ANCIENT EGYPT THE LIGHT OF THE WORLD
NOTES TO BOOK 11
[1] [Rev. 21:2. 'And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.']
[2] [Rev. 17:9. 'And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.']
[3] [Rev. 3:6. 'He that hath an ear, let him hear what the Spirit saith unto the churches.']
[4] [Rev. 1:17. 'And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last.']
[5] [Rev. 22:8. 'And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.']
[6] [Rit. ch. 175.]
[7] [Rev. 1:9. 'I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.']
[8] [Rev. 1:7. 'Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.']
[9] [Rit. ch. 175. Naville's tr.]
[10] [1 John 1:1-4. 'That
which was from the beginning, which we have heard, which we have seen with our
eyes, which we have looked upon, and our hands have handled, of the Word of
life;
(For the life was manifested, and we have seen it, and bear witness, and show
unto you that eternal life, which was with the Father, and was manifested unto
us;)
That which we have seen and heard declare we unto you, that ye also may have
fellowship with us: and truly our fellowship is with the Father, and with his
Son Jesus Christ.
And these things write we unto you, that your joy may be full.']
[11] [John 1:6. 'There was a man sent from God, whose name was John.']
[12] [John 1:7-8. 'The same
came for a witness, to bear witness of the Light, that all men through him might
believe.
He was not that Light, but was sent to bear witness of that Light.']
[13] [1 John 1:1. 'That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.']
[14] [Rit. ch. 151A.]
[15] [Rit. ch. 1. Renouf's tr.]
[16] [Rev. 1:1. 'The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.']
[17] [Rev. 1:2. 'Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.']
[18] [Rit. ch. 1.]
[19] [Rev. 1:1-2. 'The
Revelation of Jesus Christ, which God gave unto him, to show unto his servants
things which must shortly come to pass; and he sent and signified it by his
angel unto his servant John:
Who bare record of the word of God, and of the testimony of Jesus Christ, and of
all things that he saw.']
[20] [Rev. 1:2. 'Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.']
[28] [Rev. 11:13. 'And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.']
[29] [Rev. 11:18. 'And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.']
[30] [NG.]
[31] [1 John 5:6-8. 'This is he
that came by water and blood, even Jesus Christ; not by water only, but by water
and blood. And it is the Spirit that beareth witness, because the Spirit is
truth.
For there are three that bear record in heaven, the Father, the Word, and the
Holy Ghost: and these three are one.
And there are three that bear witness in earth, the Spirit, and the water, and
the blood: and these three agree in one.']
[32] [Rev. 11:10. 'And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.']
[33] [Rev. 14:14. 'And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.']
[34] [Rev. 19:12. 'His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.']
[35] [Rit. ch. 19. Renouf's tr.]
[36] [Rit. ch. 133.]
[37] [Rit. ch. 131.]
[38] [Rit. ch. 131.]
[39] [Rit. ch. 19.]
[40] [Rev. 16:15. 'Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.']
[41] [Rit. ch. 19, 1-3.]
[42] [Rev. 7:17. 'For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.']
[43] [Rit. ch. 178.]
[44] [Rit. ch. 18.]
[45] [Rev. 20:10 And the devil
that deceived them was cast into the lake of fire and brimstone, where the beast
and the false prophet are, and shall be tormented day and night for ever and
ever.'
Rev. 21:8 But the fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall
have their part in the lake which burneth with fire and brimstone: which is the
second death.']
[46] [Rev. 2:17. 'He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.']
[47] [Rit. ch. 125.]
[48] [Rit. ch. 130.]
[49] [Rit. ch. 133.]
[50] [Rit. ch. 94.]
[51] [Rev. 10:8-l1. 'And the
voice which I heard from heaven spake unto me again, and said, Go and take the
little book which is open in the hand of the angel which standeth upon the sea
and upon the earth.
And I went unto the angel, and said unto him, Give me the little book. And he
said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it
shall be in thy mouth sweet as honey.
And I took the little book out of the angel's hand, and ate it up; and it was in
my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
And he said unto me, Thou must prophesy again before many peoples, and nations,
and tongues, and kings.']
[52] [Renouf, 'Tale of Setnau,' RP, 4, 129. See p. 138.]
[53] [Rev. 11:8. 'And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.']
[54] [Rev. 17:5. 'And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.']
[55] [Rit. ch. 164. Naville's tr.]
[56] [Rev. 17:4. 'And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication.']
[57] [Rev. 1:5. 'And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.']
[58] [Rit. ch. 83.]
[59] [Rit. ch. 130 and 133.]
[60] [Rit. ch. 136A.]
[61] [Rev. 11:4. 'These are the two olive trees, and the two candlesticks standing before the God of the earth.']
[62] [Rit. ch. 133, note 4. Renouf's tr.]
[63] [Rev. 10:7. 'But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.']
[64] [In Pistis Sophia it is 'Come thou to us!']
[65] [Rev. 4:1-2. 'After this I
looked, and, behold, a door was opened in heaven: and the first voice which I
heard was as it were of a trumpet talking with me; which said, Come up hither,
and I will show thee things which must be hereafter.
And immediately I was in the spirit; and, behold, a throne was set in heaven,
and one sat on the throne.']
[66] [Rit. ch. 17.]
[67] [Rit. ch. 1.]
[68] [Rit. ch. 17.]
[69] [Rev. 17:7-8. 'And the angel said unto me,
Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of
the beast that carrieth her, which hath the seven heads and ten horns.
The beast that thou sawest was, and is not; and shall ascend out of the
bottomless pit, and go into perdition: and they that dwell on the earth shall
wonder, whose names were not written in the book of life from the foundation of
the world, when they behold the beast that was, and is not, and yet is.']
[70] [Rev. 17:18. 'And the woman which thou sawest is that great city, which reigneth over the kings of the earth.']
[71] [Rit. ch. 11.]
[72] [Pistis Sophia.]
[73] [Rev. 10:7. 'But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.']
[74] [Rev. 6:14-15. 'And the
heaven departed as a scroll when it is rolled together; and every mountain and
island were moved out of their places.
And the kings of the earth, and the great men, and the rich men, and the chief
captains, and the mighty men, and every bondman, and every free man, hid
themselves in the dens and in the rocks of the mountains.']
[75]
[Rev. 5:1-2. 'And I saw in the right hand of him that sat on the
throne a book written within and on the backside, sealed with seven seals.
And I saw a strong angel proclaiming with a loud voice, Who is worthy to open
the book, and to loose the seals thereof?']
[76] [Chabas, 'The Magic Papyrus,' RP, 10, 135. See pp. 151-2. See also AE 2:634, BB 2:234, NG 2:232]
[77] [Rev. 10:4. 'And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.']
[78] [Chabas, 'The Magic Papyrus,' RP, 10, 135.]
[79] [Rev. 1:7. 'Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.']
[80] [Rev. 1:18. 'I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.']
[81] [Rit. ch. 130.]
[82] [Rev. 17:10. 'And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.']
[83] [Rev. 4:4. 'And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.']
[84] [Sayce, HL, p. 72, note: 'The divine judges were twenty-four stars associated with the Zodiac, twelve being north and twelve south, according to Diodoros (ii. 30).']
[85] [Rit. ch. 149.]
[86] [Rev. 20:11-14. 'And I saw
a great white throne, and him that sat on it, from whose face the earth and the
heaven fled away; and there was found no place for them.
And I saw the dead, small and great, stand before God; and the books were
opened: and another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books, according to
their works.
And the sea gave up the dead which were in it; and death and hell delivered up
the dead which were in them: and they were judged every man according to their
works.
And death and hell were cast into the lake of fire. This is the second death.']
[87] [Rit. chs. 27 and 75.]
[88] [Rit. ch. 136B.]
[89] [Rev. 1:18. 'I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.']
[91] [As above?]
[92] [Naville, Todtenbuch, kap. 108.]
[93] [Rit. ch. 136B.]
[94] [Rev. 4:1. 'After this I
looked, and, behold, a door was opened in heaven: and the first voice which I
heard was as it were of a trumpet talking with me; which said, Come up hither,
and I will show thee things which must be hereafter.'
Rev. 5:1. 'And I saw in the right hand of him that sat on the throne a
book written within and on the backside, sealed with seven seals.']
[95] [Rit. ch. 133.]
[96] [Rit. ch. 131.]
[98] [Rit. ch. 18.]
[99] [Rev.
5:2-5. 'And I saw a strong angel proclaiming with a loud voice, Who is worthy to
open the book, and to loose the seals thereof?
And no man in heaven, nor in earth, neither under the earth, was able to open
the book, neither to look thereon.
And I wept much, because no man was found worthy to open and to read the book,
neither to look thereon.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of
Juda, the Root of David, hath prevailed to open the book, and to loose the seven
seals thereof.']
[100] [Rev. 10:4. 'And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.']
[101] [Rit. ch. 128.]
[102] [Rev. 11:4. 'These are the two olive trees, and the two candlesticks standing before the God of the earth.']
[103] [Rit. ch. 144.]
[104] [Griffith, Second Tale of Khamuas.]
[105] [Rit. ch. 112.]
[106] [Rit. ch. 97.]
[107] [Matt. 4:18-21. 'And
Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and
Andrew his brother, casting a net into the sea: for they were fishers.
And he saith unto them, Follow me, and I will make you fishers of men.
And they straightway left their nets, and followed him.
And going on from thence, he saw other two brethren, James the son of Zebedee,
and John his brother, in a ship with Zebedee their father, mending their nets;
and he called them.'
Matt. 10:2-4. 'Now the names of the twelve apostles are
these; The first, Simon, who is called Peter, and Andrew his brother; James the
son of Zebedee, and John his brother;
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of
Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
Simon the Canaanite, and Judas Iscariot, who also betrayed him.']
[108] [Rev. 4:7.'And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.']
[109] [Rev. 7:1. 'And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.']
[110] [Illustrations. Note: in Budge, the vignettes to this chapter are the four rudders.]
[111] [Rev. '17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.']
[112] [Rev. 17:10. 'And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.']
[113] [Erman's Life in Ancient Egypt, p. 149.]
[114] [Rev. 13:15. 'And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.']
[115] [Rev. 13:5. 'And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.']
[116] [Rev. 13:11. 'And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.']
[117] [Rev. 12:9. 'And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.']
[118] [Rev. 13:2. 'And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.']
[119] [Rev. 17:11. 'And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.']
[120] [Source.]
[121] [Irenaeus, Against Heresies, bk. 1, ch. 2, 6. 'But the Holy Spirit' taught them to give thanks on being all rendered equal among themselves, and led them to a state of true repose. Thus, then, they tell us that the Æons were constituted equal to each other in form and sentiment, so that all became as Nous, and Logos, and Anthropos, and Christus. The female Æons, too, became all as Aletheia, and Zoe, and Spiritus, and Ecclesia. Everything, then, being thus established, and brought into a state of perfect rest, they next tell us that these beings sang praises with great joy to the Propator, who himself shared in the abounding exaltation. Then, out of gratitude for the great benefit which had been conferred on them, the whole Pleroma of the Æons, with one design and desire, and with the concurrence of Christ and the Holy Spirit, their Father also setting the seal of his approval on their conduct, brought together whatever each one had in himself of the greatest beauty and preciousness; and uniting all these contributions so as skilfully to blend the whole, they produced, to the honour and glory of Bythus, a being of most perfect beauty, the very star of the Pleroma, and the perfect fruit [of it], namely Jesus. Him they also speak of under the name of Saviour, and Christ, and patronymically, Logos, and Everything, because He was formed from the contributions of all. And then we are told that, by way of honour, angels of the same nature as Himself were simultaneously produced, to act as His body-guard.' ANCL, 5, pp. 10-11.]
[122] [Rev. 3:14. 'And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God.']
[123] [Rit. ch. 64.]
[124] [Rev. 6:5. 'And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.']
[125] [Rev. 19:11-16. 'And I
saw heaven opened, and behold a white horse; and he that sat upon him was called
Faithful and True, and in righteousness he doth judge and make war.
His eyes were as a flame of fire, and on his head were many crowns; and he had a
name written, that no man knew, but he himself.
And he was clothed with a vesture dipped in blood: and his name is called The
Word of God.
And the armies which were in heaven followed him upon white horses, clothed in
fine linen, white and clean.
And out of his mouth goeth a sharp sword, that with it he should smite the
nations: and he shall rule them with a rod of iron: and he treadeth the
winepress of the fierceness and wrath of Almighty God.
And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND
LORD OF LORDS.']
[126] [Rit. ch. 23.]
[127] [Rit. ch. 69.]
[128] [Rev. 14:14-18 'And I
looked, and behold a white cloud, and upon the cloud one sat like unto the Son
of man, having on his head a golden crown, and in his hand a sharp sickle.
And another angel came out of the temple, crying with a loud voice to him that
sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee
to reap; for the harvest of the earth is ripe.
And he that sat on the cloud thrust in his sickle on the earth; and the earth
was reaped.
And another angel came out of the temple which is in heaven, he also having a
sharp sickle.
And another angel came out from the altar, which had power over fire; and cried
with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp
sickle, and gather the clusters of the vine of the earth; for her grapes are
fully ripe.']
[129] [Rit. ch. 18.]
[130] [Milton, Paradise Lost. bk. 1, lines 35-50.
'Say first, for heav'n hides nothing from thy view,
Nor the deep tract of hell,, say first what cause
Mov'd our grand parents, in that happy state
Favour'd of heav'n so highly, to fall off
From' their Creator, and transgress his will
For one restraint, lords of the world besides?
Who first setlue/d them to that foul revolt?
Th' infernal serpent he it was, whose guile,
Stirr'd up with envy and revenge deceived
The mother of mankind, what time his pride
Had cast him out from heav'n, with all his host
Of rebel Angels: by whose aid aspiring
To set himself in glory ahove his peers,
He trusted to have equalled the Most High,
If he oppos'd; and with ambitious aim
Against the throne and monarchy of God,
Rais'd impious war in heav'n, and battle proud,
With vain attempt. Him the Almighty Power
Hurl'd headlong flaming from th' ethereal sky,
With hideous ruin and combustion, down
To bottomless perdition: there to dwell
In adamantine chains and penal fire,
Who durst defy th' Omnipotent to arms.
Nine times the space that measures day and night ...'
These lines are often being
compared to Rev. 12:7-9. See p. 5 of the 1804 ed, edited by John Gillies.]
[131] [Rev. 16:14, 16. 'For
they are the spirits of devils, working miracles, which go forth unto the kings
of the earth and of the whole world, to gather them to the battle of that great
day of God Almighty.
Behold, I come as a thief. Blessed is he that watcheth, and keepeth his
garments, lest he walk naked, and they see his shame.
And he gathered them together into a place called in the Hebrew tongue
Armageddon.']
[132] [Rit. ch. 18.]
[133] [Rev.
16:19-20. 'And the great city was divided into three parts, and the cities of
the nations fell: and great Babylon came in remembrance before God, to give unto
her the cup of the wine of the fierceness of his wrath.
And every island fled away, and the mountains were not found.']
[134] [Rit. ch. 17. Renouf's tr.]
[135] [Rit. ch. 39.]
[136] [Rev. 12:9. 'And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.']
[137] [Rev.
20:2-3. 'And he laid hold on the dragon, that old serpent, which is the Devil,
and Satan, and bound him a thousand years,
Revelation 20:3 And cast him into the bottomless pit, and shut him up, and set a
seal upon him, that he should deceive the nations no more, till the thousand
years should be fulfilled: and after that he must be loosed a little season.']
[138] [Rit. ch. 108.]
[139] [Lefebure, 'Book of Hades,' RP, 10, 79. See p. 94, Second Division, Legends.]
[140] [Rit. ch. 108.]
[141] [Rit. ch. 38.]
[142] [Rev. 12:7-9. 'And there
was war in heaven: Michael and his angels fought against the dragon; and the
dragon fought and his angels,
And prevailed not; neither was their place found any more in heaven.
And the great dragon was cast out, that old serpent, called the Devil, and
Satan, which deceiveth the whole world: he was cast out into the earth, and his
angels were cast out with him.']
[143] [Rit. ch. 18.]
[144] [Bonomi, pls. 10 and 11.]
[145] [Rev. 20:1-3. 'And I saw
an angel come down from heaven, having the key of the bottomless pit and a great
chain in his hand.
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan,
and bound him a thousand years,
And cast him into the bottomless pit, and shut him up, and set a seal upon him,
that he should deceive the nations no more, till the thousand years should be
fulfilled: and after that he must be loosed a little season.']
[146] [Chabas, 'The Magic Papyrus,' RP, 10, 135.]
[147] [Rit. 93.]
[148] [Rit. ch. 17, lines 67-68.]
[149] [Rev. 19:17-18. 'And I
saw an angel standing in the sun; and he cried with a loud voice, saying to all
the fowls that fly in the midst of heaven, Come and gather yourselves together
unto the supper of the great God;
That ye may eat the flesh of kings, and the flesh of captains, and the flesh of
mighty men, and the flesh of horses, and of them that sit on them, and the flesh
of all men, both free and bond, both small and great.']
[150] [Rev. 12:17. 'And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.']
[151] [Budge, PSBA, 1886, 'The Book of Overthrowing Apap,' p. 17. See the full text extracted from Budge, The Gods of the Egyptians, here.]
[152]
[Rev. 12:1-2. 'And there appeared a great wonder in heaven; a woman
clothed with the sun, and the moon under her feet, and upon her head a crown of
twelve stars:
And she being with child cried, travailing in birth, and pained to be
delivered.']
[153] [Rev. 12:4-6. 'And his
tail drew the third part of the stars of heaven, and did cast them to the earth:
and the dragon stood before the woman which was ready to be delivered, for to
devour her child as soon as it was born.
And she brought forth a man child, who was to rule all nations with a rod of
iron: and her child was caught up unto God, and to his throne.
And the woman fled into the wilderness, where she hath a place prepared of God,
that they should feed her there a thousand two hundred and threescore days.']
[154] [Rit. ch. 1.]
[155] [Rev. 21:5. 'And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.']
[156] [Rit. ch. ?]
[157] [Rev. 4:6. 'And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.']
[158] [Rit. ch. 17.]
[159] [Rit. ch. 115.]
[160] [Pyramid Texts, text of Unas.]
[162] [Wisdom of Solomon, 18:24. 'On his long-skirted robe the whole world was represented; the glories of the fathers were engraved on his four rows of precious stones.' NEB version.]
[163] [Rev. 1:17. 'And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last.']
[164] [Rev. 2:7. 'He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.']
[165] [Rev. 14:13. 'And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.']
[166] [Rev. 22:17. 'And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.']
[167] [Rev. 22:17. 'And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.']
[168] [Source below.]
[169] [Rit. ch. 78.]
[170] [Irenaeus,
Against Heresies, bk. 1, ch. 30. 'Doctrines of the Ophites and
Sethians.
1. Others, again, portentously declare that there exists, in the power of Bythus,
a certain primary light, blessed, incorruptible, and infinite: this is the
Father of all, and is styled the first man. They also maintain that his Ennoea,
going forth from him, produced a son, and that this is the son of man—the second
man. Below these, again, is the Holy Spirit, and under this superior spirit the
elements were separated from each other, viz. water, darkness, the abyss,
chaos, above which they declare the Spirit was borne, calling him the first
woman. Afterwards, they maintain, the first man, with his son, delighting over
the beauty of the Spirit—that is, of the woman—and shedding light upon her,
begat by her an incorruptible light, the third male, whom they call Christ,—the
son of the first and second man, and of the Holy Spirit, the first woman.
2. The father and son thus both had intercourse with the woman (whom they also
call the mother of the living). When, however, she could not bear nor receive
into herself the greatness of the lights, they declare that she was filled to
repletion, and became ebullient on the left side; and that thus their only son
Christ, as belonging to the right side, and ever tending to what was higher, was
immediately caught up with his mother to form an incorruptible
Æon. This constitutes the true and holy
church, which has become the appellation, the meeting together, and the union of
the father of all, of the first man, of the son, of the second man, of Christ
their son, and of the woman who has been mentioned.
3. They teach, however, that the power which proceeded from the woman by
ebullition, being besprinkled with light, fell downward from the place occupied
by its progenitors, yet possessing by its own will that besprinkling of light;
and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine.
This being, in its simplicity, descended into the waters while they were yet in
a state of immobility, and imparted motion to them also, wantonly acting upon
them even to their lowest depths, and assumed from them a body. For they affirm
that all things rushed towards and clung to that sprinkling of light, and begirt
it all round. Unless it had possessed that, it would perhaps have been totally
absorbed in, and overwhelmed by, material substance. Being therefore bound down
by a body which was composed of matter, and greatly burdened by it, this power
regretted the course it had followed, and made an attempt to escape from the
waters and ascend to its mother: it could not effect this, however, on account
of the weight of the body lying over and around it. But feeling very ill at
ease, it endeavoured at least to conceal that light which came from above,
fearing lest it too might be injured by the inferior elements, as had happened
to itself. And when it had received power from that besprinkling of light which
it possessed, it sprang back again, and was borne aloft; and being on high, it
extended itself, covered [a portion of space], and formed this visible heaven
out of its body; yet remained under the heaven which it made, as still
possessing the form of a watery body. But when it had conceived a desire for the
light above, and had received power by all things, it laid down this body, and
was freed from it. This body which they speak of that power as having thrown
off, they call a female from a female.
4. They declare, moreover, that her son had also himself a certain breath of
incorruption left him by his mother, and that through means of it he works; and
becoming powerful, he himself, as they affirm, also sent forth from the waters a
son without a mother; for they do not allow him either to have known a mother.
His son, again, after the example of his father, sent forth another son. This
third one, too, generated a fourth; the fourth also generated a son: they
maintain that again a son was generated by the fifth; and the sixth, too,
generated a seventh. Thus was the Hebdomad, according to them, completed, the
mother possessing the eighth place; and as in the case of their generations, so
also in regard to dignities and powers, they precede each other in turn.
5. They have also given names to [the several persons] in their system of
falsehood, such as the following: he who was the first descendant of the mother
is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this
one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the
sixth, Oreus; and the seventh and last of all, Astanphseus. Moreover, they
represent these heavens, potentates, powers, angels, and creators, as sitting in
their proper order in heaven, according to their generation, and as invisibly
ruling over things celestial and terrestrial. The first
of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he
produced sons and grandsons without the permission of any one, yea, even angels,
archangels, powders, potentates, and dominions. After these things had been
done, his sons turned to strive and quarrel with him about the supreme
power,—conduct which deeply grieved Ialdabaoth, and drove him to despair. In
these circumstances, he cast his eyes upon the subjacent dregs of matter, and
fixed his desire upon it, to which they declare his son owes his origin. This
son is Nous himself, twisted into the form of a serpent; and hence were derived
the spirit, the soul, and all mundane things: from this too were generated all
oblivion, wickedness, emulation, envy, and death. They declare that the father
imparted still greater crookedness to this serpent-like and contorted Nous of
theirs, when he was with their father in heaven and Paradise.
6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself
over all those things that w^ere below him, and exclaimed, "I am father, and
God, and above me there is no one." But his mother, hearing him speak thus,
cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first
Anthropos (man), is above thee; and so is Anthropos the son of Antliropos."
Then, as all were disturbed by this new voice, and by the unexpected
proclamation, and as they were inquiring whence the noise proceeded, in order to
lead them away and attract them to himself, they affirm that Ialdabaoth
exclaimed, "Come, let us make man after our image." The six powers, on hearing
this, and their mother furnishing them with the idea of a man (in order that by
means of him she might empty them of their original power), jointly formed a man
of immense size, both in regard to breadth and length. But as he could merely
writhe along the ground, they carried him to their father ; Sophia so labouring
in this matter, that she might empty him (Ialdabaoth) of the light with which he
had been sprinkled, so that he might no longer, though still powerful, be able
to lift up himself against the powers above. They declare, then, that by
breathing into man the spirit of life, he was secretly emptied of his power;
that hence man became a possessor of nous (intelligence) and
enthymesis (thought); and they affirm that these are the faculties which
partake in salvation. He [they further assert] at once gave thanks to the first
Anthropos (man), forsaking those who had created him.
7. But Ialdabaoth, feeling envious at this, was pleased to form the design of
again emptying man by means of woman, and produced a woman from his own
enthymesis, whom that Prunicus [above mentioned] laying hold of,
imperceptibly emptied her of power. But the others coming and admiring
her beauty, named her Eve, and falling in love with her, begat sons by her, whom
they also declare to be the angels. But their mother (Sophia) cunningly devised
a scheme to seduce Eve and Adam, by means of the serpent, to transgress the
command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of
God, and yielded an easy belief. She also persuaded Adam to eat of the tree
regarding which God had said that they should not eat of it. They then declare
that, on their thus eating, they attained to the knowledge of that power which
is above all, and departed from those who had created them. When Prunicus
perceived that the powers were thus baffled by their own creature, she greatly
rejoiced, and again cried out, that since the father was incorruptible, he
(Ialdabaoth) who formerly called himself the father w^as a liar; and that, while
Anthropos and the first woman (the Spirit) existed previously, this one (Eve)
sinned by committing adultery.
8. Ialdabaoth, however, through that oblivion in which he was involved, and not
paying any regard to these things, cast Adam and Eve out of Paradise, because
they had transgressed his commandment. For he had a desire to beget sons by Eve,
but did not accomplish his wish, because his mother opposed him in every point,
and secretly emptied Adam and Eve of the light with which they had been
sprinkled, in order that that spirit which proceeded from the supreme power
might participate neither in the curse nor opprobrium [caused by transgression].
They also teach that, thus being emptied of the divine substance, they were
cursed by him, and cast down from heaven to this world. But the serpent also,
who was acting against the father, was cast down by him into this lower world;
he reduced, however, under his power the angels here, and begat six sons, he
himself forming the seventh person, after the example of that Hebdomad which
surrounds the father. They further declare that these are the seven mundane
demons, who always oppose and resist the human race, because it was on their
account that their father was cast down to this lower world.
9. Adam and Eve previously had light, and clear, and as it were spiritual
bodies, such as they were at their creation; but when they came to this world,
these changed into bodies more opaque, and gross, and sluggish. Their soul also
was feeble and languid, inasmuch as they had received from their creator a
merely mundane inspiration. This continued until Prunicus, moved with compassion
towards them, restored to them the sweet savour of the besprinkling of light, by
means of which they came to a remembrance of themselves, and knew that they were
naked, as well as that the body was a material substance, and thus recognised
that they bore death about with them. They thereupon became patient, knowing
that only for a time they would be enveloped in the body. They also found out
food, through the guidance of Sophia: and when they were satisfied, they had
carnal knowledge of each other, and begat Cain, whom the serpent, that had been
cast down along with his sons, immediately laid hold of and destroyed by filling
him with mundane oblivion, and urging into folly and audacity, so that, by
slaying his brother Abel, he was the first to bring to light envy and death.
After these, they affirm that, by the forethought of Prunicus, Seth was
begotten, and then Norea, from whom they represent all the rest of mankind as
being descended. They were urged on to all kinds of wickedness by the inferior
Hebdomad, and to apostasy, idolatry, and a general contempt for everything by
the superior holy Hebdomad, since the mother was always secretly opposed to
them, and carefully preserved what was peculiarly her own, that is, the besprinkling
of light. They maintain, moreover, that the holy Hebdomad is the seven stars
which they call planets; and they affirm that the serpent cast down has two
names, Michael and Samael.
10. Ialdabaoth, again, being incensed with men, because they did not worship or
honour him as father and God, sent forth a deluge upon them, that he might at
once destroy them all. But Sophia opposed him in this point also, and Noah and
his family were saved in the ark by means of the besprinkling of that light
which proceeded from her, and through it the world was again filled with
mankind. Ialdabaoth himself chose a certain man named Abraham from among these,
and made a covenant with him, to the effect that, if his seed continued to serve
him, he would give to them the earth for an inheritance. Afterwards, by means of
Moses, he brought forth Abraham's descendants from Egypt, and gave them the law,
and made them the Jews. Among that people he chose seven days/ which they also
call the holy Hebdomad. Each of these receives his own herald for the purpose of
glorifying and proclaiming God; so that, when the rest hear these praises, they
too may serve those who are announced as gods by the prophets.
11. Moreover, they distribute the prophets in the following manner: Moses, and
Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel,
and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah, to
Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adonai; Tobias and Haggai to
Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphaeus. Each one
of these, then, glorifies his own father and God, and they maintain that Sophia
herself has also spoken many things through them regarding the first Anthropos
(man), and concerning that Christ who is above, thus admonishing and reminding
men of the incorruptible light, the first Anthropos, and of the descent of
Christ. The [other] powers being terrified by these things, and marvelling at
the novelty of those things which were announced by the prophets, Prunicus
brought it about by means of Ialdabaoth (who knew not what he did), that
emissions of two men took place, the one from the barren Elizabeth, and the
other from the Virgin Mary.
12. And since she herself had no rest either in heaven or on earth, she invoked
her mother to assist her in her distress. Upon this, her mother, the first
woman, was moved with compassion towards her daughter, on her repentance, and
begged from the first man that Christ should be sent to her assistance, who,
being sent forth, descended to his sister, and to the besprinkling of light.
When he recognised her (that is, the Sophia below), her brother descended to
her, and announced his advent through means of John, and prepared the baptism of
repentance, and adopted Jesus beforehand, in order that on Christ descending: he
might find a pure vessel, and that by the son of that Ialdabaoth the woman might
be announced by Christ. They further declare that he descended through the seven
heavens, having assumed the likeness of their sons, and gradually emptied them
of their power. For they maintain that the whole besprinkling of light rushed to
him, and that Christ, descending to this world, first clothed his sister Sophia
[with it], and that then both exulted in the mutual refreshment they felt in
each other's society: this scene they describe as relating to bridegroom and
bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency
of God, was wiser, purer, and more righteous than all other men: Christ united
to Sophia descended into him, and thus Jesus Christ was produced.
13. They affirm that many of his disciples were not aware of the descent of
Christ into him; but that, when Christ did descend on Jesus, he then began to
work miracles, and heal, and announce the unknown Father, and openly to confess
himself the son of the first man. The powers and the father of Jesus were angry
at these proceedings, and laboured to destroy him; and when he was being led
away for this purpose, they say that Christ himself, along with Sophia, departed
from him into the state of an incorruptible Æon,
while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but
sent down a certain energy into him from above, which raised him up again in the
body, which they call both animal and spiritual; for he sent the mundane parts
back again into the world. When his disciples saw that he had risen, they did
not recognise him—no, not even Jesus himself, to whom he rose again from the
dead. And they assert that this very great error prevailed among his disciples,
that they imagined he had risen in a mundane body, not knowing that "flesh and
blood do not attain to the kingdom of God."
14. They strove to establish the descent and ascent of Christ, by the fact that
neither before his baptism, nor after his resurrection from the dead, do his
disciples state that he did any mighty works, not being aware that Jesus w^as
united to Christ, and the incorruptible ^on to the Hebdomad; and they declare
his mundane body to be of the same nature as that of animals. But after his
resurrection he tarried [on earth] eighteen months; and knowledge descending
into him from above, he taught what was clear. He instructed a few of his
disciples, whom he knew to be capable of understanding so great mysteries, in
these things, and was then received up into heaven, Christ sitting down at the
right hand of his father Ialdabaoth, that he may receive to himself the souls of
those who have known them, after they have laid aside their mundane flesh, thus
enriching himself without the knowledge or perception of his father; so that, in
proportion as Jesus enriches himself with holy souls, to such an extent does his
father suffer loss and is diminished, being emptied of his own power by these
souls. For he will not now possess holy souls to send them down again into the
world, except those only which are of his substance, that is, those into which
he has breathed. But the consummation [of all things] will take place, when the
whole besprinkling of the spirit of light is gathered together, and is carried
off to form an incorruptible ^on.
15. Such are the opinions which prevail among these persons, by whom, like the
Lemoean hydra, a many-headed beast has been generated from the school of
Valentinus. For some of them assert that Sophia herself became the serpent; on
which account she was hostile to the creator of Adam, and implanted knowledge in
men, for which reason the serpent was called wiser than all others. Moreover, by
the position of our intestines, through which the food is conveyed, and by the
fact that they possess such a figure, our internal configuration in the form of
a serpent reveals our hidden generatrix.' ANCL. 5, pp. 103-13]
[171] [Rev. 11:17. 'Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.']
[172] [Rev. 4:3. 'And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.']
[173] [Rit. ch. 15.]
[174] [Rit. ch. 110.]
[175] [Rit. ch. 175.]
[176] [Rit. ch. 136.]
[177] [Rit. ch. 130.]
[178] [Rit. ch. 137 B, 2, 3.]
[179] [Rit. ch. 136 B, Renouf.]
[180] [Rev. 4. 'After this I
looked, and, behold, a door was opened in heaven: and the first voice which I
heard was as it were of a trumpet talking with me; which said, Come up hither,
and I will show thee things which must be hereafter.
And immediately I was in the spirit; and, behold, a throne was set in heaven,
and one sat on the throne.
And he that sat was to look upon like a jasper and a sardine stone: and there
was a rainbow round about the throne, in sight like unto an emerald.
And round about the throne were four and twenty seats: and upon the seats I saw
four and twenty elders sitting, clothed in white raiment; and they had on their
heads crowns of gold.
And out of the throne proceeded lightnings and thunderings and voices: and there
were seven lamps of fire burning before the throne, which are the seven Spirits
of God.
And before the throne there was a sea of glass like unto crystal: and in the
midst of the throne, and round about the throne, were four beasts full of eyes
before and behind.
And the first beast was like a lion, and the second beast like a calf, and the
third beast had a face as a man, and the fourth beast was like a flying eagle.
And the four beasts had each of them six wings about him; and they were full of
eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God
Almighty, which was, and is, and is to come.
And when those beasts give glory and honour and thanks to him that sat on the
throne, who liveth for ever and ever,
The four and twenty elders fall down before him that sat on the throne, and
worship him that liveth for ever and ever, and cast their crowns before the
throne, saying,
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast
created all things, and for thy pleasure they are and were created.']
[181] [Rev. 5:3. 'And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.']
[182] [Rev. 5:11. 'And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands.']
[183] [Rit. ch. 64, Papyrus of Nebseni.]
[184] [Rit. ch. 71.]
[185] [Rit. ch. 130.]
[186] [Rit. ch. 64.]
[187] [Rit. ch. 133.]
[188] [Rit. ch. 136 B.]
[189] [Rev. 4:5. 'And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.']
[190] [Naville, Todtenbuch, kap. 16 A.]
[191] [Rev. 2:28. 'And I will give him the morning star.']
[192] [Rit. ch. 109.]
[193] [Rit. ch. 108.]
[194] [Naville Todtenbuch, kap. 108, 109.]
[195] [Budge, Book of the Dead, Intro., pp. 141, 143.]
[196] [Pyramid Texts, 304.]
[197] [Naville, Todtenbuch, kap. 5, 109.]
[198] [Ibid., 108.]
[199] [2 Esd. 7:26-30. 'Therefore, Ezra, emptiness for the empty, fullness for the full! 'Listen! The time shall come when the signs I have foretold will be seen; the city which is now invisible shall appear and the country now concealed be made visible. Everyone who has been delivered from the evils I have foretold shall see for himself my marvellous acts. My son the Messiah shall appear with his companions and bring four hundred years of happiness to all who survive. At the end of that time, my son the Messiah shall die, and so shall all mankind who draw breath.' NEB version.]
[200] [2 Esd. 7:28-30. 'I have foretold shall see for himself my marvellous acts. My son the Messiah shall appear with his companions and bring four hundred years 29 of happiness to all who survive.']
[201] [2 Esd. 7:30-33. 'At the end of that time, my son the Messiah shall die, and so shall all mankind who draw breath. Then the world shall return to its original silence for seven days as at the beginning of creation, and no one shall be left alive. After seven days the age which is not yet awake shall be roused and the age which is corruptible shall die. The earth shall give up those who sleep in it, and the dust those who rest there in silence; and the storehouses shall give back the souls entrusted to 33 them. Then the Most High shall be seen on the judgement-seat, and there 33 shall be an end of all pity and patience.']
[202] [BB, also NG.]
[203] [Matt. 25:34. 'Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.']
[204] [Rev. 13:8. 'And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.']
[205] [Heb. 9:26. 'For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.']
[206] [Rev. 21:22. 'And I saw
no temple therein: for the Lord God Almighty and the Lamb are the temple of it.'
Rev. 22:12. 'And, behold, I come quickly; and my reward is with me, to
give every man according as his work shall be.'
Compare Rev. 1:8. 'I am Alpha and Omega, the beginning and the ending,
saith the Lord, which is, and which was, and which is to come, the Almighty.']
[207] [Rev. 5:6. 'And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.']
[208] [Rev. 21:16. 'And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.']
[209] [The Timaeus, 36b. 'Hence he then cut the
whole of this composition according to length, and produced two from one; and
adapted middle to middle, like the form of the letter X.' Thomas Taylor's tr.
Proclus' commentary: 'In the first place, it in requisite to show mathematically
of what kind the figure of the soul is, and thus, afterwards, introduce the
theory of the things; in order that being led in a becoming manner by the
phantasy, we may render ourselves adapted to the scientific apprehension of what
is said. All the numbers therefore, must be conceived to be described in one
rule, as those who are skilled in music are accustomed to do. And that the rule
have the numbers according to the whole of its depth, and be divided according
to its length.' Vol. 2, p. 110.]
[210] [Rev. 21:17. 'And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.']
[211] [Rit. ch. 82.]
[212] [Rit. ch. 79.]
[213] [Rev. 21:17. 'And he
measured the wall thereof, an hundred and forty and four cubits, according to
the measure of a man, that is, of the angel.'
Rit. ch. 82.]
[214] [PSBA, Nov. 1900.]
[215] [Lanciani,
New Tales of Old
Rome, p. 117. Lanciani has this to say regarding the shepherd picture: 'One
of the curiosities of this [Generosa] underground cemetery is a painting
of Christ in the character of the Good Shepherd, on the edge of whose tunic we
see twice the swastika-sign, called "crux grammata" because it is formed
by a grouping of four Γ (grammata). The sign never
appears in the catacombs so long as that of the anchor remains in favour. Its
first representation is to be found, if I remember right, in the celebrated
painting of Diogenes the fossor of the crypts of Domitilla, whose tunic is
embroidered with the mystic device, instead of the usual "calliculae" and "clavi."
Now as the swastika is the primitive Asiatic symbol of happiness, the "swastika"
of the Brahmins and Buddhists, certain writers have attempted to find in it a
link between Buddha and Christ, between the Indian religion and the gospel.
Enough to observe that the swastika, as a mere ornamental combination of lines,
appears in prehistoric pottery of the aeneolithic period, in the coins of Gaza,
Corinth, and Syracuse, in the fibula of Caere, in the so-called Samnitic tomb at
Capua, in Roman mosaic pavements, etc.
Among the many symbols of the cross adopted by the faithful in the age of
persecutions, with which they could mark the grave of the dear ones without
betraying the secret of their faith, there was the Phoenician letter tau.
From the tau, to the crux grammata, the swastika, the transition is hardly
perceptible.']
[216] [Naville, Todtenbuch, kap.]
[217] [Rit. ch. 84.]
[218] [Rit. ch. 105.]
[219] [Rev. 21:4. 'And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.']
[220] [Rev. 2:7. 'He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.']
[221] [Rit. ch. 110.]
[222] [Avodath Hakodesh, f. 46. c. I, 2; Stehelin, vol. 2., pp. 20-24.]
[223] [Rev. 22:7-19. 'Behold,
I come quickly: blessed is he that keepeth the sayings of the prophecy of this
book.
And I John saw these things, and heard them. And when I had heard and seen, I
fell down to worship before the feet of the angel which showed me these things.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of
thy brethren the prophets, and of them which keep the sayings of this book:
worship God.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the
time is at hand.
He that is unjust, let him be unjust still: and he which is filthy, let him be
filthy still: and he that is righteous, let him be righteous still: and he that
is holy, let him be holy still.
And, behold, I come quickly; and my reward is with me, to give every man
according as his work shall be.
I am Alpha and Omega, the beginning and the end, the first and the last.
Blessed are they that do his commandments, that they may have right to the tree
of life, and may enter in through the gates into the city.
For without are dogs, and sorcerers, and whoremongers, and murderers, and
idolaters, and whosoever loveth and maketh a lie.
I Jesus have sent mine angel to testify unto you these things in the churches. I
am the root and the offspring of David, and the bright and morning star.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And
let him that is athirst come. And whosoever will, let him take the water of life
freely.
For I testify unto every man that heareth the words of the prophecy of this
book, If any man shall add unto these things, God shall add unto him the plagues
that are written in this book:
And if any man shall take away from the words of the book of this prophecy, God
shall take away his part out of the book of life, and out of the holy city, and
from the things which are written in this book.']
[224] [Rubrical directions to Rit. ch. 149, Birch; 148, Pierret.]