We cannot be taken to task by the Protestants for interpreting the verse from the Corinthians as we do; for, if the translation in the English Bible is made ambiguous, it is not so in the original texts, and the Roman Catholic Church accepts the words of the Apostle in their true sense. For a proof see St. Dionysius, the Areopagite, who was “directly inspired by the Apostle,” and “who wrote under his dictation,” as we are assured by the Marquis de Mirville, whose works are approved by Rome, and who says, commenting on that special verse: “And, though there are (in fact) they who are called Gods, for it seems there are really several Gods, withal and for all that, the God-Principle and the Superior God ceases not to remain essentially one and indivisible.”[771] Thus spoke the old Initiates also, knowing that the worship of minor Gods could never affect the “God Principle.” [772]
Says Sir W. Grove, F.R.S., speaking of the correlation of forces:
The ancients when they witnessed a natural phenomenon, removed from ordinary analogies, and unexplained by any mechanical action known to them, referred it to a soul, a spiritual or preternatural power.... Air and gases were also at first deemed spiritual, but subsequently they became invested with a more material character; and the same words πνεῦμα, spirit, etc., were used to signify the soul or [pg 504]a gas; the very word gas, from geist, a ghost or spirit, affords us an instance of the gradual transmutation of a spiritual into a physical conception.[773]
This, the great man of Science, in his preface to the sixth edition of his work, considers to be the only concern of exact Science, which has no business to meddle with the causes.
Cause and effect are, therefore, in their abstract relation to these forces, words solely of convenience. We are totally unacquainted with the ultimate generating power of each and all of them, and probably shall ever remain so; we can only ascertain the normal of their actions; we must humbly refer their causation to one omnipresent influence, and content ourselves with studying their effects and developing, by experiment, their mutual relations.[774]
This policy once accepted, and the system virtually admitted in the above-quoted words, namely, the spirituality of the “ultimate generating power,” it would be more than illogical to refuse to recognize this quality which is inherent in the material elements, or rather, in their compounds, as present in the fire, air, water or earth. The Ancients knew these powers so well, that, while concealing their true nature under various allegories, for the benefit, or to the detriment, of the uneducated rabble, they never departed from the multiple object in view, while inverting them. They contrived to throw a thick veil over the nucleus of truth concealed by the symbol, but they ever tried to preserve the latter as a record for future generations, sufficiently transparent to allow their wise men to discern the truth behind the fabulous form of the glyph or allegory. These ancient sages are accused of superstition and credulity; and this too by the very nations, which, though learned in all the modern arts and sciences, and cultured and wise in their generation, accept to this day as their one living and infinite God, the anthropomorphic “Jehovah” of the Jews!
What were some of these alleged “superstitions”? Hesiod believed, for instance, that “the winds were the sons of the Giant Typhôeus,” who were chained and unchained at will by Æolus, and the polytheistic Greeks accepted it along with Hesiod. Why should they not, since the monotheistic Jews had the same beliefs, with other names for their dramatis personæ, and since Christians believe in the same to this day? The Hesiodic Æolus, Boreas, etc., were named Kedem, Tzephum, Derum, and Ruach Hayum by the “chosen people” of Israel. What is, then, the fundamental difference? While the Hellenes were taught that Æolus tied and untied the winds, the Jews believed as fervently [pg 505] that their Lord God, with “smoke” coming “out of his nostrils and fire out of his mouth, ... rode upon a cherub and did fly; and he was seen upon the wings of the wind”.[775] The expressions of the two nations are either both figures of speech, or both superstitions. We think they are neither; but only arise from a keen sense of oneness with Nature, and a perception of the mysterious and the intelligent behind every natural phenomenon, which the moderns no longer possess. Nor was it “superstitious” in the Greek Pagans to listen to the oracle of Delphi, when, at the approach of the fleet of Xerxes, that oracle advised them to “sacrifice to the winds,” if the same has to be regarded as divine worship in the Israelites, who sacrificed as often to the wind and also especially to the fire. Do they not say that their “God is a consuming fire,”[776] who appeared generally as fire and “encompassed by fire”? and did not Elijah seek for the “Lord” in the “great strong wind, and in the earthquake”? Do not the Christians repeat the same after them? Do not they, moreover, sacrifice to this day, to the same “God of Wind and Water”? They do; because special prayers for rain, dry weather, trade-winds and the calming of storms on the seas, exist to this hour in the prayer-books of the three Christian Churches; and the several hundred sects of the Protestant religion offer them to their God upon every threat of calamity. The fact that they are no more answered by Jehovah, than they were, probably, by Jupiter Pluvius, does not alter the fact of these prayers being addressed to the Power, or Powers, supposed to rule over the Elements, or of these Powers being identical in Paganism and Christianity; or have we to believe that such prayers are crass idolatry and absurd “superstition” only when addressed by a Pagan to his “idol,” and that the same superstition is suddenly transformed into “praiseworthy piety” and “religion” whenever the name of the celestial addressee is changed? But the tree is known by its fruit. And the fruit of the Christian tree being no better than that of the tree of Paganism, why should the former command more reverence than the latter?
Thus, when we are told by the Chevalier Drach, a converted Jew, and by the Marquis de Mirville, a Roman Catholic fanatic of the French aristocracy, that in Hebrew “lightning” is a synonym of “fury,” and is always handled by the “evil” Spirit; that Jupiter Fulgur or Fulgurans is also called by the Christians Elicius, and [pg 506] denounced as the “soul of lightning,” its Dæmon;[777] we have either to apply the same explanation and definitions to the “Lord God of Israel,” under the same circumstances, or renounce our right of abusing the Gods and creeds of other nations.
The foregoing statements, emanating as they do from two ardent and learned Roman Catholics, are, to say the least, dangerous, in the presence of the Bible and its prophets. Indeed, if Jupiter, the “chief Dæmon of the Pagan Greeks,” hurled his deadly thunder-bolts and lightnings at those who excited his wrath, so did the Lord God of Abraham and Jacob. For we read that:
The Lord thundered from heaven, and the most High uttered his voice. And he sent out arrows [thunder-bolts] and scattered them [Saul's armies]; lightning, and discomfited them.[778]