From this he infers that something of the kind expressive of exact knowledge of astronomy was concealed in the Ark of Moses, and he adds :

"And I think I may now assert, that the Ark and the Cherubim were both symbols, which tend to prove my general proposition, that the Tabernacle and the Temple were the types of the universal system (of the cosmos), of which Moses, who was learned in all the wisdom of the Egyptians, seems to have had a very distinct notion."

Well said! From the above it is shown that there was no necessity for such spheres (terrestial and celestial globes), for the reason that exact measures were to be had in the representations of the very things about the Ark that he was discussing, in a very homely, plain, literal way, had Drummond but understood the proper mode of Art-Speech. By this Art-Speech we find here, in the construction of the Ark, with its simple contents, the imperishable monument of the fact that the Hebrew sages, at that remote epoch, possessed this exact astronomical value,-and, so far as I know, it is the only monument of such stupendous fact, in all the world of ancient history or monuments,—unless the like be as it almost certainly is, in The Great Pyramid. Beyond doubt, if they had this astronomical fact of time measure, which is that of to-day, they must have had that of the Sun. This, I think, is shown in the narrative of Mount Moriah, where Isaac the child of promise was the 7 day, or week year means of measure of 364 days. As to the Hebrews having a civil as well as lunar calendar, by which to control the placing the proper day of movable feasts, as for instance, the Passover, consult Halevi in Cosri, Book IV, Sec. 29. He says:

"Die allgemein angenommene Tekûfâh (Revolution of the Sun,-a year) ist nicht genau, sondern durch die Theilung des Jahres in vier Viertel nur eine annähernde. Jedes Viertel beträgt 91 Tage sieben und eine halbe Stunde. Also berechnet fällt das Passahfest in die Winterzeit, was den Christen Veranlassung gab, die Juden anzugreifen und zu glauben, dass die Wurzel ihres Glaubens verloren gegangen wäre, und sie keine feste Grundlage dafür hätten, da ihr Passah laut ihrer Berechnung der gemeinen öffentlichen Te. kûfah vor den Eintritt des Frühlings fiele, ohne dass sie auf die eigentlich wahre, geheime und der Oeffentlichkeit nicht preisgegebene Tekûfah achteDenn nach ihrer Berechnung fällt Pesach niemals anders, als wenn die Sonne bereits in den Kopf des Widders getreten ist, sei ist auch nur um einen Tag. Seit tausend Jahren ist hier aber kein Fehler vorgekommen, und diese Beobachtung stimmt mit derjenigen des Albatani überein, ist auch die genaueste und klarste Berechnung. Kann die genaue Bestimmung des Sonnen- und Mondlaufes sich wohl an lerswoher als aus eingehendster Kenntniss der Astronomie ergeben?"

ten.

The matter of the transfiguration of the word Jehovah, by means of the burning bush, into Joshua, affords such an almost indisputable prototype for the narrative of the transfiguration in the New Testament, that the sameness of the two recitals should be given. The Hebrew name Joshua is by translation the Greek name Jesus. In the translations of the Greek into the Hebrew the name is so rendered, -as the reverse is the case with the Septuaginta. With Moses went up into the Mount, Aaron Nadab and Abihu (Ex. 24, 1), with Jesus went "into an high mountain," of Galilee, that is of the circle, Peter and James and John (Matt. 17, 1). In the one case those of the deities present were Jehovah, Joshua and Moses, in the second case Jesus (Joshua), Moses and Elias. Jehovah transfigured into Joshua,-and similarly, a voice was heard pronouncing Jesus His beloved son, and Jesus was Joshua. Joshua was the solar symbol, and the name Elias is the 'Elios, or the sun of the Greeks. But, as said, the name of "Son of Nun," or Fish, was given to Joshua, to denote the formation of his name out of jod he vav he in combination with the letter Shin, or the bush. In the New Testament the same determination is given in close connection, for, the narrative as to the tribute money belongs by right to the subject of tax-paying, in the 22d chap., 17th verse, and seems to have lost its place in the 17th chapter. But, now, understanding the determinative use of the word Nun, or Fish, in the recital in Exodus, it is found that like mention is now made in 17th Matthew, for in close connection with the transfiguration there is this mention as to the tribute money: "Go thou to the sea, and take the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money; take that," and pay the tribute. It is the figure of a fish with a man's head, which by the Hebrew reading, gives the jod for the head, and the word Nun for fish, or the connected numbers 56501, or the Hebrew name itself, jod hé vav he, or Jehovah, in connection with the New Testament version of the real transfiguration;—and if these numbers be read on a circle (a Galilee) they can be read 1056501, or the JehovahJehovah, of Mount Sinai. The following by the antitype is almost identically the same with the prototype.

There seems to have grown up in late centuries a kind of current report that the Jews as a race have been deficient in the higher or highest department of learning and literature. It is a mistaken

opinion. To the contrary the world is indebted to the Jews for the preservation and dissemination of the exact sciences, of philosophy, and of all the higher walks of literature; an assertion which may be sustained by historical facts. The Jews have always had a thirst. and eager desire for learning and investigation into all branches of science. For our purpose, and in behalf of the position taken in these articles, to show how the passion for research into physics, geometry and astronomy has been ingrained in the race, brief reference is made to the apology of Margoliouth in his Modern Judaism Investigated. He says:

6

"The Jewish people, as I shall demonstrate, have in no period been inferior to any nation in their genius either in arts or science. They are acute, disputatious, with a profound (even avaricious) love of learning, and an uncontrolable energy in their pursuit of knowledge. Such is their general character.' ** Gesenius speaks thus of Jewish commentators of the Old and New Testaments: The judicious commentator will know how to use much in them that is indisputably true and good; and a facility in understanding these sources is indisputably necessary to every respectable interpreter.' * * The Jews also held the principal chairs of mathematics in Mahommedan colleges of Cordova and Seville; they came in contact with many Christians, and spread themselves into various countries; they taught the Geometry, the Algebra, the Logic, and the Chemistry of Spain, in the universities of Oxford and Paris, while Christian students from all parts of Europe repaired to Andalusia for such instruction. They were the teachers of the Moors in Astronomy, for the Jews have always had a great predilection for the study of Astronomy, and are always anxious to contemplate with their King David, the heavens' and the firmament,' with all its numbered stars.' The passage found in the first chapter of the Bible (which is the Jewish infant's first school book) ‘And God said, Let there be lights in the firmament of heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years,' was as an admonition never obliterated from their mind. In fact they consider themselves hereditary astronomers from their forefather Abraham, and appeal to the Hebrew names of constellations in the books of Job and Amos, for the antiquity of their observations. They acquired great favor, in consequence of the profession of the science of Astronomy, at the court of Alonzo X. (who, for his love of learning, has been denominated The Wise, and most spoken of as an astronomer). The Jews were chiefly engaged in the completion of the Astronomical Tables,' which were long afterwards held in great estimation. By the means of the Jews exclusively he published the Book of Circles,' which is still preserved with care at Alcala. They also translated, by order of Alonzo, the astronomical books of Ali-ben-Ragel, from Arabic into Castilian. * * Were but the literature of the Hebrews studied as that of Greece and Rome, its students would indeed find that it is not at all inferior to theirs, and it ought long since to have been introduced into the university

course, especially for Divinity students, as a sine qua non. * * As to the ancients, it was a fact, that wherever the Israelites went they distinguished themselves as superior teachers in science. Thus we find, that no sooner were they carried away into captivity into Babylon, than one of their children be. came chief astronomer and astrologer. It would be worth while to remark here, that then it was that Pythagoras arrived in Babylon in search of the science of the East; whence he carried to Europe the doctrine of a heliocen tric system, and daily rotation of the globe on its axis.'* In Josephus we find : Berosus mentions our father Abraham without naming him when he says thus-In the tenth generation after the flood, there was among the Chaldeans a man righteous, and great and skilful in the celestial science.' Josephus also adds: 'He (Abraham) communicated to them (Egyptians) Arithmetic, and delivered to them the science of Astronomy; for before Abraham came into Egypt, they were unacquainted with those parts of learning; for that science came from the Chaldeans into Egypt, from thence to the Greeks also. * The Jew could easily demonstrate to his companions that our patriarch Abraham was the principal teacher, both in religious truths and secular learning, and that he had many disciples ".

And so we might go on for quantity.

As to the connection of the science of the Temple with that of The Great Pyramid, and as to the latter being really the pattern for the former, this is to be shown in a plan of statement which was purposely obscured. The land of Egypt had its name with the He brews as Mitzraim that is The Rock or Monument by the Water" taken from the lofty form of the Pyramid over the Nile The Pyramid was a mountain of Rock standing by the water, and with the Hycsos shepherds, or Hebrews, in the land of Goshen, was the distinctive feature characterizing the landscape and giving an object name to the region. The Hebrew word Rock is, and the water of the Nile river as said is Mim, or D. Make the combination of the names applied to these proper objects, in picture, as follows: Here we have the river Nile, the water, with the Pyramid, or Rock, above it. In combination we have the word or name, or Mitzraim, or Egypt. Now take the name Tyre and its geographical location:-The name Tyre is, also, the word Rock, or, and the name was derived from the fact of its being a Rock in the sea. Make a picture of this rock city in the water of the sea, and again we have the same combination, so that the Tyre from whence Hiram, who was but a form of the name Abram, as Ab-Huram, was after all but a synonym of The Rock by the Water, of the Nile river,-or The Great Pyra

צ ר

mid It was a token, by this indirection and obscuration, that the Temple was designed from the learning contained in the Pyramid.

As to the radical sameness of the ark of Noah with that of the Covenant in the article Divine Mythology in the July number of the International Standard, Rev. H. G. Wood says: "God said to Noah, Make thee an ark, build it 300 cubits in length, 50 in breadth, and 30 in height.' The product of these measures is 450000, equal to 56250 for each of the 8 souls saved by it. God said to Moses. Make an ark 2.5 cubits in length, 1.5 in breadth, and 1.5 in height' The product of this is 5.625, exactly, or one- eighth-thousandth part of the measure of Noah's ark." The relationship seems unmistakable.

The work of Margoliouth, quoted from above, is on the "613 precepts" and on "the Phylacteries or T'philin, the Fringes, and the sign on the door posts." These last were observed with the utmost reverence from the most ancient times. The wearing of fringes on the garments is commanded in Numbers 15, 27-40,— which see. The vestment on which fringes were worn was called the Talith,, which word means "a vestment." The Talith

was made of pure wool, and the word bo

means lamb, but the name does not seem to be derived from this but from the verb

, to shade, to cover, and means a sheltering tent, a cover, a covering. This seems to be its only meaning, and, to anticipate, cannot mean young girl, or damsel. From a wearing of the fringes and the Talith simply as memorial of the commands, laws, and ordinances, there seems to have at last followed degradation of the symbols to objects of superstitious regard, and even worship. The fringes and Talith were held as possessed of magical properties, and in the highest veneration. They became to be observed as a fetich. As the fringes are commanded in Numbers, so is a Talith described by Josephus :

"The high priest is indeed adorned with the same garments that we have described, without abating one, only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, and is tied around with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes; in colors like pomegranates, with golden bells, by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. Now this vesture (Talith) was not com