mention and reference to the Essenes and gives a somewhat full account of their methods and objects of study. They lived an ascetic life, and at stated intervals indulged in meditation after reading portions of sacred hooks or writings entrusted to them. At other times they assembled in solemn conclave for interchange of thoughts and ideas which had come to them in the seclusion and silence of their cells. "They spoke slowly and with deliberation," says Philo, "regarding eloquence not so much as clearness in expression of ideas. They frequently repeated themselves in order that their sayings might become engraved on the minds of their auditors. In the interpretation of Scripture they indulged greatly in the use of allegories, as the law appeared to them like a living being. The physical body was the letters and words; the soul was the invisible spirit hidden within them, a spirit by which the student, guided and led by reason, begins searching after those things which are of importance to him; discovering most wondrous and beautiful thoughts under the form that envelops them; rejecting mere outward symbols in order to lead the mind to the light and for the use and advantage of those who, with a little aid, are able to perceive truths and things invisible by means of and through things visible." They fully recognized that the spiritual world was no remote region in the universe, but was surrounding them and not very far away from them. For them there existed no broad deep gulf, no solid wall or partition between the natural and spiritual worlds, no insuperable and impenetrable barrier between them and the spirits of great and good men made perfect and who had once been teachers to nations. If differences there was between them, it was one of state and condition, and this they endeavored to mitigate and obviate by purity of life and thought, esteeming no self-denial too great, no sacrifice too transcendant or comparable to the enjoyment of spirit intercourse and instruction, resulting in the subjugation of their lower nature, and so clarifying their minds that they became luminous mirrors in which were reflected the secrets of the universe. This was their philosophy as expressed by an old Arabian sago. "When my soul," said he, "shall become in harmony with the divine life, then will it be a reflection of nature's great and secret. truths."
Such is the general description of these occult schools or lodges widely prevalent in the East, and which continued to exist to the time of Rabbi Simeon ben Jochai, the great Kabbalist and reputed author of "The Zohar, or The Book of Light," whose name is held in reverence and esteem by all true students of occult philosophy. His biography, though short, is not uninteresting in its character and details. He lived and taught in the reign of Hadrian, the Roman Emperor, when the Jewish nation was subject to much hardship and persecution and their Rabbis or recognized teachers labored under grievous disabilities, being prohibited from giving instructions to their students, a restriction which Rabbi Simeon had the singular boldness and courage to ignore and disregard, and thus incurred the anger and displeasure of the Roman rulers. He had to flee for his life and conceal himself in an unknown and solitary abode. He had been holding a discussion in one of the synagogues with Jehuda ben Illai and Jose ben Halefta, two famous Rabbis, on the comparative character of Jewish and Roman manners. Jehuda commenced his discourse with an eloquent eulogium on the Romans as the greatest promoters of the material convenience and civilization of the people they governed, instancing their public works, architecture, and the patronage they gave to the useful arts. When Rabbi Jose's turn came to speak he exhibited the cautiousness which had given him the surname of "The Prudent," and observed an impressive silence. The discretion of his colleagues was, however, lost upon Simeon, whose animosity to the Romans for the harshness and cruelty exhibited toward his brethren vented itself in a fiery invective against the oppressors, which, becoming the topic of public conversation, aroused and excited the displeasure of the civil authorities. He, along with the above Rabbis, was summoned to appear before the magistrates. The silence of Rabbi Jose was deemed a sufficient ground for banishment to Sepphoris; Rabbi Jehuda was allowed to exercise the office of a preacher in the synagogue; but Rabbi Simeon was condemned to death, a sentence which he evaded and escaped by immediate and timely flight, accompanied by his son Eliezar. For several years he remained in seclusion and lived as a hermit in a cavern, engaged in the development of Kabbalistic science as embodied in the Book of Zohar. After the death of the Emperor Antoninus he left his place of concealment and reappeared as the founder of a school in Tekoa, a town in Palestine. About three hundred of his sayings are recorded in the Talmud. The whole of his life was absorbed and spent in the study of Kabbalah, in which science he was and still is regarded as one of its most eminent masters. He lived in a world of his own, in a region beyond the bounds of ordinary nature. Students and learned Rabbis from all parts flocked to him and enrolled themselves as members of his school, in which subjects of the highest philosophy were discussed. Instructions by great teachers, such as Moses, who in the Zohar is styled The Faithful Shepherd, and the great prophet Elijah, who in luminous and resplendent forms appeared in their midst, were imparted on matters and subjects of the most abstruse and occult character, and which were recorded in secret writing by students deputed and chosen for that object. There is an affecting account of his death given by one of his students in the "Idra Seta, or "Lesser Assembly," one of the appendices to the Zohar. As a teacher he had lived and as a teacher he died, surrounded by scholars who loved him dearly. "Mercy," he was saying, "hath ascended unto the Holy of Holies, for there Adonai hath commanded his blessing forevermore, even life everlasting." There was a sudden pause. His head fell slowly on his breast. Intently gazing upon him, they listened in deep silence for further words, but no words came from those lips that had been so eloquent in speech. They were his last words, and not inappropriate as a finale to a life like his. Suddenly a strange supernatural light surrounded the house. "At that moment," says Rabbi the Scribe, "I heard a voice, which said: 'Before thee are countless days of blessedness,' and then another, saying: 'He asked life of thee and thou gayest him the years of eternity.' Throughout all that day the flame continued around the house, and no man entered or went forth. I lay weeping and sobbing on the ground. At length the fire departed, and I perceived that the soul of him who was the Light of Israel had departed also. His corpse was reclining on the right side, and a smile was on his face. Eliezar, his son, took his hands and kissed them. We could find no utterance for our grief till tears began to flow. Three times his son fell down in speechless sorrow. At length the power of utterance came to him, and he cried, 'Father! Father!' As the funeral procession moved toward the grave a light revealed itself in the air, and a voice was heard exclaiming: 'Come! Gather yourselves together to the marriage feast of Simeon.'"
Ere entering upon the analysis of the Zohar and its con-tents, we would premise that the Kabbalists teach that the Divine Being has expressly committed his mysteries to certain chosen individuals, who in their turn handed down to others who proved themselves worthy recipients of them. These mysteries relating to man's spiritual existence and guidance are concealed in parts of the Holy Scriptures, the interpretation of which is the province of Kabbalah. To understand these mysteries the student will find it necessary to acquaint himself with the metaphysical principles as laid down in the earliest writings and documents of this science, as in later times professors of Kabbalah have incorporated with it many of their own ideas and philosophic doctrines culled from Greek and Arabian sources.
Kabbalah as a constituted science or system of Theosophy is divided into two separate sections, The Theological and The practical; this dealing with the visible creation and termed Bernhik; that dealing with the spiritual world and the attributes and perfection of the Divine Being is denominated the Mercaba, or the chariot throne, with its attendant angels, as seen and described in the opening chapters of the Book of Ezekiel the Prophet.
The doctrines of Creation are succinctly outlined in the "Sepher Yitsira, or Book of Creation," the imputed author of which is said to be no less a personage than Abraham the Patriarch himself. As this work, with a translation of its contents, will form a subject of future consideration, we shall confine our remarks to the no less important Kabbalistic work, The Zohar.
In order that our readers may obtain a clearer idea of the philosophy of this strange and remarkably interesting book, it will perhaps not be out of place to lay down or touch upon a few of the fundamental axioms which more or less form the basis of systems of philosophy, ancient or modern, Eastern or Western, and especially in Kabbalah; such as "From out of nothing, nothing can proceed; therefore no substance that now exists has been produced from nothing, and whatever exists is in one sense untreated. All existing substances are emanations from one eternal substance." In the act of what is commonly termed creation the eternal Being drew from himself; consequently