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SOCIETAS ROSICRUCIANA
Ihe
paify of
latitude
OR
Ye samian
Y.
September
BY
S.
Pythagorm bivium
C.
2,
1889.
QOULD, VHP
Y.
Aubonius.
GOLDEN CRYPTICS.
Manchester, N. H.
Gift
Mr*. H. C. Bolton
1912
Ye samian
Y,
Ye B^M^I^TST Y.
PAPER BEAD BEFORE THE MASSACHUSETTS COLLEGE, SOCIESAS BOSICBUCIANA.
By
C Gould,
S.
Viii
< >
Pythagoras
is
way
his
island
in
Egypt, and
Samos and
is
On
Samos he
his return to
of that
spent twenty-two
followers of Zoroaster.
the priests
He
of
flourished 600 B. C.
of the
trines
;
has attracted the attention of the divine, the philosepher, the poet,
Remember
The
is
is
apt illustration of
the early part of
so characteristic of
and
human
life
human
life,
life.
when
The perpendicular
the character
is
or stem symbolizes
vice or of virtue
is
The left-hand branch being broad, symbolizes the " easy road to vice."
The path of virtue was called by Pythagoras the " Golden Bough,"
and is referred toby Virgil {/Eneid vi, 137). The bough when broken
Ye samian
from the myrtle and carried
regions, because
on account
represent
it
in
the
hand
Y.
is
It is
called golden
of its excellency,
the
Yi
letter
Hesiod refers
and gives the same explanation, as also several other poets.
branches.
The
Dr.
pious poet
" Broad
And
The Bhagavad
p. 76; says
" Light
ancient
Sanskrit poem,
he
former path, returneth not he goeth immediately
whilst he who walketh in the latter, cometh back again upon
to bliss
the earth, or is subjected to further transmigrations."
who walketh
in the
Homer
manner
in
Two
life,
Other translations
" EDter in through the narrow gate, for wide in the- gate of destruction, and broad that way
and many are they who enter through It. Row narrow is the gate of life
leading thither
and how few are they who find it." Emphatic Diaglott.
difficult that way leading thither
;
how
" Enter ye in through the strait eate, for broad the gate and spacious the way leading to
destruction, and many are they coming in through it. For strait the gate and afflicted the way
leading into life, and few are they finding it."Julia E. Smith's Translation.
Ye samian
Y.
Aulus Flaccus Persius, a famous Stoic philosopher, and a contemLucan and Seneca, wrote six animated, and often beau-
porary with
Satires, in
tiful
"
To
rises steeply
56.
" At the time when the path is doubtful, and error, ignorant of the purposes of
anxious minds hesitate between the branching cross-ways." Satire, v, 35.
"
life,
makes
Dryden's
Trans.
Rowe
in
a memorial stanza to
Samian "Y"
" The boughs represent the doubtful Y, or two paths
of the
the
of
Pythagoras." Idyll,
letter in that
xii, 9.
characteristic
poem
the
iii,
51)
1.
of the
to
_The
left, to
Which
t
that
to the
Facilis decensus
Averni.Mneid
vi, 126.
vi, 726-729.
Ye samian
The
Y.
which lay
teries,
ternity.
at the
rites of the
ancient mys-
fra-
"
rugged,
possible to be described.
2.
benefit
who worshiped
pure and holy
Thomas
rites."
who
Jamblichus on the mysteries of the Egyptians, Assyrians, and Chaldeans, has paraphrased the foregoing oracles, agreeable to the original, as follows
"
to
Deity we climb,
And the
massy
gates
Drank the
among men
that
had a conception
of
be the
There
rius, the
an asterism
Waterman, one
is
of the
of
letter
The
of
Aqua-
equinoctial
to
Reuben, because
to Burritt is
Aquarius
It is perfectly
and according
,#?.
the
sign
of
his father
Ye samian
"
Y.
The Hebrew
Mysteries," claims
raoh's private
great adept.
mached him,
The
final
(Muin)
is
upon him
Hebrew
Scriptures, ex-
iv, 6),
Imrbe,
must bear in mind also that the " father of the faithful "
came up from " Ur of the Chaldees," and is the first Hebrew, or
passenger, that we have record of.
His traditional work, " Sepher
Yetzirah," gives the " thirty-two paths of wisdom. "Aleph, Mem, and
Shin are the three mothers (air, water, and fire), which symbolize the
We
triple
path
its
name
to the semicircle
made
in the
heav-
autumnal equinox.
The crown
the " Restoration of the Earth's Lost History," says that in the ancient
mysteries, the
when
the neophytes
Parkhurst,
the
had arrived
highest
tou
Kenealy,
is
"The Book
enthous),
in that
Elysium.
at
authority
correct
of the
remarkable work of
Right Road."
Dr.
F.
V.
The Apoc-
alypse of Oannes," p. 280, says the genuine book was a secret book,
and
cites
says
En
Josephus
to
show
arche ho Logos
it
was a crypt
* Eclogue,
iv, 6.
Hebrews.
Kenealy
was the Word") was the
of the
Messiah.
Ye samian
Y.
in
that Swedenborg
" Seek for
book when he speaks of the Ancient Word
China, and perhaps you will find it there among the Tartars."
It
refers to the
it
from Thebes
The
"
initiator
it
passed
origin.
explained by
is
wisdom-religion
Hebrew
scholars
mean
to
the
The author
of " Manifest
Des-
Jacob Bryant
in his work,
emblem representing
(p. 285),
Samian
rom which they taught the great lessons of life, and that its mysthe Book of "Y"
teries were explained in a book called the " Y-King
Yj
the
which
is
extraordinary."
The authorship
of "
The Book
in
of
It is said Pythagoras was familiar with their conand based his Pythagoric Symbols on them. According to
William Enfield, in "History of Philosophy," p. 230, Jamblichus places
this symbol of " the Samian Y " last, as the sum of all the others
of all philosophy.
struction,
Remember
Virtue and
letter
Y."
and arranged
Teachings " of that Chinese philosopher, by
Marcenus R. K. Wright, the one hundredth and last is
in the
" Terseological
Ye samian
Y.
Ye ordinances
of Y.
"
thousand years were gone, and men had increased greatly, and
new colonies again went forth into new lands, and sought productive
gardens for themselves. They appointed chiefs and patriarchs, and
founded and gave a name to tribes. They passed through new and
differem climates, and journeyed farther and father on. They learned
to muzzle cattle to sow corn
the first arts of civiled life
to clear the
sylvan wilderness, and cross the river and lakes.
And this law did
Y proclaim who was the most ancient father of the emigrants
The veil of a woman is a sacred thing let no man touch it with a
profane hand.'
Y also instituted marriage, and proclaimed it to be
a holy thing, and ordained that every parent of a child should protect
and love it all his days. That there might be no dissension among
families, he ordered that the father should be head and ruler, and
after him the mother of the household, and after her the eldest son,
and after him the next in years among the sons ; and over the daughter the eldest born daughter, governing in subjection to her mother,
These were the
until all the family were distributed in their places.
ordinances of Y."
:
This patriarch or ancient father, named Y, was no other than the antediluvian
Enoch who
He
died not."
'
is
The
that
Solomon's
MacGregor Mathers, in his work " The Kabthat the admonition, u Train up a child in
105),
(p.
"
of
6.
are told by S. L.
balah Unveiled"
the
spirit, if
Possibly this
We
editor of
is
to his path."
work by saying
The time
into a
form
to
work again."
Hermes
||
the letter
),*
Ye samian
Y.
nius Rhodius, was settled by a colony from Ionian Samos, and the
Samothracians were famous for the worship of the ancient Cabiri, a
wisdom-religion
The
familiar.
full of
names
one "
" the
Axiokersos,
great
fecundator "
Deity."
Axiokersa,
" the
who stands
the veil
before the
once a year
(Wars
"
The
Idol of Horeb,"
says it was a
and that it was a symbol
the bush, and its secret meaning
calf as translated
is
was
like the
Hebrew
letter
is
Lux
i.
If one will give his mind to these sentences, he will obtain many
things worthy of a man, and be free from many things that are base.
2.
The perfection of the soul will correct the depravity of the body,
but the strength of the soul without reasoning, does not render the
soul better.
3.
He who
loves the goods of the soul will love things more divine,
its transient habitation will love things
human.
4.
sible,
It is
it is
5.
It is
6.
The
felicity of
in
body or
in
Sin should be abstained from, not through fear, but for the sake
of the becoming.
It is a great thing to be wise where
8.
circumstances.
.
9.
10.
Repentance
It is
after
base actions
is
we ought
to in
the salvation of
calamitous
life.
lo-
quacious.
11.
He who
12.
It is the
does an injury
is
province of a magnanimous
man
It is
comely not
to
than yourself.
14.
15.
It is
16.
He who
17.
Reason
18.
He who
in vain.
is
is
itself.
intellect, labors
10
19.
Many who
will
live ac-
cording to reason.
20.
discourse.
21.
22.
It is
words of
virtue.
learning.
26.
It is better to
Those
27.
their lives.
28.
It is
reprove your
whose manners
own
are well
to refrain
It is
as are base
30.
Many who
intellect.
32.
It is better that
counsel should
that re-
To
desire immoderately
is
man.
36.
37.
That love
38.
things becoming.
is
just which,
39.
Admit nothing
40.
It Is better to
41.
42.
as pleasant which
is
not advantageous.
It is
43.
11
procure
it
from injustice
a shameful
It is
45.
affairs of others,
To
46.
and
to
about
the
He
48.
he
will
is
property and
intellect, for
The ignorance
49.
a blessed
of
what
is
excellent
is
man
should reverence
52.
all
to trifles, is
is
arrogance.
It is
54.
An
envious
man
is
enemy.
55.
Not only
is
who
57.
When
59.
to receive
for good.
it,
gift.
Small favors seasonably bestowed, become things of the greatconsequence to those who receive them.
60.
est
who
63.
Many who
appear
to
64.
The
65.
He
unworthy
to live,
and
others,
but
who do not
is
not,
fool.
12
Many
66.
turn
if,
fall
into
adversity.
The equal
67.
me do
is beautiful in everything
not appear to be so.
He who
68.
me
to
be loved by any
one.
He is an agreeable old
69.
interesting anecdotes.
The beauty
70.
of the
man who
body
is
facetious,
is
and abounds
in
intellect.
71.
it is
72.
all
is
very easy
but
who accord
in adversity,
with what
is
mutually advantageous.
Since we are men,
73.
calamities of men.
becoming not
Good
74.
but
it is
evil is
75.
Men who
are not
it
naturally adapted to
friendship.
76.
thing.
A woman
To be governed by a
77.
unmanliness.
woman
is
It is the property of
a divine
78.
thinking about the beautiful.
the
for
it is
a dreadful
intellect to
beholds
all
be always intently
things, will
not sin
84.
The world
is
a mutation
life
a vain opinion.
man avoid what may lead him into disgrace, before the Heavenly Ruler, more anxiously than the minor evil of poverty j for honor is bestowed by all the wise on him who prefers to
mere wealth."
CLAVICLE OF SOLOMON.
From
the
" Clavicle
13
I,
in part the
Legend of Enoch.
when
in
India
" And now Alexander marched into other quarters, equally dangerous at one time over tops of mountains, at another through dark
valleys, in which his army was attacked by serpents and wild beasts,
until after three hundred days he came into a most pleasant mounThis mountain
tain, on whose sides hung chains or ropes of gold.
had two thousand and fifty steps, all of purest sapphire, by which one
could ascend to the summit, and near this Alexander encamped. And
on a day, Alexander with his Twelve Princes ascended by the aforenamed steps to the top of the mountain, and found there a Palace
marvellously beautiful, having Twelve Gates, and seventy windows of
the purest gold, and it was called the Palace of the Sun, and there
;
LEGEND OF ENOCH.
14
was
'
'
'
'
'
'
'
'
'
'
And from these things, I am of the opinion, that this Sage must
have been Enoch, who, before the deluge, was translated by God and
is reported to be yet alive upon earth.
Of that Sage, a letter from Alexander to Aristotle says that he
would not allow him to offer incense to these Trees, or to sacrifice
any animal, but only to kiss the trunk of each Tree, and to think
while he kissed, what question he would have answered."
Dr. E. V. Kenealy says the " Palace of the Sun," mentioned here,
was a Temple of God, in which was a Secret Book and the " Book of
Enoch," called the Trees of the Sun and Moon, and were consulted
in olden times as Oracles, by those who sought to obtain knowledge
of the future.
LEGEND OF SETHE.
A
This legend
"
The
is
Legend of
found Dr.
Men,
Cristene
J.
M. Neale's
that dwellen
1.5
Sethe.
" Collections,"
bezond the
London, 1847.
See-, in
Grece, seyn
Legends of Adam.
Jacobus Vitriacus,
following legend
in
his
"Jewish History"
has the
(ch. lxxxv),
" There are in that land (Palestine) wonderful trees, which for their
par-excellence are called Apples of Paradise, bearing oblong fruit,
very sweet and unctuous, having a most delicious savor, bearing in
berries.
The
leaves of
'
Apples.'
"
EPITAPH ON ADAM.
16
Epitaph on Adam.
This epitaph
found
is
by Gabriel Alverez.
'
Here
lies,
lf
in the
Historia
Ecclesiae
Antediluvianae,"
Paris, 17 13.
was formed
to
ADAM,
The son
He
sold
for
the
price of disobedience,
Having abused
A REDEEMER.
Thenceforth Free-Will, which he in happiness used to bring forth
Misery, is used in Misery to bring forth
HAPPINESS.
For
if
partake also of
his
penitential
example,
to salutary counsels,
then we
(who by our Free-Will could loose ourselves)
Grace
of the
SECOND ADAM.