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And yet that first I called a Monad, as it had been a soul without sex; but the latter a Duad; -anger, in deeds of violence, and in flagitiousness, lust; not knowing whereof I spake. For I had not known or learned that neither was evil a substance, nor our soul that chief and unchangeable good.

We were obliged to confess to ourselves that the family have apparent reason for this view, when we reflected that in the books Miss Bronté has assailed their religion and disparaged the school and the character of the teachers and pupils, has depicted Madame Héger in the odious duad of Madame Beck and Mademoiselle Reuter, has represented M. Héger as the scheming and deceitful M. Pelet and the preposterous M. Paul, Lucy Snowe's lover, that this lover was the husband of Madame Héger, and father of the family of children to whom Lucy was at first bonne d'enfants, and that possibly the daughter she has described as the thieving, vicious Désirée "that tadpole, Désirée Beck" was this very lady now so politely entertaining us.

TETRACTYS. A figure used by Pythagoras, consisting of ten points, arranged in a triangular form so as to represent the monad, duad, triad, and quarterniad. It was considered as very sacred by the Pythagoreans, and was to them what the tetragrammaton was to the Jews.

And I myself am of the opinion that, when the Pythagoreans appropriated the names of several of the gods to particular numbers, as that of Apollo to the unit, of Artemis to the duad, of Athene to the seven, and of Poseidon to the first cube, in this they allude to something which the founder of their sect saw in the Egyptian temples, or to some ceremonies performed in them, or to some symbols there exhibited.

It is possible to think of the soul as a reincarnating entity, whether it be a monad, duad, triad, or septenary being. The second objection usually made is that Reincarnation cannot be true, else we would remember the incidents of our past lives, clearly and distinctly, the fact that the majority of persons have no such recollection, being held to be a disproof of the doctrine.

Despite its somewhat inchoate character, this summary is a most remarkable one, as a brief analysis of its contents will show. If this assertion be accepted, we are brought one step nearer the philosopher himself. The summary is as follows: "That the monad was the beginning of everything. From the monad proceeds an indefinite duad, which is subordinate to the monad as to its cause.

These points were, by the number in each rank, intended, according to the Pythagorean system, to denote respectively the monad, or active principle of nature; the duad, or passive principle; the triad, or world emanating from their union; and the quaterniad, or intellectual science; the whole number of points amounting to ten, the symbol of perfection and consummation.

Elsewhere the Oracles demonstrate this Power which is prior to the highest Heaven as "Mystic Silence." The Word, then, issuing from Silence is first a Monad, then a Duad, a Triad and a Hebdomad. Thus the first natural resting point is the Trinity. The Trinity being manifested, n here =3; and 2^ -1 = 7.

That from the monad and the indefinite duad proceed numbers. And from numbers signs. And from these last, lines of which plane figures consist. And from plane figures are derived solid bodies. And from solid bodies sensible bodies, of which last there are four elements fire, water, earth, and air.

To give a colourable aspect to their hypothesis, the witnesses affirm that Lévi was a high-grade Mason. He was nothing of the kind; he affirms most distinctly in his "History of Magic," that for any knowledge which he possessed about the mysteries of the fraternity, he owed his initiation only to God and to his individual studies. Secondly, the practice of ceremonial magic, which is what the witnesses understand by theurgy, is a practice condemned by Lévi, except as an isolated experiment to fortify intellectual conviction as to the truth of magical theorems. He attempted it for this purpose in the spring of the year 1854, and having satisfied himself as to the fact, he did not renew it. Thirdly, the philosophy of Éliphas Lévi is in direct contrast to Manichæan doctrine; it cannot be explained by dualism, but must be explained by its opposite, namely, triplicity in unity. He shows that "the unintelligent disciples of Zoroaster have divided the duad without referring it to unity, thus separating the pillars of the temple, and seeking to halve God" (Dogme, p. 129, 2nd edition). Is that a Manichæan doctrine? Again: "If you conceive the Absolute as two, you must immediately conceive it as three to recover the unity principle" (Ibid.). Once more: "Divinity, one in its essence, has two fundamental conditions of being necessity and liberty" (Ibid., p. 127). And yet again: "If God were one only, He would never be Creator nor Father. If He were two, there would be antagonism or division in the infinite, and this would be severance or death for every possible existence; He is therefore three for the creation by Himself, and in His image of the infinite multitude of beings and numbers. Thus He is really one in Himself and triple in our conception, by which we also behold Him triple in Himself and one in our intelligence and in our love. This is a mystery for the faithful and a logical necessity for the initiate of the absolute and true sciences" (Ibid., p. 138). And the witnesses of Lucifer have the effrontery to represent Lévi as a dualist! I will not discredit their understanding by supposing that they could misread so plain a principle, nor dissemble my full conviction that they acted with intentional bad faith. Fourthly, Éliphas Lévi regarded Lucifer as a conception of transcendental mythology, and the devil as an impossible fiction, or an inverted and blasphemous conception of God divinity