ATTOAOI OE BOT . All d G o d O The God over : Very Wor of ( rigen). ' ‘ : ' 2 2 . O EI I I I I A I O O I IATPOTH O OPO N O 9 E B E E E.

The G o d over All : Fatherhood : the Throne . ’ ' ’ : 2 0 . O EII I II A I O O M TETI KO HAI O 3 E B E O E E.

The G o d over All : the Mystic Sun . ‘ I l ’ 2 1 . PO OB l H BPAA H . 3 H E E M ( Cp . Rom viii . ’ H A I A O O HK H THE Z HE.

The Great Purpose : th e Covenant o f Life . ‘ 2 TATP 7 E AOET 3 2 . E OE (or ) 7171311 11) O N AI OE AO

FOE. The Cross (o r The Gnosis) : the Word con

ce ive d .

2 TATPO ' NI EF E 33 . E E AE BAEIA TE (or p e yas n ap a m Ma as). ‘ ’ — The Cross : Great King (o r Marshal term

used of the G nostic Me lchise de c) .

' H : Q 2 . O I KA TO I BAEIA BI A I A A N OP II O 34 I E E.

n d : All The Called to the Ki g om Humanity . r a o Gemat i f 2368 . 85

’ 0 1 KAHTO I BA I ABI A A O I‘ 2 35 . E OE OBOT II PO

APO M O E.

The Call e d to the Kingdom : the Word of G o d

the Forerunner .

' HAI BA I ABIA ' Z QN II P 6 . O OA 2 3 E E E PO MOE.

o f : Sun the Kingdom Living Forerunn e r.

’ ‘ ’ HA I A I BI A : A I I BA 2 . O B A E OE TOT O BO 37 E E BK T. S o n o f : An the Kingdom gel from G o d .

' ‘ ‘ o EN EPI H O F ° M 2 38 . E A OE ON OE AOI OE II A

TPOE.

‘ ’ Th e powerful Word : the only \V o rd o f th e

Father .

' O EN BPFH A PO ° A O FO EIPHN H K 2 39 . E O E E E O

T / 7 ° K o EM O (Aoyo s semi 79 vp i e) .

v The Powerful Word : Word of Uni ersal Peace .

' BN BPFH ° I H OT : A o A ' a' . O o 2 40 E A O FOE E E y s y m ys. ‘ A O I OE A A HO IN OE’ A O

TOE KAOOA I KOE.

The Powerful \V ord : Jesus : Word of Love . True Word : Universal

Word .

' ’ ' ‘ ‘ 1 O BN BPPH AO I OE' O A I I BAO BK I I N 2 4 . E E ET M I ATOE KTP OT.

The Powerful Word : the Messenge r of the

Spirit of the Lord .

' ’ ‘ N H A I O ° O BOTH OE T O B BPI O O HTO . 242 . E E E E T h e : Powerful Word Godhead of Godhead . ' ‘ M E A ' O BN BPFH AOI O I M QN . 2 43 . E E EE E H

: u r The Powerful Word O Messiah . 'o EN BP ‘ H A O I ‘ O '0 A O I ‘ O KAI TO 244 . I E E E ’ A I I N ETM A PION . The Powerful Word : the Word and the Holy

Sp irit . 8 6 The Ap ostolic Gnosis .

' ‘ ‘ O BN BPFHE A OI OE' KAO OAI KOE A OI OE

I I ATPOE. The Powerful Word : the U niversal Word o f

the Father . ‘ ‘ ' ‘ ' O EN EPI HE A OI OE’ O TIOE' O II PO

APOM OE.

The Powerful Word : the Son : the Forerunner .

‘ ‘ ' O BN BPI HE A OI OE° M ON OPBN HE TIOE

AAHOI N OE.

The Powerful Word : the True Only - begotten

Son . ‘ ‘ ’ 0 BN BPI HE A OI OE AN AETAEIE EAPK OE. The Powerful Word : the Resurrection o f the

Flesh .

‘ ‘ ‘ 0 EN BPI HE A OI OE A OAN AEI A II A N TQ N .

The Powerful Word : Immortality o f Al] .

‘ ' B E ° A Q A I I P OB O N PFHE A O I OE H I N I O EI E.

The Powerful Word : the Eternal Purpose .

’ ‘ O EN BPI HE A OFOE' EHM BI ON BK II N ET

M ATOE.

The Powerful Word : Sign from the Spirit . ’ A OBO O BOT TO TI HN BIN I THE HTO E. A is no t ( ristotelian phrase , whose meaning

fully understood . )

The E ssential Nature : G o d of G o d . ’ ‘ TO TI HN EIN AI MONDE A OI O E II ATPO E.

The Essential Nature : O nly Word of G o d . ‘ ‘ ’ ’ ’ O A O GE A O I O E I I ATPO E I ar a E aS I I M N ( y y , and s eems to connect with the E astern doc — trine of Yoga the Science of the Self). ‘ ‘ M A O A O I O E EN BPI HE TA XAPI E TA .

The Powerful Word : the Spiritual Gifts .

EI E O O AI KA O ' OB T OBOTHT B E I E O HE OE. n The O e Righteous G o d : G o d o f G o d . Ge matr ia o 2 f 368 . 87

EIE O OE AI KAI OE KTPI OE M BI ‘ I TO B E E. : G The One Righteous God the reatest Lord .

O EI A EO I A ° HM BI ON E H E BK I I N TM ATO E.

‘ H OBIA EO <1>I A ° H I I AEA PBQ M BTPI A (KH ’ (IDA O I I B E TPOE).

The Divine Wisdom : the All- Geometry : (Cephas Peter).

’ OEI A EO I A AAA KTBOM O PQON H E .

: a - The Divine Wisdom the S lt Cube . t ' H OEIA EO I A ° KO EMOE' H KTBI KH

HETPA .

’ < > TII APEI E ATN AM I E KA I EO I I A .

o f Substance : Power and Wisdom . (Types

N . T . Christ , )

‘ ' ' B O O TII A PEI E II AE A O I OE O O OE EK B T . “ : All- : G o d o f R e Substance Word God (or , ” ality ,

’ TI I AP I ‘ ATN A E E O ETHE OBOE. Real Possession o r Substance : the Divine Po

tentate .

TII APEI E OBOTHE M EEEI OT .

Substance : Godhead of the Messiah .

' ’ ‘ TII A PEI E II AE A O FOE O KO EM OI ON OE.

- Substance : All Word creative of the Universe .

‘ ' TII APEI E AOI OE AA HOBI AE: O II APA

KA HTOE.

Substance : Word of Truth : the Comforter .

’ ‘ TII APEI E’ H AIA OHKH KATA TON A OI ON O BOT. Substance (or Possession) the Covenant ac

cording to the Word of G o d .

' ‘ : PO PHMA KTPI OT O A OI OE BK I I AT E.

Word o f the Lord : the Word from the Father . The s lic n is 8 8 Apo to G os .

‘ A KTPI OT : TO O A PHM MBI .

f : Word o the Lord the Last .

' ‘ TI I APEI E‘ H M BI AAH I I APA KA HEI E THE

A AHOBI AE:

: Substance the Great Consolation of Truth .

‘ HAPOEN O E A O I OE° MBPAA H ATN AM IE IH

EOT .

: Virgin Word Great Power of Jesus .

I I APOBN O E A OPOE° BAEIA ETE A OAN ATO E.

: Virgin Word Immortal King .

‘ ’ ' II APOBN OE A OI OE’ H AN AETA EI E' H BP

KA I N I EI E.

Virgin Word : The Resurrection : The Renewal .

‘ ' < > HAPOBN OE A OI OE OPO N OE EO I IAE.

Virgin Word : Throne of Wisdom .

‘ ° II APOBN OE AOI OE AN A KTI EIE I HEOT .

Virgin Word : New Creation of Jesus .

' H AAHOIN H M AOHEIE° AII OKAAT‘I/ I E AA H EI A O E.

The True Teaching : Revelation of Truth .

H AA HOI N H M A O HEI E° TO BAII TI EM A THE

AAHOBIAE.

: The True Teaching the Baptism of Truth .

H AAHOI N H M AOHEI E’ AA HOOETN H KT O PI T.

The True Teaching : Truth of the Lord .

' H AAHOI N H M AOHEI E’ TO AAHO I N ON M T

ETHPI ON .

The True Teaching : the True Mystery .

’ ' ° H AAHOI N H M A OHEI E H EQTHPI A I EPA HA .

The True Teaching : the Salvation of Israel .

' ' ° H AA HOIN H MAOHEIE H N I KH XPI ETOT .

T h e True Teaching : the Victory of Christ .

0 he l c n sis 9 T Ap osto i G o . h e t perfect symmetry of the Cube . With this are con ne c te d the names Peter and Cephas .

IQ O O ° A M 2 . N P O O O O 97 E E E B T .

Mount Sion : Abode of God . ’ ' 2 8 . I QN OTPAN IO H KA HP 9 E E O N OM I A .

: Heavenly Sion the Inheritance .

° C 2 . I I OAI IQ N BKKA H I A EII I H 99 E E E K DA .

: City of Sion Church o n Cephas . '

0 . H O I K AOM I A 3 0 O EN XPI ETQ .

The Building in Christ .

' ‘ ' 1 . O A I OO A K PO Q N I 3 0 E I AI OE BM M AN OTHA .

- : E The Corner Stone mmanuel . 'H I I O A I XPT T 3 02 . E EO E.

The Golden City .

h i 7 a (Note that Ea yy. ) xp v o iis 2 2 57 37 x

' ’ ’ O KTBO ° H BKKA H I A H II N ETM ATI KH 3 0 3 . E E

II OAI E.

The Cube : the Church : the Spiritual City . ' ‘ ' < > O KTBO E H M O P I H O . 30 4 . TI T

The Cube : the Form of the Son . ' ’ ' : < > H KTBI KH BK KA H I A H M OP I H O . 30 5 . E TI T

The Cubic Church : the Form of the Son . ‘ ‘ ’ O OON H M EI AAH KTBI KH : H M OPH 3 0 6 . H ' O TI T. The Cubic “ Great Sheet the Form of the

Son .

° KTBOE OHEATPOE I HEOT . 30 7.

A Cube : Treasury o f Jesus . ' < > H KTBI K H M OP I H BK KA HEIAE I HEOT . 30 8 .

The Cubic Form o f the Church o f Jesus . ' ' : H I I BTPA H KTBI KH BI KQN N AOT . 30 9 .

The Cubic Rock : Image of the Temple . G ematr ia o f 2368 . 9 1

M BI ‘ EOH KTBOT BI KQN AOT N .

o f : Dimensions the Cube Image of the Temple . PI A M B ‘ T I EOH BI KQ N THE BKKA HEI AE.

: Three Dimensions Image of the Church .

‘ ’ HBTPA KTBI KH : H O A H OA H H Z E IE.

: The Cubic Stone the Living City .

I H V H - Sh LV M (Jehovah - Shalom) O PAEI E EI PHN HE (Vision o f Peace) BI KQN N AOT (Image of the Temple)

TPI A TEABIA EI KQN N A OT . 3 1 4 . E f Perfect Trinity : Image o the Temple . A M BI ‘EOH M O PH TP AAO O O 1 . TPI I 3 5 E B T.

Three Dimensions : Form of the Trinity of G o d . (48 1 1 887)

' ‘ 1 6 TO M BTA KTBON AI I A TPI A O O . 3 . E B T

The Me tac ube : Holy Trinity o f G o d .

' — ' — (NOTE T b éo ovrr p ov rfis Tp cciSoe the Mirror of the ’ - X Trinity 2 438 Ino ofis 6 p w r és . There is an obvious symbolism o f the Trinity in the three c o - equal dimensions " of the Cube AM: mifi oe a' ar rijp 2 33 1 37 X 63 I I p ti K vp iov .)

' H TPI II AO H TOT KTBOT . 3 1 7.

The Triplicity o f the Cube .

KTBI KA I I POEQ I I A O O . 3 1 8 . B T

Cubic Faces o f God .

'

II PO Q II A KTPI OT x . 3 1 9 . E r Thirty - seven faces o f the Lord (as in the Meta cube)

‘ ’ ‘ I EM ATPI A A I OOT BEAI QN OT . 320 . Gematria (o r Geometry) o f the Six - sided Stone .

« e t ar ia v e . (or , y / p wxfi ) 9 2 The Apostolic Gnosis .

' OM TMM ET A 1 AAHOEI A o N O TH E PI . 3 2 . E E E

Truth : the Law of Symmetry . ‘ ' : AA KTBO TEABI O O II BTPO . 322 . E E E E

- Perfect Salt Cube : the Stone (Peter).

(The geometrical teaching attributed to St . Peter in the xv iith Clementine Homily seems confirmatory of some such symbolism . ) KTBO "AAO TEA BI O II BTP 3 23 . E E E OE.

- : Salt Cube Perfect Stone . ’ A KAAON I ‘ EQ M BTPI A O O 3 24 . PHM E B T . o f f Perfect Word the Geometry o God . Q MBI‘ AI AAXH KTBOT A . 3 2 5 .

The Last : Teaching of the Cube . — “ (N O TE The Cube is always the Omega in the gnostic G eometry . ) 'O I I BTPO 'O A I OOTPI‘ O 'H M EI ‘ AAH 3 26 . E E II BTPA

Peter the Stonemason : the G reat Rock . ' ' C ‘ KH PA O I I BTPOE O BN BPFHE A OI OE. 3 27. E

Cephas the Rock : the Powerful Word . ' ’ ’ ’ KHCDA H I I BTPA H KTBI KH : O AO I O 328 . E E ‘

EN EN BPI EI A .

: A Cephas the Cubic Rock the Word in ction . '

H KAA H II OAI O O ZQ N TO . 3 29 . E B T E

The Beautiful City of the Living G o d . ‘ ' O KTBI K I I B P : H I A O T O O AA O N O OPO . 330 . E E E E

The Cubic Stone : The True Logos .

KTBI KO I I BTPO E AI AAXH AAHOBIA . 33 1 . E E

: Cubic Stone Teaching of Truth . ’ <> ~ C H OEI A O I IA EI I I DAN EI A KTBOT . 33 2 . E

The Divine Wisdom : S u p e rfi c ie s of the Cube .

- o (For évri

compare also N os . 259 Gematria o 2 f 368 . 93

'

. O KTBI KOE I I BTPO KTPI 333 E AKO E.

o f The Cubic Stone the Lord .

: . II BTPO TO KTBI KON KT 334 E PI A KON .

: Peter the Cubic Church .

° . H®AE TEABI OE I IBTPO AA HO I 335 K E B AE.

: Cephas Perfect Stone of Truth .

6 . TEABI O II BTPO AI KA I T 33 E E O HTOE.

Perfect Stone of Rightness .

‘ TEABI O A OI ° TEABI II 337. E OE OE BTPOE.

Perfect Word : Perfect Stone .

' ' ' : : 8 . O II BTPO O KTBO H A I KA T 33 E E I OE N H . C EO DI A .

: Peter : the Cube the Righteousness (or Wisdom) .

AN I A BA I ABI A KTBI KO II BTPO r . OTP E 339 E E (o ,

: Heavenly Kingdom Cubic Stone .

' KTBO KHCDA ° O KBAA I TH S A d C . i . 340 . E E ( os)

Cube of Cephas : the Headstone .

' E B A O ' I K EII I THN H 1 . T A I O I O O O OE BTPA 34 E E N . : Perfect Stone the House upon the Rock .

' M A TEABI O A OO TO II A HPQ . 342 . E I E

Perfect Stone : the Fulness .

‘ TEABI O A I OO ' BKKAHEIA EHI HBTPAN 343 . E E H

KBI M EN H .

Perfect Stone : the Church set on a Rock .

’ — 1 11 61 1 e rrd (NOTE I n St . Matt . v . 4 we have 1 ' “ ' O o 6 17 n i n duce O o v p v s feet/1. 1 7 a city set o a hill and p q 1 776 2 X

” C AA QTHP KH DA . 344 . E E E

Preserving Salt (Saviour) : Cephas .

Q T —H chiu s 7 013 Eth o s iii/ S as: (NO E . esy gives o x p as an interpretation of a wr np .) l c 94 The Ap osto i Gnosi s.

I TEABI A BAII TI M A TH AA OBIA TP A H . 345 . E E E E : e Perfect Trinity Baptism of Truth . (See G matt ia of the Three Logoi in the

Baptism of Jesus by John . ) 6 M A OHEI BK KA HEI AE 'O II TOAFOPI KO 34 . E E

A O FOE. Teaching of the Church : the Formula of

Pythagoras .

E — 6 2 is N OT The number 9 , which the basis of the o f first part the above sentences, is one of those numbers which point most clearly to a knowledge of the geometry of the transcendental world on the part of the ancient ” illuminati . It is the sum of the fourth powers of the is numbers 3 , 4 , and 5 , and there a great deal more to be me tacu be is its G is said where the concerned , as ematria 1 0 6 e very significant . 4 , the complement , is also a m ta

cubic number o f 1 9 x 74 .

’ ' ’ O A M HN O O E O O O OE° 347. B BK B T TI

M EEEI AE.

: The Amen God of G o d : the Son : Messiah . ’ O A M HN O OE O O AA HOI N O N M T 348 . B BK B T

ETHPI ON .

: The Amen : God of God True Mystery .

‘ ' ’ ' ' E O OE O O CE E O OE O KTPI OE. 349 . BI B M N BI B

G o d O ne : O ne G o d . One , the Only , the Lord

' c 0 BIE OBOE O M ON OE° O OE M ON OE 3 5 . B BK

M ONOT . : G o d One God , the Only One only from only

God . c ' ' M ° O EI O OE O ON OE O O O H . 35 1 . E B B E Z E O ne : O . One God , the nly the God of Life ’ ' ' O M ON ' H BI OBO OE O A KTPI OT . 35 2 . E E M N E O ne : o f God , the Only One the U nity (Monad)

the Lord . Gematria o 236 f 8 . 95

’ ’ ' EI O : 35 3 . E BOE O M ON OE O II ATHP TIAPA

KAHTO 7ra'rr v io E ( )p fi).

O O ne : : One God , the nly the Father Paraclete .

‘ ' ' : ’ . BIE O OE O M ON OE KTPI O O OP 35 4 B E ON OE.

O ne O : : God , the nly One Lord the Throne .

' ' ' : ‘ BI O B . 3 55 . E OE O M O N OE O AAHOHE A OI OE O O EHI I I A I B E E .

: One God , the Only One the True Word : God All over .

’ ' ’ ' ‘ BI OB : ' 35 6 . E OE O M ON OE TI I APEI E O A OI OE EN A A I B .

G o d O ne : One , the Only Substance : the Word

in Idea . 'O M BI ‘A ' O BI KQN O T 3 5 7. E TI E BO . : The Great Son Image of God .

’

8 . I BPET AAHM EI KQN O O 35 E E B T.

Priest of Salem : Image of G o d .

‘ ‘ ~ I BP T AA M EI I I - E . B H O I PBT O 35 9 E E E BOT.

o f : - o f G d Priest Salem High Priest o . ' M ‘ 60 . I BPBT AA H O KA I KA HPO 3 E E TI E N OM OE.

o f : S o n Priest Salem and Heir . ’ M 'AI ‘ O 6 1 . I BPBT AAH I ON O II ATP 3 E E B T OE. 'I BP ’AI ‘ I N KTPI OT ( ON O .)

f : o f Priest o Salem Sanctuary God the Father .

‘ ’ 6 BTAI FEA ION BA IABI A ’ H ZO H O O 3 2 . E E BK B T . f : Gospel o the Kingdom the Life from God .

' ‘ BTAFFEAI O N BA IABI A ° O AOI O TH 363 . E E E E

EI PHN HE.

: o f Gospel of the Kingdom the Word the Peace .

‘ ‘ 6 ETAI I BA I ON BA I ABIAE‘ OBOTHE HA P 3 4 . E BK

OBN OT .

G ospel of the Kingdom : Deity from a Virgin . The A l c is posto i Gnos .

‘ ‘ BTAI I EAI ON BAEIABI AE' I HEOTE EAFB KAI ‘ AIMA . K : Gospel of the ingdom Jesus , Flesh and Blood .

' ETAPFBAI ON BA IABI A ° QZO M BNOI E E OI E . K : Gospel of the ingdom the Saved . BPBCDO AN HP I H OT A KAI ’ E E E E FB A IMA .

A - : Man Child Jesus , Flesh and Blood . BPBCIDO AN HP AA HOQ O O E E B E.

- A Man Child : G o d Indeed . BPBCDOE AN HP AI AOHKH AA HOBIAE KT

PIOT . ’ A - : Man Child Covenant of the Lord s Truth . C BPB DOE AN HP O I KO E OBOTHTOE.

- A Man Child : Temple o f the Godhead .

’ H H AEA EEOTEI A ° H AAHOBI A BK O BO T

I I ATPOE. The Full Authority : the Truth from G od the

Father .

’ A B OT I A ° O A OF H E PH H H II AE E E OE T E I N E.

The Full Authority : the Word o f Peace . TH '0 M E I A 'O O N 0 OBOE THE E EE E PO OE. E The God of the arth (Gen . xxiv . the Mes

siah : the Throne . TH TH O BO A KATAA HII O O O BOE E E E T E.

The God of the Earth : God Incomprehensible .

: <> ~ O OBOE THE THE AA I A M BEI THE. E The G o d of the arth : First : Mediator .

‘ ‘ ’ ‘ A O EI PHN H : O APXHI ETH O METAE O I E E E.

The G reat Word of Peace : the First Leader .

‘ ‘ ‘ 0 M BI AE A OI OE EIPHN HE: A OI OE AAH

' : OBI AE H II APA KA HEIE. The G reat Word of Peace : Word of Truth

the Comfort .

98 The Apostolic Gnosis.

' ’ ON TA OT I A AI I BI PO O O OE AI HAN A . 393 . E E B T Infinite Essence : the God for Whom are all

Things .

’

OT I A AII BI PO E O NO A AI I APXHE. 3 94 . E M i i Infinite E ssence : Name from the Be g o n ng. OT IA AII BI PO A OI ‘ O AAHOBIA T O 395 . E E E E IF E O O B N .

I nfinite E ssence : Word of Truth towards G od .

’ OT IA A I I BIPO : O O AA HOI N O O 3 96 . E E B E E

I I ATHP .

E : I nfinite ssence Very God : the Father .

OT I A AII BI PO : BA IABI A OB TH 3 97. E E E O TOE.

E : I nfinite ssence Kingdom of the Deity . OT IA A I I BI PO For E E see Clem . Hom . xvii . ix .

HAPOBN O OTPAN I A BA IABI A OBOTHTOE. 3 98 . E E : Heavenly Virgin Kingdom of the Godhead .

‘ ’ I I APOBN O OTPAN I A ° II APAO 3 99 . E H HKH H

M TETI KH .

A : Q A M HN O O : AM HN ' M ON 40 0 . B E OE BK M O ON T . First : Last : Amen : God : Amen : Only of

Only (God).

’ 1 AM HN O O O O KO M O 40 . M NCE BK M N T E I I OI OE O BOE .

Amen : Only o f - O nly : the God who Created

the World .

' ' ’ B KTPI O O AM HN ° O O O K M 4 0 2 . I E E B E OE O

II OI OE. One Lord : the Amen : the God who Created

the World .

' APXH AAHOBI A : II AAA I O HM BPQN 4 0 3 . E E . : A Beginning of Truth ncient of Days . Gematria o 2 f 368 . 99

' ' O OEO II A A TH ’ I I AA A I O HME E PQN . 404 . E E : A f The Divine Creator the ncient o Days . A O I ‘O KAO ’ OA OT HAAA I O 'HM B Q E P N . 40 5 . E : A o f Word Universal ncient Days .

TBABETI KH BHI I I N O I A AI AN O HMA KTPI OT . 40 6 .

BAEI ABI A M EEEI OT ° O I K OAO M I A THE BI 40 7.

PHN HE.

o f : Kingdom the Messiah Dwelling of Peace . ' AAQ A ‘ ‘ ' M HAI OE N I AI I BAO THE H EPA . 40 8 . E E : A The Sun donai (Lord) : Messenger of the Day .

' ‘ ’ ’ O A O I O O APTO ° H A AHOIN H AI AOHKH 40 9 . E E

KTPI OT . The Word : Bread : the true Covenant of the

Lord . The preceding list of specimens of Gematria of the name of Jesus Christ include the most striking examples — at present to be found either as Single words or as combinations — upon the numbers which are multiples of 37. Thus it will be seen that each such sentence o divides into two parts , and b th are , by Gematria , within this category . We have now to consider another and no less im

portant class of words framed to give the number 2 368 . These generally are not susceptible o f division into two

numbers obviously proportionate , though in some cases a geometrical analogy may be found . The first and principal sentence built on the number ' — 2 368 in this class is O O BO E TO N OBO N The God

of God , and with this we shall head the list .

'

O O O TQN OBQ N . 4 1 0 . B E

The God o f Gods .

' ’ ‘ ' ‘ O AI I OE TO N AI IQN . 4 1 1 .

The Holy One of Holy Ones . tol c 1 0 0 The Apos i Gnosis .

' ‘ O AI AOO TO N A PA OON . 4 1 2 . E

The G ood One of Good O nes .

’ ‘ ‘

. TO A I I ON A O KTPI OT 4 1 3 PI N .

The Holy of Holies of the Lord .

' ‘ ’ ‘ ‘ 1 . A I I O N A I IO N KTPI OT AI HN OI I M BN O 4 4 N . ’ o f The Lord s Holy Holies Opened . T ‘ M A KATAI I BTA M 1 . I KA BI ATO 4 5 E E E E. f The Border o the Veil . ’ ’ 1 6 . AP I H OT TO KA TA I I BTA M A 4 E E E E .

The Flesh of Jesus : the Veil .

' ' H T : ABIT TPF 1 TO A A I O O O O . 4 7. IM E E

f : The Blood o Jesus the Minister . — (NOTE I n the E pistle to the Hebrews it is the

Minister who enters within the Veil . )

’ ‘ 1 A KAI A A KTPI OT A I KTPA BA 4 8 . E FB IM II I

AOE.

’ The Lord s Flesh and Blood : the Anchor of

Hope .

‘ ’ ‘ <> ° I N O I TH O I I A H A I KTPA . 4 1 9 . E E E E E f A Knowledge o Wisdom the nchor .

’ c c : H OT I A H I I PO T A KAI A A H . 420 . E FB IM E

Flesh and Blood : the First Sacrifice .

' ' ‘ 1 O M O OT I O N A I I ON TOT O O . 42 . E B T

The Holy Consubstantiality o f God .

' OB O O IA ° H AAHOBIA KTPI O T II AP N . 4 2 2 . E E : f Virgin Wisdom the Truth o the Lord .

' ' ‘ M ~ I H I I APO BN O M HTHP TO I I N ET A O AO O . 42 3 . E E

The Virgin Mother : the Spirit : the Word .

' ‘ ' ‘ : O BN AI AOBTO A OI O H I N O I . 42 4 . E E E E

The Word conceived : the Gnosis .

' ‘ ' ' 2 H O A I N O I H AA HOBI A KTPI OT . 4 5 . BI E E

The Divine Gnosis : the Truth o f the Lord .

The A ostolic n 1 0 2 p G osis.

‘ ‘ ’ AN AI I O A OI O ' O II A O II E E PA KA HTO P .

All- : The Holy Word the Comforter .

‘ - -O -T ° ° KTP OT I X E PHMA I . ' H H A O PI K KTPI OT . I CT H YS (the Sibylline acrostic) : Word of the

Lord .

‘ O O A A THN CID A OI O E B T K T EO IAN .

Word of G od according to the Wisdom .

’ ‘ ° A I I AEA H I N O EI E NOTE KAI AA HOBI .

All Knowledge : Mind and Truth .

’ < > II N ETM ATI KH EO I I A H BI PHN H OBOT .

Spirit ual Wisdom : the Peace of G o d .

AAHOBIA OEOT A IO N THE EI PHN HE.

Truth of G o d : Aeon of Peace .

' ° BIPHN H II ATPOE H HA HPO EIE.

Peace of the Father : the Fulfilling .

' ’ O M BEEIAE O KTPI OE THE AA HOBI AE.

: The Messiah the Lord o f Truth .

‘ : AFI BAOE APA II HE KTPI OT M BEITHE.

’ Messenger of the Lord s Love : Mediator . H AA HOBI A KTPI OT ’H KA HPON OM IA THE

EI PHN HE. The Truth of the Lord : the Inheritance of

Peace .

’ ' : KTPI OE A AHOBI AE H BAII I E x al. H II I ETI E 'H A ‘ A II H real. I .

: . Lord of Truth Faith , Hope , and Love

‘ ‘ H M BI AAH I N O EI E° (DEPOM BN H I I N OH ’ EI AI A en f o- ( i v i s).

The Great Gnosis : a Rushing Mighty Wind .

‘ ' H M EFAA H I N O EI E BAEI AB I A II ATPOE.

The G reat Gnosis : Kingdom o f the Father . Gematr ia o 236 f 8 . 1 0 3

N ETM . To II A AA 454 HOBIAE. KAHPONOM IA 11A

TPOE. The Spirit of Truth : the Inheritance of the

Father . A TH HI TEO 45 5 . K BIE E E E.

Key of the Faith . 'HAI O AI KAIO BO 456 . E E E.

Sun of Justification . I I AN M T THPI ON I I AHPO M A 457. E .

- : All Mystery Fullness .

’ '

H ZO H O E O . 45 8 . T KT N

The Life : the Builder .

' O O A O THPI A ° H O FA 459 . N M E E T . : Name of Salvation the Door . BO HOOE K O M OT 'O I I APAKA H ' 460 . E TOE O ‘ M BI AE.

: Help of the World the Great Comforter .

' (DO KO M OT H AI A OHKH 46 1 . E E . f : Light o the World the Cove nant .

( : M O O DO AO O . 462 . E E B T

Light : House of God .

' N A ° O A THP EN AN AT H AAO I OA . 463 . E TH E Adonai : the Star in the ast . B HM ’ H KATAOTPH BA I A T AA . 464 . E E E

King of Salem : the Refuge .

' ‘ ' ‘

A I I O A I I O N OI KO KTPI OT . 465 . E E ’ Holy o f Holies : the Lord s House . ' H (DO N H TH BKKA H IA 466 . E E E.

The Voice of the Church .

' ’ ‘ H M BI AA H I N O I TH BK KAHEIAE. 467. E E E

The G reat Knowledge of the Church .

TO OBAHM A TOT O BO I I ATPO . 468 . T E

The Will of God the Father . The A ost l c 1 0 4 p o i Gnosis.

‘ ' A I AI I H I I ATPO ' I H OT H OT I A H E E E E . ’ T h e v : ff Father s Lo e Jesus the O ering .

' M B H M A KA PI OE ATN AETHE EIT E.

: Blessed Potentate Mediator .

‘ ’ M ON OE A OI OE OBOE II AN TO N .

O nly Word : God o f All .

‘ ‘ A I O N I O A O I O ° O M ON O O O 0 E E E B E.

The E ternal Word : th e O nly God . 0 A OTOE KTPI O T AI AO HKH EI PHN HE O OB T. The Word o f the Lord : Covenant of the Peace

o f G o d . 0 M BI ‘AE A OI ‘ O E BI PHN HE AIA O HKH OBO T

II ATPOE. The Great Word o f Peace : Covenant o f G o d

the Father .

O A O POE KTPI OT M EEEI OT .

The Word o f the Lord the Messiah . A : O II APA M TOI A AI A O HKH O BO T II A

TPOE. First : Last : Consolation : Covenant o f God

the Father . A OI ‘ OE OBOT 'H AI A OHKH ’ H BI PHN H TOT O OB T . Word o f the Lord : the Covenant : the Peace

o f God .

' O BOTHE TII APEI E' AI A OHKH EI PHN HE O BOT. Godhead : Substance : Covenant o f the Peace

o f God .

' ’ ‘ 0 AO PO E° M EEEI AE O BO T H A PXH H

AI AO HKH .

The Word : Messiah o f God : the Beginning

the Covenant .

The st l no 1 0 6 Ap o o ic G sis.

II OATII KI C A BK O H OI AOE EO DI BOT.

The Manifold Wisdom from God .

' PPAM M ATB A H I I ATI I KI AO O H I O OI E E I A . G ramma i The te a the Manifold Wisdom . C ‘ ‘ TO AA DA BTA I I BAI ON THE EI PHN HE.

The First : the Evangel of Peace . TO O ETA A O I‘ O I I ATPO M E BK E.

: The Last the Word from the Father .

° KAI N H AI A OHKH EO THPI A KOEM OT .

The New Covenant : the Salvation of the

World .

: I HEOTE TO AA HOI NON II AEXA .

Jesus : the True Passover . — NOTE . An experiment has been made with a view to testing the extent o f the possible combinations of G ematria o f this Special character upon numbers Slightly greater or less than 2 368 and other multiples of 37. I n each case it is found that no results at all equal to x these , nor do they at all approach them either in e tent in or in rationality and consistency o f meaning . The ference is therefore in favour of a genuine system o f construction in the sacred vocabulary upon the basis indicated . “ The foregoing list is representative o f the meta ” “ ” - cube o r cube difference of 37. There are other “ systems of Gematria based upon the me tacu be s 7 and 1 9 : but the demonstration o f these is o f necessity

’ rin i in held over . They connote other p c p le s the Divine scheme . H A PTE lV C R .

S P E C E R M E I I T . W X MENS OF G MATR A F O S MATTH I I I .

’ Our earliest Christian introduction to St . Matthew s G e osp l is the very celebrated fragment of Papias , quoted ” E se e : S ac rae 1 by usebius ( Routh Reliquiae , i . 4)

' ' M a ) ' r r daios p év 661 EBp aiSc Scal e n r pr Th Min a G UI/ 6 7 d ' ' ' ' ar 7 u 7 vev ae 36 aff a. (b 7 v Suvar b lcaa e é r o . f o , )p , ) r ) s e

This does not necessarily mean that St . Matthew did his e bu t not write Gosp l in Greek , might also be held to o f th e imply that he made a collection Logia in Hebrew , and left his Hebrew readers to interpret them as be st they could without the Greek original or by its means . The author may be accepted as Matthew or Levi the P u blicanu s who was certainly a Galilean , as were the

A . majority , and probably all , of the postles Galilee of

e bi- the G ntiles was a lingual district , and it may be safely assumed that the class from which O u r Lord drew his apostles had a fair working knowledge of Greek . Greek was the commercial and political language of

th e aach md Syria , and such men as B s (who was perhaps ’ so n Chuza , Herod s steward), whose was sick at Caper — o r a évr o c o , naum , Manaen , the p p s of Herod the Tetrarch Add would know Greek as a matter o f course . to this the necessary commercial arithmetic of his profession — ’ including exchange and propo rtionals and St . Matthew s equipment for his work is plainly indioate d . Such was 1 0 8 The Ap ostolic Gnosis . the man who left the receipt of custom for a new and o f higher calling . He is the royalist apostle the King dom of Heaven and o f the transcendental mathematics of its treasury . He combines moreover the ancient glories and hopes of his nation with the new revelation , fo r and can write equally Hebrew and Greek students . i His Gospel has a title of its o w n . It s this

' ’ c Bi Xo r eveo e w I o o i) X w 'r o i) T i oi) Aa iS B e y s n p B , 3 1 4 1 2 68 688 1 68 0 880 2 1

‘ ’ T A da 1013 flp u. 8 80 1 45

This title may refer to the whole book , or only to the ope ning portions . It is followed by a conventional o r conventionalised Genealogy , which gives , not the

o f . natural descent , but the Line Succession

This Genealogy follows the line o f the Kings from

Solomon to the captivity , and then passes abruptly to o f o f the House Nathan in the person Salathiel , it being well known that the House of Solomon was extinct in the childless Jehoiachin and in th e eunuchs o f the pal ace of the King of Babylon . Salathiel is therefore the heir, and this principle will probably reconcile the utter diver gence o f the immediate ancestry o f St . Joseph from that given by St . Luke .

. to St Joseph was the legitimate heir the throne , and that was why he went to Bethlehem . The significance ’ of the four women mentioned in St . Matthew s genealogy is well understood . They constituted no bar in the royal “ . And Be pedigree to clinch the matter , the prophecy , so n hold , a Virgin shall conceive and bear a , and they h i ” s E . shall call name mmanuel , is quoted

’ 6 ‘ ' A670 : Imro ii Xp to r o ii 8181176) 7 0 3 am hp os 5 1 76 .

1 1 0 he T Apostolic Gnosis.

the number to 3433 . This latter has the very striking gematria of

7 6 0 7 0 11 X w' 7 0 K v 7716 2 p i3 p iov .

“ For the Lord himself Shall give you a Sign imme di

r C . 6 A é o D67 ately precedes the prophecy It is also y s, 9 x a7 d. uan i ov y jp .

While on the other hand the number 3383 supplies

’ ' Ei K fi i o 1 7 0-0 X w 7 6 9 p 9 7 69 p 9 .

H m7 67 0 x 0 A év o : K io v p 9 y s vp .

A dv o : O Ot c e W o u 6 0 . y s oi) p p p ds . 6 69

These seem to give the key to the number of the — 8 6 title 5 7 , which works out as follows

’ M e e 6 © 15 69 A éfyos 3110 6 770 7 09 ’ w7 r co ' 7 7t E jp v I ap a j . ’ (D57 : M a o ° ' 7 9 v r fip i v K vp iov I na oii9 851 0712171 6 1 . ' i ’ r ' 0 M 0 I a oi) X w 7 oi) 818a 7 7 ou awT o . / 9 n p , x ) fip s

X i a' 7 6 a w7 a 9 0 p 9 np i 6 6 .

The inference seems to be inevitable that Our Lord , whatever language He used to the multitudes , exp ounded G His parables in reek to His disciples , and they wrote G and spoke in reek to the world , leaving the doomed i city of Jerusalem to ts necessary destruction , though not until every possible chance had been given it . We will no w proceed to examine the Gematria of the ’ seven parables in the thirteenth chapter o f St . Matthew s o f Gospel , which form a complete document which frag ments appear in St . Mark and St . Luke . They are arranged thus

1 . The Sower : on which follows the reason for speaking in parables commencing with the statement that to the disciples is given to The P ar a le b s in S t. M at thew XI I I . 1 1 1

o f know the Mysteries the Kingdom of Heaven , o f and ending with the explanation this parable .

2 . o f The Parable the Tares of the Field .

. o f r - 3 The Parable the G ain of Mustard seed .

4 . The Parable of the Leaven and the three mea

sures of Meal .

All these four are spoken to the multitudes from th e o f Boat thrust out from the shore the lake . But when the multitudes are dismissed , there is given to the dis c i le s o f p apart , in the house , the explanation the Parable of the Tares . Next come three more parables , the place r of delive y Of which is not stated by St . Matthew, but — . 1 1 1 St Luke (ch . v . ) seems to indicate that they also ’ were delivered from St . Peter s boat just before the fi sh ing voyage when the first miraculous draught of fishes w as taken . These are

5 . The Parable of the Treasure hidden in the Field .

6 . n The Parable of the O e Pearl of great price . — r - 7. The Parable of the Seine o Drag net . The passage concludes with a question to the disciples as to whether they had understood all these things , and All the final reply of the Lord , these relate to the King

d m . And o of Heaven when the end is reached , there is found the concluding illustration which declares that “ Eve ry scribe who hath been made a disciple to the Kingdom o f Heaven is like unto a Man that is a House ’ holder which bringeth forth o u t of his treasure things new and old The Gematria o f the man that is an householder is as follows

” ' ’ a ‘ A v0p w7 m9 o ino Bean m rj9 2 347 M euvnue vo 9 aotpi s . (Initiate o f Wisdom) 1 1 The l 2 Aposto ic G nosis.

also

M ii ac ‘ 7 7 o ia n s 79 E ¢ 9 Initiation of Wisdom . M a9n7 eia 7 779 d ocpias O e oi} Teaching of the Wis o f G dom o d . A58a§l 9 PV OSO’ GO) ?

o r o f Teaching G nosis . c ‘ ’ H A LOaO' IeaMa I va mews

' But the Gematria o f I I ci9 'yp auua7 eiz9 ua9777 €v 96 59 ' * 2 8 a 35 , number of great importance in the geometrical scheme alreadyreferred to in a former chapter as that of ' ’ K v io v En ' ‘ the Voice of the Lord p , which is i yvdiai s f K v iov . And o o p it links with the symb lism the Boat , in

' 7 mr the Gematria 7 5 7r7t oiov Ew7 7p 09 . E hp here counting n t as a proper name does o require the second article . — ” — I I Ao Zov o f Extr a the Boat , has the number s Mercy ’ 6 o 680 = T i ¢5 — 1 0 As 7 o Z v . A 3 . it is 9 the Son dd to 11 this the 8 0 0 of K6p w 9 or 50 7 179 and we have the total ' X I TO And T O7r7\o io v w7 7 0 1 480 P E E. if to E 7p 9 be added

8 o f I H OT v 2 6 7 8 8 the number E E, we ha e 3 4 which is ) ' c ddh aaaa a i arrra we piuwao . But it is when the Gematria of the Kingdom of Heaven is studied the subject begins to develop , for

' md aI/ (I m 2 88 XPI TO THP H Baa i h e la 7 6 vp 8 E E EQ . Xp w' 7 59 7) 7ré7p a 7rucu aw n p ). ' ’ N o u. 0 9 7 0 6 K v io v I 7 , p 7

0 0 73 .

' O A dfyos O eoii‘ d M e o

I A I a l a O o 9 e v 7 m7p o 9 .

There also appear some well - recognised types of Our

Lord , such as

’ K fi i o ‘ I a' o ii 5 86 157 6 0 ABd p s n 9 p ¢ u, and also , by the strange geometry of the system , after

1 The A o t lic si 1 4 p s o Gno s. connection with this it may be no—ted that Clement of A o f m r dx i 1 2 0 as lexandria somewhere speaks w c, 7 , the

7 d d - u l 1 2 1 o r av 6 . first step to the Gnosis , ) P e 7 p 9

’ ’ 7 cik wu 88 I HEOT 888 But the Floor , ) , counts 9, and E ,

n a 6 0 6 0 7 0 11 1 0 8 aw'rr while p 3 , 4 , has the number of jp , and

’ ’ f 7 6 ci/ev ov 6 7r as 7 7 é7 a 1 1 . the Cha f, p , counts u , 5 9 The e o ne rror of unit in the count disappears on balance , 88 1 2 0 888 1 1 9 7 2 7 .

‘ O EII BI PO N— 1 1 the Sower , has the number 3 5 , which is by Gematria the number of the Lord (x ép i bs

150 7 1 1 1 th e Si ba 3 5) and of Teaching of Jesus , xh ’ o f A cwr da7 o7t o c and His postles ,

' O EI I EI PO N TON A O FO N O O —2 2 B T 44 , is another o f multiple 37, which is the number of

' ' 7 Sca e i o e v h éio v a 7r u ) p p f u n y p o 9 .

M v ' 7 o 8170 02 K o a7 jp i v 7 112 9 vp i v . ’ ’ 7 o a I ) K ) e f v o i naoi vp io v . ’ I ' ci ' naoi k vé a T aats a ap x ds .

1 7 0-0 M ao 671 7 69 e ia9 674 1 . The connection between the death and resurrection of o f f the body , and the growth a corn of wheat that alls is into the ground and dies being sown in corruption , frequent , but it will be well to look into the Gematria ” o f as the expression , The resurrection of the Body , this again gives us one of the characteristic 37 numbers , ff . 1 2 viz 5 5 4 37 x 4 , and we o er the following

’ ‘ A vdm aacs Eap x 69 Resurrection of the Body . ’ ' E7r ev8v a' i 9 b c/eo v The Clothing - upon o f the Seed

(cp . I I . Cor . K a - olp nai s En ép n r o s . The Sleep of the Grain . ’ ' ' - I naoi} ; 6 En ap eis Jesus the Seed corn . The P ar ables in S t. M atthe w XI I I . 1 1 5

THE TARES OF THE FIELD .

This Parable is recorded by St . Matthew only . The Kingdom of Heaven is likened to a man who sowed (dvdp a mos but there is also another reading

dz/ 9 06 7770 9 m el a r . 6 arre l wv ( 7 p ) But p , as we have seen ,

. an ei mv o u is the Lord He is the Heavenly Sower , p avi s 2 1 6 p o , with the number 4 (37 x which may be

'7 6 6 a7 a ei o r a'7 6 6 interpreted c q 9 r p 9, indeed c 9

' wei a i s X i 0 7 6 A O 0 dr a7r7 . E p 9, which also p 9 7 9 y 79 One day the heavenly Sower shall reap where he

6 ®e t0 77 7 0 6 has sown , when he becomes the Reaper , p 7p ’ ov of) 2 1 6 . yp , again 4

7 6 x ah 6v d r i t a : o i v iai 1 Further , p / , 5 37, is , by Gematria ,

7 aach eia — : oi v ial. 7 79 B s The Sons of the Kingdom and

o i v ioi 7 0 73 7 mm turning to the other side , we find that )

oii 2 1 1 8 8 8 1 A cci o7w 7 6 i ar/ 6a p , , is 3 7 3 7 344 , or B 9 Cg ' — 7 0 6 dyp ozJ The Devil and the Tares o f the Field . ff The Gematria o ers some striking parallels , which we give here

A oX0 6 / dr o 2 1 1 8 i dB 9 T { Keir ta 7 073 yp i) . ' T6 Z cfoiwa 7 0 73 civn ne cp evov The Tares o f the

Adversary . T6 Z i fcivi w M v a7 7)p i ov Ear' aI/ ii The Tares : Mys

te ry o f Satan . ' r A d oM A 6 7 06 A ta8 67\.o v i B 9 yp 9 , The Devil The ’ Devil s Field .

. 2 Further , finding in the Clementine Homilies xix ’ a e a arre i a 1 62 the phrase 6 7 6 rcare6v n p u p 9, 3 , it was hardly ' - — surprising to note that 6 Ear ami s x bo p ov the enemy of 6 6768 o7t o9 ' the world, had the same number , as also has , '

- 666 . 6 6p 10p 69 q The Devil : the Number

It will follow from this method of interpretation , if l s 1 1 6 The Ap osto ic Gno is.

it be accepted , that the Tares are evil spirits and not no r human . The Wheat cannot become Tares , the

Tares , Wheat . Satan , being of necessity a creature of ’ G o d o f d , is in some way , mysterious to us , a part Go s economy .

T H E I - GRA N OF M U STARD SEED .

There has been a certain amount o f Speculation as to the identity of the plant referred to, but there seems no reason to depart from the straightforward view that those who heard the parable would take it to refer to — the Common Mustard a plant that is known to grow to a considerable size , and which is known to attract

fi ld ' birds as every mustard e in Norfolk will testify . If any question be raised as to the seed of this plant being “ ” th e ' s malle st o f seeds it must be remembered that ' “ (fi rep /La means that which is sown and that the mus tard planted in the garden would be one of the smallest o f seeds of such plants as are usually raised from seed .

- Nevertheless , the question why the mustard seed should have been selected for illustration has been a natural

one , and it is noteworthy that there is no mention of

mustard anywhere else in the Bible , and that wherever “ lcdn this parable is quoted , the words used are always

- ' x 0 9 o i vci zre m The Gematria of the words is 1 746 . But this is

' ’ - - O Ono aup 69 Ino o f) The Treasury of Jesus .

T6 lee/ep vuuévov I I vei a The Hidden Spirit . and it is also

M ap yap i7 n9 d otpias Pearl of Wi sdom . ' Efo v aia K vp io v Authority o f the Lord .

r Xcip a yp a K vp io v Mark of the Lord .

1 1 8 The Ap ostolic Gnosis .

a i T m N . . bread , but the word is only used in the in this

dAe v ov is parable , and further , p an unusual form being

fix v a mostly used in the plural e p . This strangeness of diction is observed in other places where G ematria seems likely to be found . The Three measures of meal give us another Gematria ’ Of the 37 s .

T6 67t e ti o v adr a 7 ia 2 220 X 60 p p 37 , which is

' O c0 0 o 7 o v 2 20 K6/e1 9 7 6 i 2 The Grain of Wheat , ” Au d arn' o 6 M uc 67coo' o 2 2 2 0 p s p p s Man , the Microcosm , who is the subject o f the process of spiritual leavening . Now if to this number 2 2 20 we add the number of the

7 6 2 68 Leaven , ) 4 3 , we obtain the total 3 , which has this most significant Gematria (see also Preliminary I n i i v e st gat o n p .

6 1 770 0 6 9 M ap ia9 ' o A 6'yo9

K v iov : p Jesus , Son of Mary Word

of the Lord .

T6 Hxfip wua 7 0 6 O w n? The Fulness of God .

1 770 0 69 Kp l a7 69 8ix aw 9 Jesus Christ the Righteous . ' ’ ‘ O A byos 7) Ap xiy7 779 { 07779 The Word : the Beginning

of Life .

The Leaven 7) 463 is equivalent by Gematria to

—7 6 déx a the Will np , the Precept and Renuncia — 6 71 0 7 af i - G no s tion y7, a favourite Mystery word with the tics who appear to have well understood the necessity o f the connection between 777636 79 1 2 63 and 6 7 0 m m) rebauo v

1 2 63 . The P ar ables in S t. M atthew XI I I . 1 1 9

T H E E U H IDD N TREAS RE . Following the break in the series made by the ex o f planation of the Parable the Tares, the next two parables emphas ize the preciousness o f the Kingdom o f Heaven and the keenness o f the finders to secure their f possession of it . The Parable o the Treasure seems o f fo r almost to pass the bounds ethics , the idea o f the sa man who finds the Treasure is to hide it again , y nothing about it , and go and buy the field from its unsuspecti ng owner and so secure the treasure fo r him o f self. But the children this world are wise in their

u r generation , and this is not the only place in which O Lord holds up their zeal rather than their morals as an example . is The treasure is found in the field , that , in the open r country, but the particular po tion is what is bought . Now it has been seen what Faith as x 6/c/co9 ai l/ 6 7 6 079 can ’ ’ — 6 cu o d wv 7 617 6 6v o f th e be , and y p t 7p the Purchaser Field Q — A nd 0 v 6 a ia has the same number 1 746 . also i 9 M p 9 ’ E h p uavo vfi . But he who bought the field is he who found the treasure , and this is

' O e izp wv 7 677 One al/p 67; 2 683 (se e Parable of the

Leaven), and the number in this aspect is divided congruously , since

‘ A d K io 6 e ép aov 1 42 5 c nov0 9 vp v . 1 f A v 6 . 7 6V 9naavp 6v 1 2 5 8 0 e w o p y 9

So that the Deacon of the Lord , and the Minister or worshipper in holy things , is he who also has this won dro u s numbe r of the Lord .

And as for the finding of the Treasure , 1 20 The Apostolic Gnosis.

7 6 e iip np a 7 0 6 Gnaavp oi} is also

‘ I vciio am ia 2 882 m mp s , Knowledge of Salvation ,

o f whilst the hiding the treasure ,

7 x is r 61) 7 3 6 7 7 ) p t l w 9 779 3 4971

' 97 0 av 6 K v io v 617 7 11 030 6 1. is 6 7 p 9 p 777 3497,

The Treasure o f the Lord in the Gnosis .

THE O N E PEARL O F GREAT PRI C E .

Again in this Parable the Kingdom of Heaven is likened to a Man , and not a thing . In this case it is — — a Man that is a Merchantman 6 11 970077 0 9 6p 7r op o9 with o f as the Gematria 1 875 . Here is the Kingdom Heaven

e o f dv d an ro s as the Church , since the simpl Gematria p Humanity is the 7 6 vr aI/ Ooxe iov o f the Parable of the Good

7 A n Samaritan and also ) 22 2 70 711 52 £630 2 . d the Gematria ’ o f 6 179 0 16 77 0 é r o o as 7 9 m p s seems to emphasize this teaching , ' ' 1 8 1 1 0 6 v 9 w7r o 6 é n o 0 75 , being 3 p 9 5 5 u p 9 , may equally be read 7) e /cfck naia { 630 6 60 7 717 (1 3 1 0 and it is more — — ove r n o cvwvla dyiwv th e Communion of Saints the ’’ 63 n a bemo v . 6 9 p or Lumen Virginal e o f St . Irenaeus This Merchantman is seeking goodly pearls and he finds O ne o f pearl of great price . The Gematria this is

t B oh ' 7 is n ti ri uo s p ap yap i7 79 2 1 78 .

2 1 8 But 7 is the number of the Mystery of the Lord ,

M v a r i o v K v and np v , has a great Significance in the geometrical scheme which unde rli e s the symbolism of

. A nd the Gematria , by Gematria, it is

7 x i w- 7 7 7 ) B r69 7 79 676 0576 79 The Ark o f the Covenant . 7) Ick np o vouia 7 779 M arjd ews‘ The Inheritance of the

Teaching .

l n 1 2 2 The Ap osto ic G osis .

“ — v7 The Kingdom of God is within you é 69 . This

i . is recorded as a say ng of Our Lord (St Luke xv u . “ ” and th e phrase within seems to be a common one in “ ” the Gnostic books with the meaning o f higher o r “ ” beyond . But the hidden Fifth Point may be , and probably is , an extension of the ordinary geometrical series , used as symbol .

A . 1 . point

2 . Two points , not coincident , forming a line .

3 . Three points , not in line, forming a plane .

4 . Four points , not in a plane , forming a solid .

- . o ne no t 5 Five points , in three dimensional space ,

- r - r forming an extra solid o hyper ste e o n .

Now this Five - pointed extra - solid is the fourth dim e n

M va‘ 7 7 t ov 1 1 8 sion of the Tetrahedron or )p , 7 ) whose volume its o f in relation to that the Cube , the Omega Mystery 1 1 8 is , by convention , as 7 to (see mathematical o f tables), and as the product the Fourth Power, using the word 615772 7779 in its strict philosophical and mathe matical is sense , it

7 er dp 7 7) 6I5v aul 9 Baai h eia9 2 1 78 The Fourth Powe r

o f the Kingdom . Or as a numerical “ logos

f 6 7 é7 ap 7 09 h 670 9 fi ao i h eiaf 2 1 78 The fourth ratio o f

the Kingdom .

R e ade rs will note that in ce rtain case s th e po sse ssive article is omitted . I n Gnostic Use a warrant of custom may be c laim e d fo r this e ve n whe re th e e r fi cat o f th e ma t Ev e the p soni ion nou n y no t itse lf clearly san c ion it. n in

N . T . it e to c te an e ce t a c truct o f th atu re uc as is possibl i x p ion l ons ion is n , s h 6 O r bs ” 7 76377 and Pistis S a th e t c has 11 ANTI MI MON M RN A 9 , in ophi Cop i

l t » e b c 7 6 hur a o n awo s a are t a St. I re aeu I . 1 . t whi h is / u p pp n ly, lso in n s 4 3 in his

a a e arve I . . p ss g ( H y , p I t: 86 er d mor i e l a 7 6 IL 1ar o la r ei h H tu c rrect s a . 773 8 s a p p v p [ dj 3 ] n/ , ippoly s o ing

th t t f re aeu as w v it. e e x o St. I n s e ha e The P ar ables in t M at hew S . t XI I I . 1 2 3

The ratio 1 1 78 : may be inversely stated as 1 0 0 8 to 49 , and in this way we arrive at the understanding of the O mega as the Gnostic expression for the volume of F O B ‘ A . o r 8 . 1 1 8 the Cube M I has the Gematria 49 So 7 , ' 1 71 0 7 7 0 1011 1 1 —a 7 7 , or 79 (a higher computation) p v a7 7i cov — — p A o n n 8 di ef a lpha Mystery the one ha d , and 49, n y , are Pistis reciprocals , and the Sophia in this way states it , that the First and Last mysteries are one and the same .

8 its co - s m 49 , the Cube , by three ordinated dimensions , y bo lise s (after the Clementine Homily) the three Powers ’ ' G 7 M OI/ 6 e u 7 i a 8c 7 T i 6 v of the odhead , and ) 9 p or ) p 9 é

76 1 01 87 8 . 7 each , by Gematria , 49 To the elucidation o f the fi v e - pointed figure re p re senting the extension of the First Mystery, which , as the

Pentalpha in a Pentagon , is the symbol of the Power of

is . the Kingdom , great attention being given

The fifth point is outside Space , and if it can be found , verily it is of great price , and the Magi , in their

Star, would seem to have discerned it .

PARABLE OF THE N E T .

The next parable , that of the Net , may be found to deal with the 849 of the Omega or Last Mystery , as a as sa Cube , or more than a Cube , that is to y, as what our T e ssarac t mathematicians have called a , the ideal four dimensional figure which is the geometrical conception o f a‘ A nd th e mathematical quantity . it may go beyond that again to the circular section o f the hyper - sphere formed by the rotation of a hemisphere not on a mere

: axis , but on a plane . The ordinary application o f this H E A ' E T D R ’ G N T parable is that the general work of the Church will encircle a very heterogeneous crowd , and 1 The A ostolic nos 2 4 p G is . that there can be no selection or rejection until the shore i And s reached . with this interpretation the Gematria seems to harmonise , for

1 ) r r K o 13769756 9 776a 61 aayjvy vp i v 3 349 . ' ) ' a' r 7) Baa i h e ia 7 661 o vp avé w a yjvy 3 349 .

' f f n m A 6ya9 K vp io v “with ; o ayrjz ) 0 7 np ia9 3 349 .

is is G . The Church the Net , and Christ the reat Fish

Xp 10' 7 69 6 1x969 2769 ’ H Emch no ia 7) O' afy7jv7) 5 8 0

and the whole is again the First and Last , the Mystery of the Lord .

‘ A Q ' M ' 7 i o K v o v 7 6 v 0 7 jp v p i 3349 .

sea to The Net , cast into the (if it be lawful take the perfect instead of the aorist participle) may be

t ’ 77 11 2 7751177 Beflk nne m 6 59 7 6V

“ ' ddM aaa 1 00 2 2 (DO h Li ht v 5 E g ,

o f and the Net the Lord God , when filled with souls be comes either d ag/6177) O eo fi K vp iov H er/I' M ) ' ’ p co/t e m; 2 960 M v 0' 7 ue7) e x /ek n

v ia K v io v 17 0 06 p 7 ,

0 6 76177) O eofi K vp io v n k np w ' 06 2170 2 997 O K tip co s 7 779 aw

777p ia9 .

Both are again multiples of 3 7, and it will be noted that an instance is here afforded of the curious con struction o f words (of which many instances have been

u s o f o ne recorded by ) whereby the substitution word , é 11 1 1 1 6 0226 2 wen x w v 77 , for another of like meaning , np p n, merely increases the count without disturbing the charac

1 2 6 The Ap ostolic Gnosis.

is Codex is full of it , and indeed named after a mystic — personage or formula the Tetragrammaton IBOT 485 .

o f A . He is Archon the eon , and Bishop of the Light ’ = n f 0 a ? 8 . A nd he 15 also the Ma o Truth . w )q i p 4 5 — Now Seven times 485 3395 (DO E EK (IDQTOE Light ’

o ne o f O u r . o f Light , Lord s titles in the Nicene Creed

It looks like Six Days and the Seventh . Similarly

’ / o = H OT TO ( o i ixev e e GK wax7 69 7év v9 2 75 8 I E E DO-2. But this parable of the casting of the Net has also a suggestion of some very striking mathematics connecte d — ’ 1 e rib aar m ®e o v G with it . For 5 p g/ ; yfi ) od s great Net , 8 has the G ematria 49 , which connects it at once with the o f perfect figure the Cube , symbol of the consummation o f o f the work the Church , and with the Holy Trinity r and the Myste io n . As 75 aafyfivn 7 017 K vp lfov it is 2 0 48 7} A fir p wo ws

Redemption . E ither way , it is evidently a cosmic or universal sym bol applicable in the widest sense to God ’s purpose in

Man , for

' ’I d ”? W W7I1”I ®eofi 849 M evyas‘ Kda/w q (fl /Level )

“ aatyfim) 7 0 6 K vp lfo v 2 0 40 2 M ucp 69 K ria'p o s‘ K vp iov .

' H Earyfimy®e ofi gives u s the Cube analogy even more d irectly , for

fi 01 11715117) 9 6 0 13 762 6

(The Cube).

aar m 2 0 is But the word yfi y, 7 , in itself mathematically

v 8 f é a mid 4.0 related to the 49 o the p y q / 9 . The U niverse

being figured as a circle , and the measure of that circle 8 being 49, its diameter (which we may regard figuratively a b e M att w The P ra l s in S t. he I I I X . 1 27

as a net which embraces it) will be found to be 2 70 and a A n small fraction . d 270 is also the side of the square

in which the circle is held . This square measures around its x 2 0 1 0 80 1 0 80 whole perimeter 4 7 , and is the ' r 7 6 ci t ov wve fi a . number of the Holy Ghost , y p The Cross i n the Circle is the Teacher 2 x 2 70 5 40 A LM

ovcak o - is 8 1 0 H a ci q, and the six armed cross p

ra -0 m 9 (Paraclete).

' ‘ ' o H EAI HN H 0 KTBO E 1 040 M I K PO Z Ko z .

’ T S PR ESS OXFOR D . BA X ER , B Y TH E SA ME A UTH OR S 1m

P R E L I M I NA R Y I NV E ST I GAT I O N O F T H E CABALA CO NTAI N E D I N T H E C O P T I C G N O S T I C B K A N D O F I M I R OO S , A S LA G E M A T R I A I N T H E G R E E K T EXT O F T H E N EW E S M E r EW E D T TA NT ; S , T H R E E S H I LL I NG S A N D S I XP E NC E N ET ‘ H F I V E H I I 5 C LOT , S LL NG S

N ET .

A n I ntro du cti o n to the abso rbing s tu dy o f which th e t bo ok v th t o c e e e su l e p r s e n gi e s e fi rs c n r t r ts .

Fro m an article in Th e E xp ository Times by M r l D . S a o i t M . . D Litt . L h . au d a . o u A g , , , i n Profe ss o r o f A rab1c 1n th e Univ e rs i ty o f O x fo rd

That ancient authors , both sacred and profane , at times employed cryptic modes of expression is known in the great encyclopaedia o f o ld Islamic diplomacy a recognised form of cypher consists in substituting fo r the letters o f names their value as numbers . The Rabbis made some wonderful discoveries in the Old

Testament by the u se o f the numerical gematria. “ If the number 666 in the Apocalypse be a conscious o f 888 o f — imitation , the number the Greek Jesus and o ld this , which is an suggestion , seems to be plausible — the author s of this pamphlet ar e justified in intr oducing iu to cr iticism an element which has been hither to or dinar ily ” neglected .

OXFO RD R R E E K E L L B O AD S T T . H . B LAC W B . M