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(p.
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PREFACE TO THE FIRST EDITION
__________________________
ACCORDING to
classical legend, the Goddess Athena had once for votary a fair virgin named
Medusa, who, becoming vain of her beauty and weary of the pure service of the
maiden Goddess, introduced folly and defilement into the very sanctuary of the
Temple in which she was wont to worship. Thereupon a terrible fate overtook her.
The beautiful face, which had been the cause of her fall, assumed an aspect so
terrible as to blight and petrify all who looked upon it; her tresses, once the
chief object of her pride: were changed into vipers: and the hands which had
ministered to heaven became as the talons of a bird of prey. Thus transformed
into a Gorgon, she brought forth monsters, and for a time devastated the earth.
At length the hero Perseus, “Son of God,” commissioned
by Athena and Hermes, and armed by them with wings and sword and shield, slew
the terrible creature, and smote off her venomous head. This exploit, – itself
fraught with great perils, – was followed by the achievement of another not less
difficult. Andromeda, daughter of the Aethiopian king,
being doomed to become the prey of a dragon which long had ravaged her father’s
(p.
lxxxii)
coasts, was
already chained to a rock on the sea-shore and on the point of being devoured,
when Perseus, – divinely guided to the scene of the
intended sacrifice – vanquished the Dragon and delivered the princess. And,
having won her love and espoused her, the son of Zeus bore her away from her
father’s kingdom into heaven, to shine forever beside him, redeemed, immortal,
and glorious.
Now the
names Medusa and Andromeda have a common root, and signify respectively
“guardian” or “house” of Wisdom, and “the ruler” or “helpmeet” of
(p.
lxxxiii)
to
deliver the world from its blighting influence. But it is not enough that the
Gorgon be slain. A task yet greater and more glorious awaits achievement.
Andromeda, the Soul, the better part of Man, is on the point of being devoured
outright by the baleful dragon of Negation, the agent of the lower nature, and
the ravager of all the hopes of mankind. Her name, – identical with the terms in
which is described the first Woman of Hebrew story, – indicates her as the
helpmeet and ruler of man; her parentage denotes the origin of the Soul from the
astral Fire or Aether, signified by the land of
Aethiopis; the brazen fetters with which she is bound to the rock, typify
the present bondage of the Divine in man to his material part; and her
redemption, espousal, and exaltation by the hero Perseus, prefigure the final and crowning achievement of the
Son of God, who is no other than the Spiritual Manhood, fortified and sustained
by Wisdom and Thought. Of no avail against the monster which threatens to
annihilate the Soul, are the old devices of terrorism, persecution, and
thraldom by which the corrupt Church sought to subjugate mankind to her
creed. The Deliverer of the Soul must be free as air, borne on the wings of a
Thought that knows no fear and no restraint, and armed with the blade, two-edged
and facing every way, of a knowledge potent alike for
attack and defense. And he must be wise and free in every sense, bent, not on
destruction merely, but on salvation likewise, and his sword must be as apt to
smite the fetters from the limbs of Andromeda, as to deal the stroke of death to
the Gorgon. It is not enough
(p.
lxxxiv)
that he
carry to
It is
thus evident that classical story, identical in substance with the allegorical
prophecies of Hebrew and Christian scripture, exhibits the work of the Saviour or Liberator, as having a two-fold character. Like
Zeus, the Father of Spirits, whose son he is, the Reason is at once Purifier and
Redeemer. The task of Destruction accomplished, that of Reconstruction must
begin. Already the first is well-nigh complete, but as yet no one seems to have
dreamed of the last as possible. The present age has witnessed the decline and
fall of a system which, after having successfully maintained itself for some
eighteen centuries against innumerable perils of assault from without
(p.
lxxxv)
and of
faction from within, has at length succumbed to the combined arms of scientific
and moral criticism. But this very overthrow, this very demolition, creates a
new void, to the existence of which the present condition of the world and the
apprehensions and cravings everywhere expressed, bear ample testimony. On all
sides men are asking themselves, “Who will show us any good?” To whom or to
what, if the old system be fallen, shall we turn for counsel and salvation from
Doom? Under what roof shall we shelter ourselves if the whole
Nevertheless this
(p.
lxxxvi)
so
painfully sought, this work of Reconstruction so sorely needed, are all
attainable by man. The certainty of their attainment is involved in the nature
itself of existence, and ratified in every expression given to the mysteries of
that nature from the beginning of the world.
The
prime object of the present work is, then, not to demolish, but to reconstruct.
Already the needful service of destruction has been widely and amply rendered.
The old
It is
now time for the fulfillment of the second and last act of the prophetical
drama; – “Thus saith Cyrus,” – that is KurioV the
Lord, the Christ; – “All the kingdoms of the earth hath the God of heaven given
me, and He hath charged me to build Him again a House in
In these
words is expressed the intention of the writers of this book. And if they have
preferred to withhold their
(p.
lxxxvii)
names, it is
neither because they distrust the genuineness of their commission or the
soundness of their work, nor because they shrink from the responsibility
incurred; but in order that their work may rest upon its own merits and not upon
theirs, – real or supposed; – in order, that is, that it may be judged and not
pre-judged one way or the other. Such reservation is in accordance with its
whole tenor. For the criterion alone to which appeal is made on its behalf is
the Understanding, and this on the ground that it is contrary to the nature of
Truth to prevail by force of authority, or of aught other than the
understanding; since Truth – how transcendent so-ever it be – has its witness in
the Mind, and no other testimony can avail it. If truth be not demonstrable to
mind, it is obvious that man, who is essentially mind, and the product of mind,
cannot recognise or appropriate it. What is
indispensable is, that appeal be made to the whole mind, and not to one
department of it only.
In this
book no new thing is told; but that which is ancient – so ancient that either it
or its meaning has been lost – is restored and explained. But, while accepting
neither the presentations of a conservative orthodoxy, nor the conclusions of a
destructive criticism, its writers acknowledge the services rendered by both to
the cause of Truth. For, like the Puritans, who coated with plaster and
otherwise covered and hid from view the sacred images and decorations which were
obnoxious to them, orthodoxy has at least preserved through the ages the symbols
which contain the Truth, beneath the errors with which it has
(p.
lxxxviii)
overlaid them.
And criticism, however fiercely infidel, has, by the very act of destruction,
cleared the way for rebuilding. It has fulfilled the man’s function, – that of
analysis, and made possible the woman’s, – that of synthesis. And this is
according to the Divine order.
In both
nature and method, therefore, this book is mainly, interpretative, and, consequently, reconciliatory. And it is
this, not only in respect of the Hebrew, Christian, Oriental, and Classic
systems in particular, but in respect also of modern thought and human
experience in general. It aims at making at-one-ment
between Mind and Heart by bringing together Mercy – that is, Religion – and
Truth – that is, Science. It seeks to assure man that his best and most powerful
friends on every plane are Liberty and Reason, as his worst enemies are
Ignorance and Fear; and that until his thought is free enough and strong enough
to bear him aloft to “heaven,” as well as to “the lowermost parts of the earth,”
he is no true Son of Hermes, whose- typical name is Thought, and who yet is, in
his supremest
vocation, the Messenger and Minister of God “the Father.”
ADVENT 1881.
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Editon
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