IV. There have been throughout history two classes of secret societies.

One always endeavoring to govern and control the masses politically, by religious mysteries, &c. The other endeavoring to persuade to the study of science and philosophy, and trying to wean men from the mere struggle of this world's power, to a preparation for another world, into which we must be born spiritually, by human death, and as to which this earth is only the school-house. And this class has not interfered in any manner with politics in any country. {111} This bring us to the present condition of our own beloved country at this time. A secret society, also political, was formed here, known as THE KNOW-NOTHINGS. And its secrecy was about to destroy it, when that secrecy, under the power of the press, vanished into mist. But what was the origin thereof? And when, after gentlemen and statesmen controlled it, and expelled its rubbish, it assumed a powerful influence, and a new form, as an "American Party," what were the deep moving causes which led to its prominent position? From the days of Nimrod to the present day, all history shows an effort on the part of a few to control temporal power, at the expense of the many. They have always acted on the superstitions of man to accomplish this end. But the American theory (_esto perpetua_) is, that all men are free and equal in their political rights, when their intellect is that of control, not of servitude; and that the people are the source and fountain of political power. It cometh not from a priest. It is the voice of freemen speaking and acting through their agents, whom they select. This antagonism is now to be severely tested in coming history. What is the source of temporal power? Rome, England, France, and other countries, say it is from "the church," meaning their own particular {112} designation of a religion. That it is a divine right communicated by priestly anointment, attended by public ceremonies, imposing in appearance, and "_ad captandum,_" for the public eye. The American theory, going far beyond the bare and imperfect teaching of Pythagoras, boldly asserts what is believed to be the true and only origin of temporal power, the free will of a people exercised through agents of its own selection. For about eighty years past this first great experiment has been successful. But that success has induced the most insidious attacks of those who advocate the opposite policy. We must be watchful, or our liberties will be gone. The game they now play is new in history; but, it is one easily comprehended. It has been well said that the price of liberty is eternal vigilance. But two centuries since this land was the home of the savage. The Caucasian intellect, however, has assumed its supremacy here; and the Indian, incapable of mental culture, is gradually, but surely passing, like other forms of animal existence, from the world. One of the highest efforts of the human mind, is the Constitution of the United States of America. The great principles of freemen governing themselves, as there enunciated, must and will necessarily be attacked by the asserters of divine right in temporal government. If our experiment succeeds the powers of Europe must fall, or undergo an entire change. {113} England's nobility must acknowledge, sooner or later, the equality of the commonalty and gentry with themselves. Distinctions in France have already gone, except as to the assertion of the power of an emperor by virtue of a priestly coronation. The popular masses of Europe have only displayed their first, but, as yet, imperfect efforts to assert their political rights. It is the reflex action of the great principle we have successfully, thus far, practised. And will not the powers who have conquered the masses then thus far, use every effort to destroy this experiment of ours and perpetuate thereby their own existence? If we continue to succeed, our lesson to the world is the death-knell of monarchy and imperial power. Foreign powers and priestly powers are making this effort. And if we are doomed to fail, it will be by the DISUNION their emissaries here endeavor to produce. With us, again, is religious influence exerted. Servitude is recognised and practised in the south. But the clergy of the north have commenced a fanatical crusade against it. We should guard well against these influences, foreign and domestic, now operating against us. As a part of the history of the times, it may be proper to give the rise and progress of the so-called order of "Know-Nothings." The plan of the organization was conceived by a gentleman of the city of New York, who, in 1849, prepared and embodied into a system, a plan for uniting the American {114} sentiment of the American people throughout the United States. It was meant as a combined resistance, on the part of the native American population, to foreign and papal influence in this country. The progress of the plan was so slow in its development, that at the end of two years, the number of members uniting in the organization did not exceed thirty. In 1852 the plan was examined by a few gentlemen connected with the Order of United Americans, another secret and American organization, but not directly political or partisan in its aims and objects. A society was formed, and forty-three members signed their names to it, and from that small beginning was formed a body of native Americans which, in a year or two after, exceeded, in the state of New York alone, two hundred thousand members. This state organization soon extended its ramifications all over the country, and is now known as the American party. It has held three national conventions, one in Philadelphia, one at New York, and one in Louisville, and is now no more of a secret party than either of the two great parties opposed to it: the national conventions having abolished all secret meetings, and the state conventions or councils having generally concurred in this abolition of all oaths and all forms of obligation but those of personal honor and mutual good faith. The ban of secrecy had made it, doubtless, an object of suspicion. Its adversaries hurl at it these {115} unfortunate antecedents. But now all secrecy has been abolished, and the party claims to assert only, the great principle of an INTELLIGENT SELF-GOVERNMENT. They recognise the secret and insidious influences of the Jesuit, and deprecate it. They call attention to it, and to its increasing importance in this valley; but still, in the spirit of liberty, leave the Jesuit free to act as he pleases. They perceive that it is irreconcilable with freedom of thought and conscience to surrender, unconditionally, one's own views and thoughts to the will of any one man, whether he be at Rome or elsewhere. Still he is not interfered with. Let him act with all freedom. You can vote for him for office or not, as you please; and, here, we have reason to fear the secret influence controlled alone at Rome. But, with all this freedom, it is called "persecution" to say "I will not vote for such a man." Let Europe send over all her emissaries, and our country tells them you shall have the protection of our flag. You shall think, and speak what you will, if it be not to the injury of your neighbor. But is there not a spirit of self-preservation which demands that eternal vigilance which is the price of freedom? Is it "proscription" in saying to another man, "I will not vote for you?" If you can not exercise your own will, where is your freedom? If a whig refuses to vote for a democrat is that "proscription?" Then, if I believe another man has surrendered his {116} own will to the unconditional control of another, in a foreign country, can I trust him--regarding the antecedents hereinbefore referred to? It has been said, perhaps unjustly (at least I hope so), that the teaching of this important society, the Jesuit, so deeply-rooted here, is, that "the end justifies the means." If this be so, and if they can exercise over the immigrant population from Europe the power imputed to them--all this also controlled at Rome by the general of the order and his monitor--where can freedom be preserved to us, if they can control a majority of votes here? In such case our liberties are gone. In such case, they have simply adopted and ingeniously carried out the ancient powers of the priestly Magi. Has not an Englishman, a member of parliament, come to this country, and lectured in New England on the abolition of slavery, expressly to aid in creating disunion of our states? Has not the leaven of Puritanism been excited to new action to accomplish the same result? Have not three thousand clergymen been induced to interfere in our temporal and political affairs; just as in past history we find the Magi and the priests did? Has not the word of God been set at naught? Where the command is, "Thou shalt not kill," are not Sharpe's rifles purchased by their command? A clever book of fiction, written by a fanatical old {117} woman, although untrue even as a picture of southern society, has obtained for her the cordial entree of British aristocracy. Then, again, regard the immense immigration from Europe. No sooner is it possible, but we find politicians busy to influence them, and obtain their votes. And they chiefly are opposed to slavery. As patriots, Americans should say, you may vote. We throw around you no restraint. Your home is our home. You are in every sense a brother, and you shall be deprived of no privilege. But while in no manner the privileges of a freeman should be denied to any, we must not shut our eyes to the influences that surround us. The Magi controlled the then known world. The Roman church has done the same. In England a church has assumed secular power. In each instance it was the fabulous _jus divinum_ by which it was accomplished. Shall they be allowed by such influences to control and so break down our great experiment of self-government? Rather let those peaceful and benevolent influences prevail, which were inculcated by societies who taught equality of rights, and peace and charity among men. This bring us then to the great motive power which alone can save our country. It is _the education of the people, and the freedom of the press, directed through a unity of language_. {118} Through these, if properly conducted, unless they be controlled by the hostile influences hereinbefore spoken of, we shall be a happy and united nation. There is no need, hereafter, of any secret teaching. Secret societies may promote social good, but they are no longer necessary to teach either traditional philosophy, or promote public welfare, except by benevolence. Our duty is to encourage thought, foster public schools, create a unity of feeling and ideas, by means of a unity of language, and a freedom of the press. But, in doing so, from the history of the past, can we be too careful in guarding against the insidious influences of societies, whose antecedents in history have proved so dangerous? Societies having for their object a religious influence, and, thereby intending to control political power, are dangerous. The past has shown it. Societies of benevolence, like the Free-Masons and Odd-Fellows, have done much good; but each member therein votes, in political matters, as he pleases, and without control. These societies do good to all, without view to any particular faith. Each person that binds himself, by an obligation, to serve only HIM, whose "kingdom is not of this world," should be debarred thereby from interfering in the politics of this world, which he has thus forsworn. But what are the facts? Do not even the clergy {119} of New England try to control our government? Are they not even endeavoring to create DISUNION? Is this not with the desire and _empressement_ of foreign power? How far may not the praetorian bands of Rome aid therein to carry out the result? Can we be too guarded as to our great experiment? The first practical result, then, indicated by past history, is, that political power, in monarchies, empires, &c., has been under the control of mere priestly mysteries. The next is, that human nature is always the same, and will endeavor to accomplish the same result. Take the history of the past, what are we to anticipate for the future? Can we judge but from the past? Have they not endeavored to govern Europe? We can only allow the will of freemen to govern us. The will that has, on oath, submitted itself to the control of a foreign power, is not that of a _free man_, and our duty is to watch it. Let, then, every secret become a mystery; or, a revealed secret. If it be good to one, let it be good to all. Secure equality of rights. Collision of mind strikes out the sparks of truth. Secure universal education by free schools, ensuring unity of language, but leaving thought free; and the result will be, that secrecy will have become a mystery, or revealed knowledge to all. Education, and the freedom of the press, are the {120} true safeguards of a republic. Interfere with the exercise of no religion; but let no one system of faith control your government. Frown down every effort of priests or clergy to meddle with politics. Then shall we avoid the errors of the past, preserve our present union, and hope for the spread of the true principles of liberty. With education will be united true piety, each assisting the other, no matter what the peculiar system of faith. Do away with secrecy altogether, and let every blessing that knowledge can confer, be devoted to public information, and the good of all. So, shall the abuses of secrecy be done away with for ever--and it shine forth only in the holy sphere to which it should be confined, to modesty and domestic virtue, religious meditation and prayer, and prudence in the transactions of life. THE END. * * * * * Notes [1] St. Matt. xi. 28. [2] Montgomery. Hymn 134. Book of Common Prayer. [3] St. John, Gospel, iv. 44. [4] Mal. i. 2. [5] 1 Corinthians ii. 7-10, 12, 13, 16. Ibid. iv. 1, 5. [6] 2 Corinthians iv. 7. [7] 1 Corinthians xv. 22. [8] St. Matthew xxv. 14 to 29, inclusive. [9] St. Paul (Rom. xvi. 25, 26) defines "mystery" as above given: "Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets," &c. [10] Exodus vi. 2, 3. "And God spake unto Moses, and said unto him, I am the Lord [or JEHOVAH], and I appeared unto Abraham, unto Isaac, and unto Jacob, by _the name of_ God Almighty; but by my name JEHOVAH was I not known to them." [11] Genesis vii. 2, 3. [12] Ibid vii. 9. [13] Ibid xii. [14] Ibid xx. [15] Ibid xxvi. [16] Exodus iv. 27, 28. "And the Lord said unto Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him." [17] Weber. Outlines of Universal History. Am. Ed., p. 4. [18] Exodus vii. 11. "Then Pharaoh also called the wise men, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments." [19] Weber. Outlines Univ. Hist. Sec. 12, p. 12. [20] Christ. Breithaupt. Prof. &c. _De arte decifratoria._ Helmstadtii, apud Ch. Fried. Weygand. MDccxxxvii. p. 13. "Apud veteres AEgyptios, vt ab his dicendi initium faciamus, praeter vulgares litteras, tria adhuc alia characterum genera celebrantur, quibus _ad mysteria sua_ condenda fuerunt usi. Diserte hoc celebris ille stromatum conditor, Clem. Alexandrinus (lib. v. Stromatum, pag. 563, edit. Paris, de an. 1612), docet, ita scribens. s: 'Qui docentur ab AEgyptiis primum quidem discunt AEgyptiarum litterarum viam ac rationem, quae vocatur [Greek: epizolographike], i.e., apta ad scribendas epistolas: secundam autem, sacerdotalem, qua vtuntur [Greek: hierogrammateis], i.e., qui de rebus sacris scribunt: vltimam autem [Greek: hierogluphiken], i.e., sacram, quae insculpitur, scripturam, cuius vna quidem est per prima elementa [Greek: kuriologike], i.e., propria loquens, altera vero symbolica, i.e., per signa significans.' Cum Clementi conferendus est Arabs Abenephi, cuius verba ita se habent: (Scriptum hoc Arabicum asseruatur in bibliotheca Vaticana, et typis nondum expressum est; ab Ath. Kirchero autem in Obelisco Pamphilio saepius citatur: vnde etiam ea, quae hic ex illo adduximus, depromta sunt.) 'Erant autem AEgyptus quatuor litterarum genera: primum erat in vsu apud populum et idiotas; secundum apud philosophos et sapientes: tertium erat mixtum ex litteris et symbolis sive imaginibus: quartum vsupabatur a sacerdotalibus, erant que litterae avium, quibus sacramenta indicabant divinitatis.' Ex quo posteriori testamento hoc discimus, quod erudite inter AEgyptios peculiari et a communibus litteris diuerso scripturae genere vsi sint ad doctrinas suas propagandas. Vti exempla ostendunt, constitit hoec scriptura partim ex certis sententiis et argutis symbolis, partim ex historicis fictionibus, secretiori docendi methodo accommodatis." ... "Omnes, qui de rebus diuinis tractarunt, tam Barbari quam Graeci rerum quidem principia occultaverint: veritatem autem aenigmatibus, signisque & symbolis, & allegoriis rursus, & metaphoris, & quibusdam tropis modisque tradiderunt." [21] Exodus vii. 11, 12. [22] Ibid vii. 22. [23] Ibid viii. 7. [24] Rheinisches Conversations-Lexicon. Koeln und Bonn. 1827. Vol. 7, page 432. "Magier, Magie, ein urspruenglich medischer Volksstamm, dem, der Sitte des Orients zufolge, die Erhaltung der wissenschaftlichen Kenntnisse und die Ausuebung der heiligen Gebraeuche der Religion ueberlassen war; nachher im speziellen Sinne die Priesterkaste der Perser und Meder. Der Name kommt aus dem Pehlei; Mag oder Mog heisst in dieser Sprache ueberhaupt ein Priester. Als eigner Stamm der Meder werden sie ausdruecklich von Herodot erwaehnt. Zoroaster war nicht der Stifter, sondern nur der Reformator der Magier oder vielmehr ihrer Lehrsaetze. Daher widersetzten sich die zu seiner Zeit vorhandenen Magier anfangs seinen Neuerungen und werden von ihm verstucht. Nachdem sie seine Verbesserungen angenommen hatten, organisirte er auch ihre inneren Einrichtungen und theilte sie in Lehrlinge, Meister und vollendete Meister. Ihr Studium und ihre Wissenschaft bestand in der Beobachtung der heiligen Gebraeuche, in der Kenntniss der heiligen Gebetformeln oder Liturgien, mit denen Ormuzd verehrt wurde; und der bei Gebeten und Opfern gebraeuchlichen Zeremonien. Nur durch sie konnte man Gebete und Opfer der Gottheit darbringen; nur sie waren die Mittelpersonen zwischen der Gottheit und den Menschen; nur ihnen offenbarte jene ihren Willen; nur sie blickten in die Zukunft, und enthuellten sie dem, der bei ihnen darnach forsichte. Spaeter hat man Magier ueberhaupt, Zauberer, Wundershaeter, Goldmacher und dergl. genannt." [25] Heeren's Politics of Ancient Greece, ch. iii., p. 65. Bancroft, Amed., 1824. [26] Delafield's Antiquities of America, pp. 69-71, et notae. [27] Sir William Jones, vol. i., p. 92. [28] Heeren's Politics of Ancient Greece: Am. ed., 1824, p. 64. Also Bryant's Ancient Mythology, ii., 390. [29] Encyclopaedia Americana, vol. ix. (1835), p. 118. [30] Gen. x. 8-12. This is adopting the marginal for the text reading of the passage, and the reason for it is this: The above is a clear historical account of those who journeyed to the plains of Shinar, which were only the descendants of Cush the father of Nimrod; though Asshur is said to have gone and builded the city of Nineveh, with the others mentioned in the text--which Asshur was one of the sons of Shem, who perhaps was blended by marriage, or other connections, with his relations the sons of Ham, unless it can be shown that there was one of that name in Ham's descendants as well as Shem's son. It was something particular (if correct) that Moses should bring in Asshur into his account of Ham's issue, because he was very strict in giving such relations of Japheth and Shem in their own places. Would Noah, who was so much disgusted at his son Ham as to curse him, permit the children of his other sons, whom he blessed, to have any communication with his children? Bishop Cumberland, in the last century, took some pains to unravel this, and concluded that the marginal translation in our bibles is the right one--that in the text being, "Out of that land went forth Asshur, and builded Nineveh", &c.; that in the margin, "And he [Nimrod] went out of that land into Assyria"--for Asshur generally in scripture signifies _the Assyrian_, excepting only in the genealogies: and in support of this he brings forward many authentic testimonies. (See Parsons's Remains of Japheth, p. 15: London, 1767.) [31] Encyclopaedia Americana, title "Mysteries," vol. ix., p. 118. [32] Deut. xviii. 10. [33] Livy, iv., c. 22. [34] 1 Sam. xxviii. 19. [35] Eccles. xlvi. [36] Lib. v., c. 92. [37] Isaiah xxix. 4; also viii. 19. [38] Alcestis, 1127. [39] Oedipus, Act iii., 530. [40] See Rufinius, i., 155. [41] Phars., vi., 670. This writer proposes hereafter to publish an essay on the intercourse between the living and the dead, as connected with natural magic, even to the present day. [42] Lib. i., El. ii., 45. [43] Heeren. Politics Anc. Greece; Am. Ed., p. 68. See also page following. [44] Rees' Cyclop. vol. vii. voc. "Chaldean Philosophy." [45] Daniel ii. [46] The true God, JAH, was God over the false deities, Baalim. [47] Daniel v. 6, 7. [48] Acts vii. 23. [49] Disq. Hist. de variis modis occvlte scribendi, Helmstadt. MDccxxxvii. pp. 23-26. "Illud memorandum, quod Kabbalistarum antiquiores etiam ex figura quatuor linearum, quae inuicem sese intersecant, & in medio quadratum efficiunt, occultum scripturae genus excogitarint sequentem in modum. In singulis sectionibus tres collocant litteras a dextra ad sinistram. Quando igitur primam extribus intelligunt, figuram sectionis istuis, in qua reperitur, cum vno puncto scribunt; si alteram, eandam figuram cum duobus punctis; si tertiam, rursus eandem cum tribus punctis." [50] "Illorum philosophia sublimis, quam _Kabbalam_ vocant, diuersas sub se complectitur species, quarum quaedam huc pertinent. In famossissimo illo libello magico Rasiel, quem Kabbalistae in magna veneratione habent, tria imprimis secreta alphabeta leguntur, quae a communi Ebraicarum litterarum forma & ductu in multis abeunt. Primum vocatur scriptura coelestis; alterum scriptura angelorum sive regum; & tertium scriptura transitus fluvii.--_Disq. Hist._ &c., _ibidem._ [51] Herm. Von der Hardt, celeberrimus aetatis nostrae philologus, duorum etiam singularium alphabetorum meminit, quibus Judaei in amuletis suis conficiendis utuntur. Primum est, si proxima semper pro proecedente substituitur littera, nimirum [Hebrew: B] pro [Hebrew: '], [Hebrew: G] pro [Hebrew: B] & sic porro. Hoctegere dicuntur confessionem suam de vno vero Deo, quam quotidie mane & circa vesperam recitant, & de qua sibi persuadent, quod effica cissimum contra idololatriam proesidium sit, quo quasi proemuniantur, ne a veritate ad falsam religionem desciscant. Alterum alphabetum occultum in eo consistit, quod ordine elementorum in uerso vltimam litteram [Hebrew: T] cum prima [Hebrew: '], & hanc cum illa vicissim permutent, & sic etiam reliquas: quam inversionem [Hebrew: 'TBSH] dicere moris est. Ex hoc maiusculis litteris in nobilioribus amuletis conspicuum symbolum [Hebrew: MTSPTS] conficiunt, quod nihil iterum aliud, quam nomen Dei [Hebrew: YHWH]. HIERONYMUS, non incelebris primae ecclesiae pater contendit (hereinafter quoted) prophetam _Jeremiam_ hoc scribendi genere vsum fuisse, &, ne regem Babyloniae adversus Ebraeos irritaret, pro rege [Hebrew: BBL] dixisse [Hebrew: SHSHK]. Quin etiam sunt inter Judaeos, qui verba illa apud Danielem [Hebrew: MN' MN' TQL WPRSYN], quae super caenam regis Belsazaris e pariete per miraculum ad stuporem omnium prodibant, eodem modo scripta fuisse, atque iccirco hanc artificiosam litterarum transpositionem a Deo ipso primam originem suam trahere existimant. Sed incerta hoec & transeunda. [52] Tom. iv. Oper. comment. in Jerem. cxxv., 26, p. 286, edit. Coloniens. de an. 1616. [53] See Conf. Lud. Henr. Hillerus, in praefat. mysterii artis stenographicae nouissimi Vlmae an. 1682 editi. [54] Breithaupt, Disq. Hist., p. 25, notis. [55] 2 Chron. i. 12. [56] Ezra vii. 1-6. [57] Heb. ix. 4: and hereto agree Abarbanel on 1 Kings viii. 9, and R. Levi Ben Gersom.--Prideaux Conn. i. 297. [58] Deut. xxxi. 26: Or, as others interpret it, "by the side of the ark." _Mittzad_. 1 Sam. vi. 8. 2 Kings xxii. 8. Prideaux i. 297. [59] Prideaux i. 297. [60] Vide Buxtorfii Synagogam. c. 14. [61] 2 Maccabees ii. [62] 2 Chron. xxxv. 3. [63] Prideaux i. 303-'4. It were well to call to the reader's attention here, the remarkable subterranean discoveries made this year (1856), and still going on in Jerusalem, under the Austrian authorities there. [64] Prideaux i. 285. [65] Vol. i., Connex. pp. 383, 384. [66] Isaiah xlv. 5-7. [67] Prideaux, Con. i. 389. [68] Page 25. [69] Prideaux i. 338-'9. [70] Plato in Alcibiade i. Stobases, p. 496. Clem. Alex. in Paedagogo i. p. 81. [71] Prideaux Con. i. 395. [72] Cicero de Divinatione, l. i. Philo Judaeus de spec. leg. Plutarch in Artaxerxe. [73] Prideaux i. 404-'5. [74] See page 21, antea. [75] Heeren, Politics Anc. Greece, p. 292. [76] Remains of Japheth, 136. [77] A bad way to extirpate error. Education, reason, and piety will meet error openly. [78] 2 Phil. ii. 9, 10. [79] Matthew xv. 2, 3. [80] Mark vii. 5-9. [81] Coloss. ii. 8. [82] 2 Thess. iii. 6, 7. [83] Acts xx. 7, 8. [84] John xx. 19. [85] Neander, Gen. Hist. of Christ. Rel. &c., p. 98. [86] Brev. Rom., p. 251. Lectio iij. infra Hebd. quartam Quadragesimae. "Audistis grande mysterium. Interroga hominem: Christianus es? Respondet tibi: non sum. Si paganus es, aut Judaeus? Si autem dixerit, non sum: adhuc quaeris ab eo, Catechumenus, an fidelis? Si responderet tibi, Catechumenus: inunctus est, nondum lotus. Sed unde inunctus? Quaere, et respondet. Quaere ab illo, in quem credat? Eo ipso quo Catechumenus est, dicit, In Christum. Ecce modo loquor et fidelibus et catechumenis. Quid dixi de sputo et luto? Quia verbum caro factum est; hoc catechumeni audiunt: sed non eis sufficit ad quod inuncti sunt: festinent ad lavacrum, si lumen inquirunt." [87] Brev. Rom. p. 652. Festa Maji. Lectio viii. "Si ergo Nicodemus de illis multis erat qui crediderunt in nomine ejus, jam in isto Nicodemo attendamus, quare Jesus non se credebat eis. Respondit Jesus, et dixit ei: Amen, Amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. Ipsis ergo se credit Jesus, qui nati fuerint denuo. Ecce illi crediderant in eum, et Jesus non se credebat eis. Tales sunt, omnes Catechumeni: ipsi jam credunt in nomine Christi, sed Jesus non se credit eis. Intendat et intelligat charitas vestra. Si dixerimus catechumeno: credis in Christum? Respondet, credo, et signat se cruce Christi: portat in fronte, et non erubescit de cruce Domini sui. Ecce credit in nomine ejus. Interrogemus cum: Manducas carnem filii hominis, et bibis sanguinem filii hominis? Nescit quid dicimus, quia Jesus non se credidit ei." [88] 1 Corinth. iii. 1, 2. [89] 1 Peter ii. 2. [90] Hebrews v. 12-14. [91] Hebrews vi. 1. [92] Matt. x. 5, &c. [93] John xviii. 36. [94] Llorente, Hist. Span. Inq. London. 1827. [95] Enc. Brit. xv. 674. * * * * * Corrections made to printed original. p. 17. "Pharaoh, king of Egypt": 'Pharoah' in original. Also in Note 18. p. 44. "more easily be employed": 'he' (for 'be') in original. ibid. "the human mind is an emanation": 'humid' (for 'human') in original. p. 49, diagram. Actual Hebrew letters in original. mem and tet are transposed, kaph and vav look just like resh. * = final forms. p. 52, note "54". Footnote marker missing, inserted in what seems to me the most likely place. p. 67. "kings should be subject to the laws": 'king' (ungrammatically) in original. p. 72. "[Greek: episkopos] or bishop. [Greek: episkokos] in original. p. 98. "All are bound to obey him implicitly": 'implicity' in original. Note 20. "Christ. Breithaupt": 'Breithaurpt' in original. "MDccxxxvii": MD in apostrophus form in text. So also in note 49, where an apostrophus is put wrongly for the cc. Notes 68, 74. The page numbers omitted in the original. End of Project Gutenberg's Mysticism and its Results, by John Delafield