INTERESTING TO ASTROLOGERS.
ASTROLOGICAL NOTES—No. 4.
To the Editor of Lucifer.
Question, at London, 1887, March 2nd, 6.8 p.m. What will be the duration of quesited’s life?
Though the preceding figure showed that my relative would recover from his illness,[[194]] yet it was obvious that the end could not be far distant; and I drew the present figure for the minute of the impression, to interrogate the stars.
The following are the elements of the figure:—
Cusp of 10th house 14 ♊.
— 11th house 21 ♋.
— 12th house 22 ♌.
— 1st house 17° 45’ ♍.
— 2nd house 10 ♎.
— 3rd house 9 ♏.
Planets’ places are:
♆ 25. 13. 15 ♉.
♅ 11. 37. 30 R. ♎.
♄ 15. 46. 30 R ♋.
♃ 5. 41. 30 R ♏.
♂ 23. 50. 45 ♓.
☉ 11. 52. 19 ♓.
♀ 3. 10. 30 ♈.
☿ 29. 36. 15 ♓.
☽ 8. 28. 15 ♊.
Caput Draconis 27. 21. 38 ♌.
⨁ 14. 20. 56 I.
As in the previous figure the 6th house is the quesited’s 1st, and the 1st house is his 8th. As the time of the question was after sunset, ☿ ruling ♏ by night was lord of his 8th, and ♅ ruling ♒ by night was lord of his 1st. The aspect of the significators is ☿ 167° 58’ 45” ♅, separating from the Quincunx and applying to the Opposition. The Quincunx is, like the Conjunction and Parallel, convertible in nature, being good with benefics and evil with malefics, and when a benefic and malefic are thus joined, the stronger rules. It was therefore in this case doubly evil, as the significators were separating from one evil aspect and applying to another though not within orbs of either. As ☿, the applying planet, was in a common sign, and is an angle of the figure, each degree signified a week; and as 12° 1′ 15´´ were wanted to complete the opposition, the critical period was shown to be a fraction over 12 weeks, or May 25th.
Danger to life was also shown by Cauda Draconis in quesited’s 1st house; by ☉ in quesited’s 1st afflicted by a very close Quincunx of ♅ lord of his 1st, ♅ moreover receiving ☉ in his Detriment, and ☉ receiving ♅ in his Fall; and by ☽, lady of quesited’s 6th, posited in his 4th, and afflicted by a rather close Quartile of ☉ posited in his 1st, ☉ moreover receiving ☽ in his Anti-triplicity (sit venia verbo). Nevertheless, as the significators were not actually in any evil aspect, ☿ moreover receiving ♅ in his Triplicity, and being almost out of ♓ his Fall and Detriment, and the Detriment of ♅; ☽, lady of his 6th, and posited in his 4th, applying to a Trine of ♅ lord of his 1st; and ☿ lord of his 8th applying to Conjunction with ♀ lady of his 4th, ♀ moreover receiving ☿ in her exaltation;—all this denoted that May 25th would be the time, not indeed of certain death, but of imminent danger, the beginning of the end.
⨁ being in the 4th house of the figure, almost on the cusp, denoted a legacy to my father.
The actual result was as follows: After having been for some time in fair health, considering his age and recent illness, he was suddenly taken ill and in great danger on the night of May 27th, and on the morning of May 31st was in articulo mortis, and given up by his two physicians. From this, however, he rallied; relapsed on the night of July 6th; rallied again; but died on July 19th at 8.30 a.m., after a sudden seizure of only 15 minutes’ duration, and my father received a legacy under his will.
The quesited suffered much in his last illness from cough and dyspnœa. The certificate of death was—“Primary: emphysema, morbus cordis. Secondary: thrombus, syncope.” With this may be compared ♄ in ♋, having dignity in quesited’s 8th house, and afflicting ♅ lord of quesited’s 1st. ♄ in ♋ denotes “phthisis, ulceration in lungs, obstructions and bruises in breast, ague, scurvy, cancer, and cough.”
Nemo.
[146]. Jesus says to the “Twelve”—“Unto you is given the mystery of the Kingdom of God; but unto them that are without, all things are done in parables,“ etc. (Mark iv. II.)
[147]. e.g., to the little article “Autocentricism”—on the same “philosophy,” or again, to the apex of the Hylo-Idealist pyramid in this Number. It is a letter of protest by the learned Founder of the School in question, against a mistake of ours. He complains of our “coupling” his name with those of Mr. Herbert Spencer, Darwin, Huxley, and others, on the question of atheism and materialism, as the said lights in the psychological and physical sciences are considered by Dr. Lewins too flickering, too “compromising” and weak, to deserve the honourable appellation of Atheists or even Agnostics. See “Correspondence” in Double Column, and the reply by “The Adversary.”
[148]. Jehovah, of course, in his own national character of Baal, Moloch, Typhon, etc. The final and conclusive identification of the “Lord God” of Israel with Moloch, we find in the last chapter of Leviticus, concerning things devoted not to be redeemed.... “A man shall devote unto the Lord of all that he hath, both of man and beast.... None devoted, which shall be devoted of men, shall be redeemed, but shall surely be put to death ... for it is most holy unto the Lord.” (See Leviticus xxvii., 28, 29, 30.)
“Notwithstanding the numerous proofs that the Israelites worshipped a variety of gods, and even offered human sacrifices until a far later period than their Pagan neighbours, they have contrived to blind posterity in regard to truth. They sacrificed human life as late as 169 B.C. (Vide “Joseph. contra Apion,” 11, 8—what Antiochus Epiphanius found in the Temple), and the Bible contains a number of such records. At a time when the Pagans had long abandoned the abominable practice, and had replaced the sacrificial man by the animal, and the ox of Dionysius was sacrificed at the Bacchic Mysteries (“Anthon,” p. 365), Jephthah is represented sacrificing his own daughter to the ‘Lord’[‘Lord’] for a burnt-offering.” Isis Unveiled, vol ii., pp. 524, 525.
[149]. It is said in the “Holy Book,” that it was “the Lord (who) was with Judah,” who “could not drive out the inhabitants of the valley, because they had chariots of iron,” (Judges i. 19), and not “Judah” at all. This is but natural, according to popular belief and superstition that “the Devil is afraid of iron.” The strong connection and even identity between Jehovah and the Devil is ably insisted upon by the Rev. Haweis. See his “Key” (p. 22).—Ed.
[150]. And yet it is this “demoniacal and diabolical religion” that passed part and parcel into Protestantism.—Ed.
[151]. So “the people and priests” do now. And as the late Rev. Henry Ward Beecher once said in a sermon, “could Jesus come back and behave in the streets of Christian cities as he did in those of Jerusalem, he would be declared an impostor and then confined in prison.”—Ed.
[152]. Only, as such truth and freedom amounts to the Church committing suicide and burying herself with her own hands, she will never allow such a thing. She will die her natural death the day when there will not exist a man, woman or child to believe any longer in her dogmas. And this beneficent result might be achieved within her own hierarchy, were there many such sincere, brave and honest clergymen who, like the writer of this article, fear not to speak the truth—whatever may come—[Ed.]
[153]. See Deut. iv.
[154]. See Rev. xxi.
[155]. See Rev. xii.
[156]. i.e., The invisible, universal, and eternal principle which mortals can only conceive of as the sum total of the combined spirits of Truth, Love, and Wisdom, when manifested in that “Son of Man,” or HUMANITY, which is also the “Son of God,” collectively and individually.
[157]. In the Kabala, the Bride of the “Heavenly Man,” Tetragrammaton, is Malkuth—the foundation or kingdom. It is our earth, which, when regenerated and purified (as matter), will be united to her bridegroom (Spirit). But in Esotericism there are two aspects of the LOGOS, or the “Father-Son,” which latter becomes his own father; one is the UNMANIFESTED Eternal, the other the manifested and periodical LOGOS. The “Bride” of the former is the universe as nature in the abstract. She is also his “MOTHER”; who, “clothed with the bridegroom’s power,” gives birth to the manifested universe (the second logos) through her own inherent, mystic power, and is, therefore, the Immaculate Mother; “the woman clothed with the sun, and travailing” in child birth, in Revelation, ch. xii.—Ed.
[158]. See Psalm lxxxiv., 11.
[159]. i.e. The Universal Spirit in whom all things exist and have being. That Eternal Principle which fills all Space and Time, and is Space and Time (in its abstract sense, as otherwise it would be an extra-Cosmic God), and is perfect in perfection.
[160]. See Matt. xii., 42.
[161]. Luke ix., 56.
[162]. Aanru is the celestial field where the defunct’s soul received wheat and corn, growing therein seven cubits high. (See “Book of the Dead,” 124 et seq.)—Ed.
[163]. Amrita (immortal) applied to the Soma juice, and called the “Water of Life.”—Ed.
[164]. This is a doctrine of the Visishtadwaita sect of the Vedantins. The Jiva (spiritual life principle, the living Monad) of one who attained Moksha or Nirvana, “breaks[“breaks] through the Brahmarandra and goes to Suryamandala (the region of the sun) through the Solar rays. Then it goes, through a dark spot in the Sun, to Paramapeda to which it is directed by the Supreme Wisdom acquired by Yoga, and helped thereinto by the Devas (gods) called Archis, the “Flames,” or Fiery Angels, answering to the Christian archangels.—Ed.
[165]. Vide Legend of Jyotishka, mentioned in “Life of Buddha from the Bkah-Hgyur.”
[166]. A paper read before the Chicago Branch of the Theosophical Society, by its Secretary, M. L. Brainard.
[167]. “Isis Unveiled,” Vol 1., p. 514.
[168]. Hence in Kabalistic symbolism the pentacle, or the six-pointed star, is the sign of the manifested “Logos,” or the “Heavenly man,” the Tetragrammaton. “The four-lettered Adni (Adonai, “the Lord”), is the Eheieh (the symbol of life or existence), is the Lord of the six limbs (6 Sephiroth) and his Bride (Malkuth, or physical nature, also Earth) is his seventh limb.” (Ch. Book of Numbers viii. 3-4.)—Ed.
[169]. It is the secret of the great reverence shown in the East for this colour. It is the colour of the Yogi dress in India, and of the Gelupka sect (“Yellow caps”) in Thibet. It symbolizes pure blood and sunlight, and is called “the stream of life.” Red, as its opposite, is the colour of the Dugpas, and black magicians.—Ed.
[170]. Vide “Gospel according to St. Mark,” in the revised edition printed for the Universities of Oxford and Cambridge, 1881.
[171]. Vide “The Soldier’s Daughter,” in this number, by the Rev. T. G. Headley, and notice the desperate protest of this true Christian, against the literal acceptance of the “blood sacrifices,” “Atonement by blood,” etc., in the Church of England. The reaction begins: another sign of the times.
[172]. Thus while the three Synoptics display a combination of the pagan Greek and Jewish symbologies the Revelation is written in the mystery language of the Tanaïm—the relic of Egyptian and Chaldean wisdom—and St John’s Gospel is purely Gnostic.
[173]. “The claim of Christianity to possess Divine authority rests on the ignorant belief that the mystical Christ could and did become a Person, whereas the gnosis proves the corporeal Christ to be only a counterfeit[counterfeit] Presentment of the trans-corporeal man; consequently, historical portraiture is, and ever must be, a fatal mode of falsifying and discrediting the Spiritual Reality.” (G. Massey, “Gnostic and Historic Christianity.”)
[174]. This sentence analyzed means “Shall you, who in the beginning looked to the Christ-Spirit, now end by believing in a Christ of flesh,” or it means nothing. The verb ἐπιτελοῦμαι has not the meaning of “becoming perfect,” but of “ending by,” becoming so. Paul’s lifelong struggle with Peter and others, and what he himself tells of his vision of a Spiritual Christ and not of Jesus of Nazareth, as in the Acts—are so many proofs of this.
[175]. See “Supern. Relig.,” vol. ii., chap. “Basilides.”
[176]. It was asked in “Isis Unveiled,” were not the views of the Phrygian Bishop Montanus, also deemed a HERESY by the Church of Rome? It is quite extraordinary to see how easily that Church encourages the abuse of one heretic, Tertullian, against another heretic, Basilides, when the abuse happens to further her own object.
[177]. Does not Paul himself speak of “Principalities and Powers in heavenly places” (Ephesians iii. 10; i. 21), and confess that there be gods many and Lords many (Kurioi)? And angels, powers (Dunameis), and Principalities? (See 1 Corinthians, viii. 5; and Epistle to Romans, viii. 38.)
[178]. Tertullian: “Præscript.” It is undeniably owing only to a remarkably casuistical, sleight-of-hand-like argument that Jehovah, who in the Kabala is simply a Sephiroth, the third, left-hand power among the Emanations (Binah), has been elevated to the dignity of the One absolute God. Even in the Bible he is but one of the Elohim (See Genesis, chapter iii. v. 22. “The Lord God” making no difference between himself and others.)
[179]. This is history. How far that re-writing of, and tampering with, the primitive gnostic fragments which are now become the New Testament, went, may be inferred by reading “Supernatural Religion,” which went through over twenty-three editions, if I mistake not. The host of authorities for it given by the author, is simply appalling. The list of the English and German Bible critics alone seems endless.
[180]. The chief details are given in “Isis Unveiled,” vol. ii pp. 180-183, et seq. Truly faith in the infallibility of the Church must be stone-blind—or it could not have failed being killed and—dying.
[181]. See Hieronymus: “De Viros,” illust. cap. 3; Olshausen: “Neuen Test.,” p. 32. The Greek text of Matthew’s Gospel is the only one used or ever possessed by the Church.
[182]. By Captain Wm. C. Eldon Serjeant. Published by Geo. Redway, York Street, Covent Garden. Price 7s. 6d.
[183]. “Autocentricism; or, the Brain Theory of Life and Mind,” being the substance of letters written to the Secular Review (1883-4). By Robert Lewins, M.D. “The New Gospel of Hylo-Idealism, or Positive Agnosticism.” By Herbert L. Courtney.
[184]. “Autocentricism,” &c., p. 10.
[185]. Christ—A Galilean peasant! [Ed.]
[186]. Nor does Dr. Lewins know: assumption is no proof. [Ed.]
[187]. “Autocentricism,” &c., p. 33.
[188]. Ibid, p. 19.
[189]. Deuce, i.e., Devil, is the synonym of Deus.
[190]. “Correl. of Vital with Chem. and Physical Forces.” Appendix.
[191]. “Fragments of Science.”
[192]. We Theosophists, who do not limit nature, do not see the “cause of causes” or the unknowable deity behind that which is limitless, but identify that abstract Nature with the deity itself, and explain its visible laws as secondary effects on the plane of Universal Illusion.
[193]. We call the noumenal—the “ideal.”
[194]. Note.—This was shown by the preceding figure; a weak aspect in horary astrology can only symbolize a weak result. Hence, though the weakly good semisextile was sufficient to indicate convalescence from a self-limited disease like pneumonia, yet it did not denote complete restoration to health. Had the significators been applying to a Trine, I should have judged not only convalescence from the acute attack, but a continuance of a vigorous old age.
Transcriber’s Note
Some longer stories and articles are continued from number to number of the publication. Where the continued text appears in this volume, the ‘to be continued’ note a the bottom of each section is linked to the next. On occasion, the promised continuation is not to be found in thi text, and no link is provided.
On p. [236], the footnote now numbered 56 was referenced both in the title of the review and on the repetition of that phrase in the body of the review. The first of these has been removed as redundant. On occasion, diacritical marks in foreign words were not printed, and have not been added here.
The copious quotations give rise to the occasional puzzle with quotation marks, which make it difficult to say what the authors intended. Where there is no simple resolution, the text is given here as printed. The problematic paragraphs appear on p. [151], p. [164], p. [179], p. [205], p. [277], p. [295], p. [305].
Other errors deemed most likely to be the printer’s have been corrected as noted below.
The references are to the page and line in the original. Where the page is printed in columns, ‘L’ and ‘R’ refer to the left and right columns. Those referenced with three numbers indicate the page, footnote and line within the note. Since footnotes have sometimes been moved to follow a paragraph, all references are to their position in the printed text.
| [3.1.2] | How art thou [f]allen from Heaven | Restored. |
| [20.1] | in which the Zoroast[r]ian Mitra | Inserted |
| [22.1.1] | tha[t] John saw | Restored. |
| [22.2.9] | it literally means ‘to howl.’[”] | Added. |
| [38.4] | I have p[re/er]suaded my aunt | Transposed. |
| [44.16] | chapters of the Bha[ga]vadgita | Inserted. |
| [51.1] | self-contained and harmonious within[.] | Added. |
| [55.31] | the high plateaux of Central Asia[.] | Added. |
| [55.40] | some amount of injustice in it[.] | Added. |
| [60.6] | Count Tolstoi considers it nec[e]ssary | Inserted. |
| [67.2] | in [leasurely] fashion | sic |
| [69.13] | in the Villa Torcello[.] | Added. |
| [72L.33] | my books been par[a/o]died | Replaced. |
| [75L.55] | by [C/G]. H. Pember | Replaced. |
| [79R.43] | But as Lu[fic/cif]er hopes shortly to deal | Transposed. |
| [74R.15] | [“]That the first human beings | Added. |
| [80R.33] | [“]The famous cynic, Cratus, | Removed. |
| [84.41] | his theosop[h]ical views. | Inserted. |
| [85.19] | the social respectabili[l/t]y it panders to | Replaced. |
| [87.40] | [innoculated] with vice, | sic |
| [87.41] | in his subsequent life[.] | Added. |
| [104.44] | it grew importunate[.] | Added. |
| [116.8] | the Hindu philosophical tenet[.] | Added. |
| [122.24] | if he changes his a[l/t]titude | Replaced. |
| [122.33] | that marriage is consummated.[”] | Added. |
| [124.32] | [“]Not one would have the courage | Added. |
| [131.3] | By [C/G]. H. Pember, M.A. | Replaced. |
| [132.32] | by such cavalier treatment[.] | Added. |
| [134.12] | this [insistance] upon the letter | sic |
| [147.29] | are pearls of wisdom[.] | Added. |
| [147.32] | of the Roscrucians | Inserted. |
| [152.28] | ‘the Great Goddess[’] | Added. |
| [152.29] | in the minds of Theosophists.[”] | Added. |
| [158R.43] | is the day[-]house of ♅ | Inserted. |
| [164.6] | members of that society who[ who] always find | Removed. |
| [172.15] | and a beneficent power | Removed. |
| [179.3.12] | principle of the Theosophists,[)] | Added. |
| [185.35] | all occupied with [“/‘]Fou;[”/’] | Replaced. |
| [195.22] | clos[e] to the great fire | Restored. |
| [204.45] | Life-renewal and Life-tran | inserted. |
| [201.26] | draw it from you[r] own beautiful soul! | Added. |
| [205.38] | and is himself examined of no man.[”] | Added. |
| [206.1] | not for my life, assuredly[,/.] | Replaced. |
| [206.13] | because it can give me[,] pleasure. | Removed. |
| [206.17] | I am surr[r]ounded with a whole world | Removed. |
| [206.31] | may be made comfortable.[”] | Added. |
| [209.36] | within his soul.[”] | Removed. |
| [218.44] | most wonderfull[l]y | Removed. |
| [217.23] | aim of this work[,] the bias of the writer | Added. |
| [224.33] | the irrationalty | Inserted. |
| [226.40] | the p[h]yschic-astral and the divine-astral | Removed. |
| [230.11] | in[ ]dulge in the practice | Removed. |
| [233.3] | before the seventee[n]th century | Inserted. |
| [233.27] | cons[e]quently the great cry | Inserted. |
| [236.27] | pheno[nem/men]a of modern spiritualism | Transposed. |
| [256.7] | the lustre of the firma[n/m]ent | Replaced. |
| [260.38] | uplifted to his were Fleta’s eyes[.] | Added. |
| [261.17] | but [eat] nothing more | sic> |
| [263.39] | pushed the door open[,/.] | Replaced. |
| [265.38] | a passionate and adoring eagerness[.] | Added. |
| [273.59] | [l]ife of the Spirit | Restored. |
| [278.44] | the only one to see me[,/.] | Replaced. |
| [283.15] | repugnant to a belie[t/f] in this law | Replaced. |
| [284.31] | in a position to apprecia[i/t]e | Replaced. |
| [292.17] | as in the Jubilee[e] coinage | Removed. |
| [292.28] | The question of what interpreta[ta]tion | Removed. |
| [293.68.2] | (1 Corinthians xi, 11.[)] | Added. |
| [296.7] | or [“/‘]problematical[”/’] Mahatma?” | Replaced. |
| [299.29] | since it beg[u/a]n by a “play of words,” | Replaced. |
| [301.1.5] | the Word of Truth, th[e] Makheru of Egypt. | Restored. |
| [301.1.6] | The preserved mummy was the bod[y] | Restored. |
| [301.15] | [“]χρηστός ἑστιν επι τους,” | Added. |
| [302.16] | and even by unbelievers,[”] | sic |
| [302.1.1] | [“]Christianus quantum interpretatione | Added. |
| [303.2.3] | or devoted to oracul[e/a]r services | Replaced. |
| [304.25] | “the son of Iaso or Ieso, the [“]healer,” | Removed. |
| [305.4] | of this rema[r]kable form. | Inserted. |
| [305.36] | with [“/‘]oil that was taken from the wood | Replaced. |
| [305.37] | he is called the Christ:[”/’] | Replaced. |
| [305.41] | also as the Horus of both sexes.[”] | Added. |
| [305.2.1] | for in[t]itiation into the Greek | Removed. |
| [306.34] | the name of the Christ as the e[n/m]balmed mummy | Replaced. |
| [306.47] | With the Greek [t]erminal s | Restored. |
| [307.30] | our Christology is mummified mythology.” | Removed. |
| [309.2.1] | [“]The word שיה shiac, | Removed. |
| [310.19] | ([“]λεγόμενος,” surnamed “χρηστος.”) | Added. |
| [303.3.3] | [(]here Socrates is the Chréstos) | Added. |
| [303.4.12] | circle and solar year,[”] | sic |
| [311.36] | tran | Inserted. |
| [313.1] | while parasites eat slowly | Removed. |
| [317.9] | in the [mechanicism] of the Universe | sic |
| [317.13] | pessimism is ro[u/o]ted in the recognition | Replaced. |
| [322.29] | and that [“] system | Added. |
| [326.22] | from any obligatory duty.[”] | Removed. |
| [326.28] | thrown the blame and responsibilty | Removed. |
| [327.55] | whether in[ it] its dead letter, | Removed. |
| [330L.14] | having di[r/s]burdened our heart | Replaced. |
| [332L.18] | they disarm cri[c/t]icism | Replaced. |
| [333R.61] | even altars unto Baal[”] | Added. |
| [334R.51] | [“]where the women wove hangings for the grove” | Added. |
| [335L.44] | and the [“]Kaivalyanita.” | Added. |
| [334L.29] | and by the famine....[’/”] | Replaced. |
| [349.32] | knew that man to be a savage[.] | Added. |
| [351.36] | recognised it as his own room[,/.] | Replaced. |
| [360.23] | it was exceedingly solid and well fastened[.] | Added. |
| [361.20] | [“]I may not readily understand you. | Added. |
| [366.13] | were all in all to us![”] | Added. |
| [367.27] | that reigneth over all![”] | Added. |
| [372.23] | cannot subsist witho[n/u]t the spiritual force | Inverted. |
| [373.42] | have themselves an organic form[,/.] | Replaced. |
| [375.8] | —probably many[.] | Added. |
| [386.25] | should he meet him in Heaven[,/.] | Replaced. |
| [387.25] | [me] Ambrose’s sword | sic ? |
| [389.34] | [“/‘]thou> must be | Replaced. |
| [390.19] | as you shall hear.[”] | Added. |
| [404.11] | vegetable forms [a]s well? | Restored. |
| [406.30] | from not[—/-]living matter.[’]” | Replaced/Removed. |
| [407.1.1] | [“]missing link” | Restored. |
| [409.47] | (actual or possible)[”] | Added. |
| [411.3] | the root of [uo/ou]r present constitution | Transposed. |
| [412.19] | in accepting the doct[r]ine of Atonement | Inserted. |
| [413.16] | the[,] Church wishes the truth, | Removed. |
| [417.19] | and transfer it [to ]the shoulders | Inserted. |
| [434.29] | an hono[n/u]rable reputation | Inverted. |
| [436.1.14] | to the [‘]Lord’ for a burnt-offering | Restored. |
| [437.19] | must be the d[’]evil worship | sic |
| [447.35] | they were set in[.] | Added. |
| [447.27] | which was habitual with him[.] | Added. |
| [450.2] | learned to surrender his love.[”] | Added. |
| [456.14] | follow and s[ie/ei]ze her thoughts | Transposed. |
| [469.7] | [“]No one said aught | Added. |
| [472.3.1] | [“]breaks through the Brahmarandra | sic |
| [474.5] | three-fold r[h]ythm | Inserted. |
| [477.7] | it would never [h/b]e his. | Replaced. |
| [477.27] | by personal craving or desire[.] | Added. |
| [481.10] | the quickest violet[.] | Added. |
| [484.10] | the very ar[ô/o]ma of our thoughts | Replaced. |
| [486.5] | the i[n]diosyncrasies of a nation | Removed. |
| [490.12] | “Faith is the key of Christendom,[’/”] | Replaced. |
| [494.41] | only a coun[f/t]erfeit Presentment | Replaced. |
| [495.23] | but for destruction.[”] | Added. |
| [502.35] | the Deit[r]y is either an anachronism, | Removed. |
| [502.39] | in the tract entitle[s/d] “Autocentricism, or the Brain Theory of Life and Mind.” | Replaced. |
| [503.10] | which certifies it | Added. |
| [503.13] | the nöetic or hyloic basis[.] | Added. |
| [503.14] | admits of sci[e]ntific research | Inserted. |
| [503.28] | such states of rapture the relatio[u/n]s | Replaced. |