GE "Mathematics is the science which draws necessary conclusions."-PEIRCE. VOL. XI. NOVEMBER. 1893. No. 11. THE NUMBER OF THE MAGI. The number of the Magi has long been fixed at three. Leo supposes it in several places, and Cæsarius affirms it. The same is said in two sermons formerly credited to St. Austin, but one of which has since been found to be written by Leo, and the other is found under the name of Eusebius Emesius. Bede, Ruport, and several other ecclesiastical historians also give the number as three. Some think, however, that this number is founded on the three kinds of presents, mentioned by Matthew (II, 11), gold, frankincense, and myrrh. Their names are generally given as Caspar, Melchior, and Balthasar. But these names were unknown to those times, says Calmet, as well as other names given to them in some writings, though they are modern enough. Some of the other names given to them are the Greek names, Apellius, Amerus, and Damascus. Others still give the Hebrew names, Magalet, Galgalet, and Saraim; while others say they were Ator, Sato, and Paratoras. Another writer, says Calmet, believes that the three Magi were Enoch, Melchisedek, and Elias. The Magi have been a subject of study for many. The word is rendered "sorcerer," in Acts XIII, 8; while it is the name of a sorcerer," in Acts VIII 9, "Simon Magus." But in Matthew II, 1, 7, and 16, it is rendered "wise men." Zoroaster is said to have foretold their visit (N. AND Q., Vol XI, p. 195); also Balaam (Num. XXIV, 17). This substantially answers the first question proposed by "TEACHER." The second question requires too long an article at this time. In the meantime, read the books, "The Wise Men of the Fast," by Francis G. Upham, 1873; "The Star of the Wise Men," by R. C. Trench, 1850; "The Star of the East," by Theo. Appel, 1878. 66 THE PENTAD OF THEOLOGY. (Vol. XI, p. 224.) It was Samuel T. Coleridge who formulated the Theological Pentad. It will be found in his "Literary Remains,” p. 396. 1. Prothesis-The Word Christ. 3. Mesothesis---The Spirit. In his "Table-Talk " (Vol. I, p. 64), he give his Grammatical Heptaa, as follows : "There are seven parts of speech, and they agree with the five grand and universal divisions into which all things finite, by which I mean to exclude the idea of God, will be found to fall; that is, as you will often see it stated in my writings, especially in the " Aids to Reflection (p. 170, 2d ed): " I. Prothesis. 2. Thesis. I. Conceive it thus: 3. Antithesis. 4. Mesothesis. 5. Synthesis. Prothesis, the Noun-Verb, or Substantive, I am, which is the previous form, and implies identities of being and act. 2. Thesis, the Noun. 3. Antithesis, the Verb. Note: each of these may be converted; that is, they are only opposed to each other. 4. Mesothesis, the Infinitive Mood, or the indifference of the Verb and the Noun, it being either the one or the other, or both at the same time, in different relations. 5. Synthesis, the Participle, or the Community of the Verb and Noun, being and acting at once. 6. Modify the Noun by the Verb, that is, by an act, and you have the Adnoun, or Adjective. 7, Modify the Verb by the Noun, that is, by being, and you have the Adverb. "In the Trinity there is: 1. Ipseity. 2. Alterity. nity. You may express the formulas thus: 3. Commu 2. The Father Thesis. 3. The Son=Antithesis. Stephen Pearl Andrews takes up these formulas in his "Universology," p. 271, quoted from Coleridge, and compares them with his own formulations, but reverses their order. . He puts it: The Spirit= Mesothet, and the Triune Godhead Synthesis (Mesothesis and Synthet). All aspects are Pantothet. AHIMAN REZON. (Vol, XI, p. 224.) The words Ahiman Rezon is the title given to the Book of Constitutions by that schism from the Grand Lodge of England which took place about the middle of the eighteenth century, and which was known as the "Ancient Masons," according to Mackey. This was claimed in contradistinction to the legitimate Grand Lodge and its adherents, who were then called the "Modern Masons,” and whose code of Laws was contained in the Book of Constitutions known as Anderson's work. Ahiman Rezon is said by Mackey to be derived from three Hebrew words, ahim, "brothers"; manah," to appoint" or "select"; and ratzon," the will" or "pleasure"; and hence the combination of the three words signify" the will of the selected brethren." That is, the law of a class or society of men who are chosen or solected from the world as brethren. This is Mackey's derivation of the word. Dr. Dalcho derives it from ahi, "brother "; manah, "to prepare "; and rezon, "secret"; so that it literally means "the secrets of a prepared brother." This is considered as as untenable by Mackey. W. S. Rockwell thinks the derivation may be found in the Hebrew words, amun, "builder " or " architect "; and rezon, "a prince," in the adjective sense; hence, according to this etymology, the words will mean the" the royal builder," or in its symbolic sense, "Freemason." This is not considered even as good a derivation as that of Dr. Dalcho. The work has been reprinted many times, and it contains much to interest the craft as to the usages and landmarks of the ancient institution. It is found in nearly all masonic libraries, and many Lodges. PHILOPENA. From whence comes this word which was formerly in vogue in connection with presents ? ORLANDO. The word really is used in the sense of forced. The Greek word philippezein is probably an equivalent. In ancient history relating to oracles the word was used in the sense of forced or dictated. Bribes were accepted by the person who gave the responses. It is recorded that Nero dared the vengeance of the spirits of the sacred cavern by openly polluting it with blood of men slain at the cavern's mouth; but when barbarism gave way to civilization, these Oracles suddenly begain to fail; and at the appearance of the Christian's Messiah, it is claimed, began to show mankind their fallacy, and wholly became silent. The word is not derived from Phillip, but probably from the root-word philo, "I love." Philip means "lover of horses." |