(36) Mythology abounds with accounts of magical rings and talismanic jewels. In the second book of his Republic, Plato describes a ring which, when the collet was turned in ward, rendered its wearer invisible. With this Gyges, the shepherd, secured for himself the throne of Lydia. Josephus also describes magical rings designed by Moses and King Solomon, and Aristotle mentions one which brought love and honor to its possessor. In his chapter dealing with the subject, Henry Cornelius Agrippa not only mentions the same rings, but states, upon the authority of Philostratus Jarchus, that Apollonius of Tyana extended his life to over 20 years with the aid of seven magical rings presented to him by an East Indian prince. Each of these seven rings was set with a gem partaking of the nature of one of the seven ruling planets of the week, and by daily changing the rings Apollonius protected himself against sickness and death by the intervention of the planetary influences. The philosopher also instructed his disciples in the virtues of these talismanic jewels, considering such information to be indispensable to the theurgist. Agrippa describes the preparation of magical rings as follows: "When any Star [planet] ascends fortunately, with the fortunate aspect or conjunction of the Moon, we must take a stone and herb that is under that Star, and make a ring of the metal that is suitable to this Star, and in it fasten the stone, putting the herb or root under it-not omitting the inscriptions of images, names, and characters, as also the proper suffumigations." (See Three Books of Occult Philosophy.)

(4) And nought can frustrate his almighty power.

But they thought that their opinions deserved to be believed, because he who first promulgated them, was not any casual person, but a God. For this was one of their questions; What was Pythagoras? For they say that he was the Hyperborean Apollo; of which this was an indication, that rising up in the Olympic games, he showed his golden thigh; and also that he received the Hyperborean Abaris as his guest; and was presented by him with the dart on which he rode through the air. But it is said that Abaris came from the Hyperborean regions, in order that he might collect gold for the temple, and that he predicted a pestilence. He also dwelt in temples, and was never seen either to eat or drink. It is likewise said, that rites which purify from evil are performed by the Lacedæmonians, and that on this account Lacedæmon was never infested with pestilence. Pythagoras, therefore, caused this Abaris to acknowledge [that he was more than man,] receiving from him at the same time the golden dart, without which it was not possible for him to find his way. In Metapontum also, certain persons praying that they might obtain what a ship contained that was then sailing into port, Pythagoras said to them, You will then have a dead body. In Sybaris, too, he caught a deadly serpent and dismissed it. In a similar manner likewise in Tyrrhenia, he caught a small serpent, whose bite was fatal. But in Crotona a white eagle, it is said, suffered Pythagoras to stroke it. A certain person also wishing to hear him discourse, he said that he could not, till some sign appeared. And after this a white bear was seen in Cauconia; the death of which he predicted to one who was about to tell him that it was dead. He likewise reminded Myllias the Crotonian that he had been Midas the son of Gordius. And Myllias passed over to the continent of Asia, in order to perform at the sepulchre [of Midas] those rites which had been enjoined him by Pythagoras. It is likewise said, that the person who bought his house, and who dug up that which had been buried in it, did not dare to tell any one what he saw [on this occasion]. But instead of suffering for this offence, he was seized at Crotona for sacrilege, and put to death. For he took away a golden beard which had fallen from a statue. These things therefore, and others of the like kind, are related by the Pythagoreans, in order to render their opinions worthy of belief. And as these are acknowledged to be true, and it is impossible they should have happened to one man, they consequently think it is clear, that what is related of Pythagoras, should be received as pertaining to a being superior to man, and not to a mere man. This also is the meaning of their enigmatical assertion, that man, bird, and another third thing, are bipeds . For the third thing is Pythagoras. Such, therefore, was Pythagoras on account of his piety, and such he was truly thought to be.

(4) You have turned dark and do not hear me! But his (Enkidu's) eyes do not move, he touched his heart, but it beat no longer. He covered his friend's face like a bride, swooping down over him like an eagle, and like a lioness deprived of her cubs he keeps pacing to and fro. He shears off his curls and heaps them onto the ground, ripping off his finery and casting it away as an abomination. Just as day began to dawn, Gilgamesh... and issued a call to the land: "You, blacksmith! You, lapidary! You, coppersmith! You, goldsmith! You, jeweler! Create 'My Friend,' fashion a statue of him.... he fashioned a statue of his friend. His features......,your chest will be of lapis lazuli, your skin will be of gold."

(47) Among the mythological creatures of the Mysteries were the harpies--projections into material substance of beings existing in the invisible world of Nature. They were described the Greeks as being composite, with the heads of maidens and the bodies of birds. The wings of the harpies were composed of metal and their flight was, accompanied by a terrible clanging noise. During his wanderings, Æneas, the Trojan hero, landed on the island of the harpies, where he and his followers vainly battled with these monsters. One of the harpies perched upon a cliff and there prophesied to Æneid that his attack upon them would bring dire calamity to the Trojans.

(2) No stone was ever so renowned as the stone in the Ring of Solomon, yet it was quite a simple stone weighing no more than half a dang. But when Solomon made a seal of it, the whole earth came under his sway. His rule was established and his law extended to the far horizons. Though the wind carried his will to every quarter, he possessed only a stone of half a dang. He said: ' Since my realm and rule depend on this stone, from henceforth no one shall have such power.'

Although Solomon became a great king because of his seal, it was this that delayed his progress on the spiritual path; and he came to the Paradise of Eden five hundred years later than the other prophets. If a stone could produce such a state in regard to Solomon, what could it do to a being

like you, poor Partridge? Turn your heart away from common jewels. Seek the true jewel and be always in quest of the Good Jeweller.

(1) The concubine of old Tithonus now Gleamed white upon the eastern balcony, Forth from the arms of her sweet paramour; With gems her forehead all relucent was, Set in the shape of that cold animal Which with its tail doth smite amain the nations, And of the steps, with which she mounts, the Night Had taken two in that place where we were, And now the third was bending down its wings; When I, who something had of Adam in me, Vanquished by sleep, upon the grass reclined, There were all five of us already sat. Just at the hour when her sad lay begins The little swallow, near unto the morning, Perchance in memory of her former woes, And when the mind of man, a wanderer More from the flesh, and less by thought imprisoned, Almost prophetic in its visions is, In dreams it seemed to me I saw suspended An eagle in the sky, with plumes of gold, With wings wide open, and intent to stoop, And this, it seemed to me, was where had been By Ganymede his kith and kin abandoned, When to the high consistory he was rapt.

(37) The ring has long been regarded as the symbol of attainment, perfection, and immortality-the last because the circlet of precious metal had neither beginning nor end. In the Mysteries, rings chased to resemble a serpent with its tail in its mouth were worn by the initiates as material evidence of the position reached by them in the order. Signet rings, engraved with certain secret emblems, were worn by the hierophants, and it was not uncommon for a messenger to prove that he was the official representative of a prince or other dignitary by bringing with his message either an impression from his master's ring or the signet itself. The wedding ring originally was intended to imply that in the nature of the one who wore it the state of equilibrium and completion had been attained. This plain band of gold therefore bore witness of the union of the Higher Self (God) with the lower self (Nature) and the ceremony consummating this indissoluble blending of Divinity and humanity in the one nature of the initiated mystic constituted the hermetic marriage of the Mysteries.

(3) Eurymenes therefore, and his soldiers, were beyond measure disturbed on finding that they should not be able to bring one of the Pythagoreans alive to Dionysius, though they were sent by him for this purpose alone. Hence, having piled earth on the slain, and buried them in that place in a common sepulchre, they turned their steps homeward. As they were returning, however, they happened to meet with Myllias the Crotonian, and his wife Timycha the Lacedæmonian, whom the other Pythagoreans had left behind, because Timycha being pregnant, was now in her sixth month, and on this account walked leisurely. These therefore, the soldiers gladly made captive, and led them to the tyrant, paying every attention to them, in order that they might be brought to him safe.

But the tyrant having learnt what had happened, was greatly dejected, and said to the two Pythagoreans, You shall obtain from me honors transcending all others in dignity, if you will consent to reign in conjunction with me. All his offers however being rejected by Myllias and Timycha; If then, said he, you will only teach me one thing, I will dismiss you with a sufficiently safe guard. Myllias therefore asking him what it was he wished to learn; Dionysius replied, It is this, why your companions chose rather to die, than to tread on beans? But Myllias immediately answered, My companions indeed submitted to death, in order that they might not tread upon beans, but I would rather tread on them, than tell you the cause of this.

Dionysius therefore, being astonished at this answer, ordered him to be forcibly taken away, but commanded Timycha to be tortured: for he thought, that as she was a woman, pregnant, and deprived of her husband, she would easily tell him what he wanted to know, through fear of the torments. The heroic woman, however, grinding her tongue with her teeth, bit it off, and spit it at the tyrant; evincing by this, that though her sex being vanquished by the torments might be compelled to disclose something which ought to be concealed in silence, yet the member subservient to the developement of it, should be entirely cut off. So much difficulty did they make in admitting foreign friendships, even though they should happen to be royal.

(5) What I was saying of that only bride Of the Holy Ghost, and which occasioned thee To turn towards me for some commentary, So long has been ordained to all our prayers As the day lasts; but when the night comes on, Contrary sound we take instead thereof. At that time we repeat Pygmalion, Of whom a traitor, thief, and parricide Made his insatiable desire of gold; And the misery of avaricious Midas, That followed his inordinate demand, At which forevermore one needs but laugh. The foolish Achan each one then records, And how he stole the spoils; so that the wrath Of Joshua still appears to sting him here. Then we accuse Sapphira with her husband, We laud the hoof-beats Heliodorus had, And the whole mount in infamy encircles Polymnestor who murdered Polydorus. Here finally is cried: 'O Crassus, tell us, For thou dost know, what is the taste of gold?' Sometimes we speak, one loud, another low, According to desire of speech, that spurs us To greater now and now to lesser pace.

(2) Gilgamesh The tavern-keeper Siduri who lives by the seashore, she lives... the pot-stand was made for her, the golden fermenting vat was made for her. She is covered with a veil... Gilgamesh was roving about... wearing a skin,... having the flesh of the gods in his body, but sadness deep within him, looking like one who has been traveling a long distance. The tavern-keeper was gazing off into the distance, puzzling to herself, she said, wondering to herself: "That fellow is surely a murderer(!)! Where is he heading!... As soon as the tavern-keeper saw him, she bolted her door, bolted her gate, bolted the lock. But at her noise Gilgamesh pricked up his ears, lifted his chin (to look about) and then laid his eyes on her. Gilgamesh spoke to the tavern-keeper, saying: "Tavern-keeper, what have you seen that made you bolt your door, bolt your gate, bolt the lock! if you do not let me in I will break your door, and smash the lock!... the wilderness."...

(3) Gilgamesh... gate Gilgamesh said to the tavern-keeper: "I am Gilgamesh, I killed the Guardian! I destroyed Humbaba who lived in the Cedar Forest, I slew lions in the mountain passes! I grappled with the Bull that came down from heaven, and killed him. The tavern-keeper spoke to Gilgamesh, saying: "lf you are Gilgamesh, who killed the Guardian, who destroyed Humbaba who lived in the Cedar Forest, who slew lions in the mountain passes, who grappled with the Bull that came down from heaven, and killed him, why are your cheeks emaciated, your expression desolate! Why is your heart so wretched, your features so haggard! Why is there such sadness deep within you! Why do you look like one who has been traveling a long distance so that ice and heat have seared your face!... you roam the wilderness! Gilgamesh spoke to her, to the tavern-keeper he said: "Tavern-keeper, should not my cheeks be emaciated?

(8) "Father, a certain fellow has come from the mountains. He is the mightiest in the land, his strength is as mighty as the meteorite(?) of Anu! He continually goes over the mountains, he continually jostles at the watering place with the animals, he continually plants his feet opposite the watering place. I was afraid, so I did not go up to him. He filled in the pits that I had dug, wrenched out my traps that I had spread, released from my grasp the wild animals. He does not let me make my rounds in the wilderness!" The trapper's father spoke to him saying: "My son, there lives in Uruk a certain Gilgamesh. There is no one stronger than he, he is as strong as the meteorite(?) of Anu. Go, set off to Uruk, tell Gilgamesh of this Man of Might. He will give you the harlot Shamhat, take her with you. The woman will overcome the fellow (?) as if she were strong. When the animals are drinking at the watering place have her take off her robe and expose her sex. When he sees her he will draw near to her, and his animals, who grew up in his wilderness, will be alien to him."

(5) Six days and seven nights I mourned over him and would not allow him to be buried until a maggot fell out of his nose. I was terrified by his appearance(!), I began to fear death, and so roam the wilderness. The issue of my friend oppresses me, so I have been roaming long trails through the wilderness. The issue of Enkidu, my friend, oppresses me, so I have been roaming long roads through the wilderness. How can I stay silent, how can 1 be still! My friend whom I love has turned to clay. Am I not like him? Will I lie down, never to get up again?"' Gilgamesh spoke to the tavern-keeper, saying: "So now, tavern-keeper, what is the way to Utanapishtim! What are its markers Give them to me! Give me the markers! If possible, I will cross the sea; if not, I will roam through the wilderness.

(17) Then Gilgamesh raised a punting pole and drew the boat to shore. Utanapishtim spoke to Gilgamesh, saying: "Gilgamesh, you came here exhausted and worn out. What can I give you so you can return to your land? I will disclose to you a thing that is hidden, Gilgamesh, a... I will tell you. There is a plant... like a boxthorn, whose thorns will prick your hand like a rose. If your hands reach that plant you will become a young man again. Hearing this, Gilgamesh opened a conduit(!) (to the Apsu) and attached heavy stones to his feet. They dragged him down, to the Apsu they pulled him. He took the plant, though it pricked his hand, and cut the heavy stones from his feet, letting the waves(?) throw him onto its shores. Gilgamesh spoke to Urshanabi, the ferryman, saying: "Urshanabi, this plant is a plant against decay(!) by which a man can attain his survival(!).

(4) Search round thy neck, and thou wilt find the belt Which keeps it fastened, O bewildered soul, And see it, where it bars thy mighty breast." Then said to me: "He doth himself accuse; This one is Nimrod, by whose evil thought One language in the world is not still used. Here let us leave him and not speak in vain; For even such to him is every language As his to others, which to none is known." Therefore a longer journey did we make, Turned to the left, and a crossbow-shot oft We found another far more fierce and large. In binding him, who might the master be I cannot say; but he had pinioned close Behind the right arm, and in front the other, With chains, that held him so begirt about From the neck down, that on the part uncovered It wound itself as far as the fifth gyre. "This proud one wished to make experiment Of his own power against the Supreme Jove," My Leader said, "whence he has such a guerdon. Ephialtes is his name; he showed great prowess. What time the giants terrified the gods; The arms he wielded never more he moves."

(5) Secured by reason of the writing with gum mixed with colours upon a strip of royal papyrus, put at the throat of the deceased on the day of burial. If these phylacteries are put at his throat, he will rise up as one of the Divine Circle, and be united to the followers of Horus, whilst his Lamp is made firm by Isis in heaven beside Sothis. He followeth Horus who resideth in Sothis. His Shade becometh divine as well as human. Vegetation is made to grow out of his body through the goddess Menkit. He becometh a god for ever, and his limbs are made vigorous in the Netherworld through Thoth, who hath done the like to Osiris, in causing the light to rise out of his dead body; undeviatingly and for times infinite

(2) Many strange legends have been preserved concerning the birth of Pythagoras. Some maintained that he was no mortal man: that he was one of the gods who had taken a human body to enable him to come into the world and instruct the human race. Pythagoras was one of the many sages and saviors of antiquity for whom an immaculate conception is asserted. In his Anacalypsis, Godfrey Higgins writes: "The first striking circumstance in which the history of Pythagoras agrees with the history of Jesus is, that they were natives of nearly the same country; the former being born at Sidon, the latter at Bethlehem, both in Syria. The father of Pythagoras, as well as the father of Jesus, was prophetically informed that his wife should bring forth a son, who should be a benefactor to mankind. They were both born when their mothers were from home on journeys, Joseph and his wife having gone up to Bethlehem to be taxed, and the father of Pythagoras having travelled from Samos, his residence, to Sidon, about his mercantile concerns. Pythais [Pythasis], the mother of Pythagoras, had a connexion with an Apolloniacal spectre, or ghost, of the God Apollo, or God Sol, (of course this must have been a holy ghost, and here we have the Holy Ghost) which afterward appeared to her husband, and told him that he must have no connexion with his wife during her pregnancy--a story evidently the same as that relating to Joseph and Mary. From these peculiar circumstances, Pythagoras was known by the same title as Jesus, namely, the son of God; and was supposed by the multitude to be under the influence of Divine inspiration."

(48) The Pythagoreans were often undeservedly criticized for promulgating the so-called doctrine of metempsychosis, or the transmigration of souls. This concept as circulated among the uninitiated was merely a blind, however, to conceal a sacred truth. Greek mystics believed that the spiritual nature of man descended into material existence from the Milky Way--the seed ground of souls--through one of the twelve gates of the great zodiacal band. The spiritual nature was therefore said to incarnate in the form of the symbolic creature created by Magian star gazers to represent the various zodiacal constellations. If the spirit incarnated through the sign of Aries, it was said to be born in the body of a ram; if in Taurus, in the body of the celestial bull. All human beings were thus symbolized by twelve mysterious creatures through the natures of which they were able to incarnate into the material world. The theory of transmigration was not applicable to the visible material body of man, but rather to the invisible immaterial spirit wandering along the pathway of the stars and sequentially assuming in the course of evolution the forms of the sacred zodiacal animals.

(38) In Phrygia there existed a remarkable school of religious philosophy which centered around the life and untimely fate of another Savior-God known as Atys, or Attis, by many considered synonymous with Adonis. This deity was born at midnight on the 24th day of December. Of his death there are two accounts. In one he was gored to death like Adonis; in the other he emasculated himself under a pine tree and there died. His body was taken to a cave by the Great Mother (Cybele), where it remained through the ages without decaying. To the rites of Atys the modern world is indebted for the symbolism of the Christmas tree. Atys imparted his immortality to the tree beneath which he died, and Cybele took the tree with her when she removed the body. Atys remained three days in the tomb, rose upon a date corresponding with Easter morn, and by this resurrection overcame death for all who were initiated into his Mysteries.

(44) "Yet will I mention what is still more wonderful than this: For God declared beforehand, by those twelve stones which the High Priest bare upon his breast and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God's being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called the breastplate, 'the Oracle'." The writer then adds that the stones ceased to light up and gleam some two hundred years before he wrote his history, because the Jews had broken the laws of Jehovah and the God of Israel was no longer pleased with His chosen people.