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Great Red Dragon
Beast From the Sea
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Image of the Beast
Number of the Beast
Invisible Head of the Papacy
Woman with Golden Cup
Hebrew Chronology
Shing Moo and Ma Tsoopo of China.
Ala-Mahozim
Meaning of the name Centaurus
Olenos, the Sin-Bearer
Identification of Rhea or Cybele and Venus
Virgin Mother of Paganism
Goddess Mother as a Habitation.
Meaning of the name Astarte.
Oannes and Souro
The Identity of the Scandinavian Odin and Adon of Babylon
Stripping of the Clothes of the Initiated in the Mysteries
Zoroaster, the Head of the Fire-Worshippers
Story of Phaethon
Roman Imperial Standard of the Dragon of Symbol of Fire-worship
The Slaying of the Witness
Attes, the Sinner
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APPENDIX - The Stripping of the Clothes of the Initiated in the Mysteries.

NOTE M, p. 183.

The Stripping of the Clothes of the Initiated in the Mysteries.

The passage given at the above page from Proclus is differently rendered by different translators. As I have quoted it, it is nearly the same as rendered by Taylor in his translation of Proclus. Taylor departs from the rendering of the Latin translator of the edition of Hamburgi, 1618, in regard to the word rendered "divested of their garments." That translator renders the word, which, in the original, is gumnitas, by "velites," or "light armed soldiers." But, on a careful examination of the passage, it will be found that Taylor's version, in regard to the meaning and application soldiers" entirely confounds the sense. In DONNEGAN'S Greek Lexicon, gumnitas, is made synonymous with, which in its primary signification is said to mean naked. In LIDDELL and SCOTT's Lexicon, gumnitas, is not given, but gumnitas,; and there is said, when a noun, to mean a light armed soldier, but when an adjective, to signify naked. Now, the context shows that gumnitas, or gumnitas, must be used as an adjective. Further, the context, before and after, makes it evident that it must mean "stripped" or "divested of garments." The sentence itself states a comparison. I give the words of the comparison from the Latin version already referred to: "Et quemadmodum. . . .[and then here come in the words I have quoted in the text] eodem modo puto et in ipsa rerum universarum contemplatione rem se habere." Now, in the sentence before, the soul or person who properly gives himself to the contemplation of the universe and God, is said to do so thus: "Contrahens se totam in sui ipsius unionem, et in ipsum centrum universae vitae, et multitudinem et varietatem omnigenarum in ea comprehensarum facultatem AMOVENS, in ipsam summam ipsorum Entium speculam ascendit." Then, in the passage following the sentence in question, the same idea of the removing of everything that may hinder perfect union of soul is represented, "et omnibus omissis atque NEGLECTIS," etc. Here the argument is, that as the initiated needed to be stripped naked, to get the full benefits of initiation, so the soul needs to divest itself of everything that may hinder it from rising to the contemplation of things as they really are.

There is only one other thing to be noticed, and that is the doubt that may arise in regard to the parenthetic words, "as they would say," whether, as they stand in the original, and as they are given by Taylor, they qualify the words preceding, or that follow after. As given in Taylor's translation, the words appear thus: "divested of their garments, as they would say, participate of divine nature." Here it is not clear which clause they must be held to affect. This can be ascertained only from the usus loquendi. Now, the usus loquendi in Proclus is very decisive in showing that they qualify what follows. Thus, in lib. i. cap. 3, p. 6, we find the following, ten akroteta tou nou, kai (hos phasi) to anthos-- "The summit of the soul, and as (they say) the flower;" and again (Ibid. cap. 7, p. 16), kai pantes (hos eipein) tesentheou sophias meteilephasi-- "and all (so to speak) have partaken of the inspired wisdom." From these passages the usage of Proclus is clear, and, therefore, while keeping the words of Taylor's translation, I have arranged the last clause so as to bring out more clearly the real meaning of the original author.

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Two Babylons Home
Introduction
Preface Second Ed.
Preface Third Ed.
Note by the Editor
The Two Systems
Trinity in Unity
Mother and Child
The Child in Assyria
The Child in Egypt
The Child in Greece
Death of the Child
Deification of the Child
Mother of the Child
Christmas
Easter
Nativity of John
Feast of thr Assumption
Baptismal Regeneration
Justification by Works
Sacrifice of the Mass
Extreme Unction
Purgatory and Prayers for the Dead.
Idol Processions
Relic Worship.
Clothing and Crowning of Images.
The Rosary
Lamps & Wax-candles
Sign of the Cross
Sovereign Pontiff
Priests, Monks, and Nuns.
Great Red Dragon
Beast From the Sea
Beast from the Earth
Image of the Beast
Number of the Beast
Invisible Head of the Papacy
Woman with Golden Cup
Hebrew Chronology
Shing Moo and Ma Tsoopo of China.
Ala-Mahozim
Meaning of the name Centaurus
Olenos, the Sin-Bearer
Identification of Rhea or Cybele and Venus
Virgin Mother of Paganism
Goddess Mother as a Habitation.
Meaning of the name Astarte.
Oannes and Souro
The Identity of the Scandinavian Odin and Adon of Babylon
Stripping of the Clothes of the Initiated in the Mysteries
Zoroaster, the Head of the Fire-Worshippers
Story of Phaethon
Roman Imperial Standard of the Dragon of Symbol of Fire-worship
The Slaying of the Witness
Attes, the Sinner



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