And seized him: ‘By this omen I shall trace
My noble herds, and you shall lead the way.’”
[117] We shall meet with this sect accordingly, and it will be found that the present remark is either (a) not intended to justify the alleged traditional interpretation or (b) that the initial reference has to be qualified by its subsequent extension. Johannite Christianity has been the subject of much romancing among the exponents of High-Grade Masonry. Woodford’s Cyclopædia of Freemasonry identifies its followers with Nazarenes and Nasarites, and adds that they regarded St. John the Baptist as “the only true prophet.” One order of Templar Masonry, which is now extinct, seems to have claimed connection with the Johannite sect.
[118] I have quoted elsewhere the previous remark of the author on the same subject as a curious example of how things are apt to strike a French exponent of occultism at different periods of time and in other states of emotion. “St. Paul burnt the books of Trismegistus”—not Göetic texts or works of necromancy; “Omar burned the disciples of Trismegistus (?) and St. Paul. O persecutors! O incendiaries! O coffers! When will you finish your work of darkness and destruction!” This is from the Rituel de la Haute Magie, p. 327.
[119] In his Fundamental Philosophy, James Balmes seeks to shew that the Eucharistic Mystery, understood in the literal sense of transubstantiation, is not absurd in itself, that is to say, is not intrinsically contradictory. To establish that it is, one must demonstrate: (a) that to abstract passive sensibility from matter is to destroy the principle of contradiction; (b) that the correspondences between our sense organs and objects are intrinsically immutable; (c) that it is absolutely necessary for impressions to be transmitted to the sensitive faculties of the soul by those organs and that they can never be transmitted otherwise. See Book III, Extension and Space, c. 33, Triumph of Religion. I make this citation because it seems to me that Éliphas Lévi acted incautiously in debating the observation of Rousseau.
[120] The place of his birth is uncertain; Cyprus is one of the alternatives.
[121] This is Dositheus of Samaria, who was contemporary with Christ. There is an account of him by St. Epiphanius and he is also mentioned by Photius.
[122] It is, I believe, one of the Christian apologists who mentions that Helen was found by Simon in a house of ill-fame at Tyre. It is said otherwise that she was Helen of Troy in a previous incarnation.
[123] Because they were both favourites of Nero, or because the reference to a feast reminded Éliphas Lévi of the celebrated Banquet in the Satyricon of Petronius Arbiter. Sophronius Tigellinus was one of Nero’s ministers.
[124] The dispute between St. Peter and Simon the Magician is not a matter of popular rumour; it is a methodical account contained in one of the forged Recognitions ascribed to St. Clement. It will be understood that the version presented by Éliphas Lévi is decorated by his own imagination. It seems generally regarded as certain that Simon visited Rome to enrol disciples, and there is the authority of Eusebius for some kind of meeting with St. Peter.