APPENDIX. 2 I. - PAGE 162. THE opposition that exists between spiritual and natural spheres of intelligence is represented in the Scriptures in a variety of forms, of which we shall hereafter give an explanation. These opposite spheres are represented in Grecian Mythology under the symbolism of Jupiter and Minerva; and, although natural intelligence is there deified, the form in which it is incarnated is representative of the opposition of natural to spiritual truth. Jupiter is pictured as the King of Heaven, to represent Spiritual Truth; and he is therefore attended by an Eagle, as the bearer of his lightnings, to designate the quality of this truth; because the Eagle is the bird of Day, which soars towards and gazes upon the Sun, and builds its nest upon the highest rocks. To represent Natural Truth, the Goddess Minerva is pictured as armed with helmet, spear, and shield, to indicate its discordant, contentious, and destructive character, and is attended by an Owl to designate its external, sensuous, and negative quality; because the Owl is the bird of Night, which lives in the hollows of dead trees, shuns the light, and can see only in darkness, — being, with its enormous eyes, a caricature of Wisdom. The significance of these emblems, all of which are productions of the Imagination, will be more fully comprehended when we understand that birds are representative of intellectual principles, that beasts are representative of affections, that dead trees represent the most external forms of the Understanding, separated from the internal principles from which they subsist, that light, the sun, day, represent spiritual truth, and also that natural truth which is relatively internal or masculine; while darkness, the moon, night, represent natural intelligence, as contrasted with spiritual truth, and also that which is relatively external or feminine, as contrasted with that which is internal or masculine,—and that rocks are representative of those fundamental truths which constitute the foundation of knowledge. That intelligence which is internal, abstract, and elevated, and embraces those laws or general principles which constitute the life of thought, will therefore be characteristic of masculine minds; while that which is sensuous, external, and partial, including those phenomena which are calculated for the illustration and embodiment of the former, and to which they must be united to constitute them true, living, or productive, will therefore be characteristic of feminine minds. II. - PAGE 166. THESE relationships are represented in the mythological symbolism of both the Christian and the Pagan Church. The external, unconscious, and dependent character of Good is represented in the Mosaic account of the creation of the Female out of a Rib taken from the Body of the Male while he slept. This may be seen, because the Body is the most external element of the physical constitution; and the Rib, which, with its marrow, is a representative of Truth and Good, is the most external element of the Body: so that a rib taken from the body of the Male, and formed into a Female, plainly represents the supernatural production of the most external things of truth and of good from the most internal, as a female region of consciousness separated from the most internal or male region which constitutes its vital principle; and this we shall show to be the mode of production in every department of the human constitution, and this the relationship that exists between its internal and external spheres, which are related as male and female spheres, and also as truth and good. The same relationship exists between the intellectual and affectional departments of the mind: and this may be seen, because these affectional principles, through which external good becomes realized, experience no emotion, and do not therefore become conscious, or realize any affectional condition, until objects for which they have an affinity, and with which they are therefore calculated to unite in production, are presented to them through the intellect; and it is again illustrated by the fact, that ideas of these objects constitute the intellectual and vital element in these principles. That the female principle of the soul—the production of which has here been represented by the creation of the female from the male — is relatively destructive, is represented by the fact that it was the female who was tempted by the serpent, and became the tempter of the male; and the Church, taking the letter of the Bible as a ground, therefore conceives, that, through the female, sin and death were introduced into the world; and thus accounts for the Origin of Evil. - The relationship between Truth and Good as male and female, and as vital and destructive, is also represented in Heathen Mythology by the Garden of Hesperus with its Golden Fruit. This may be seen, because Gold is a commonly recognized symbol for Good; because this garden was occupied by four goddesses born of Night; these being named Æglé, - Brightness; Erytheia, — the Blushing; Hestia, the Spirit of the Hearth; and Arethusa, the Ministering; which, it will be seen, are incarnations of female characteristics; - because this fruit was guarded or presided over by the Serpent Python, whose name signifies "The Corrupter;" and was held up by the Sibyl Deiphobe, who represented Evil, because it is said that she rejected the love of Apollo, the Sun God, and, in consequence, gradually wasted away; — and, finally, because the male or vital principle in this myth was represented by Apollo, and also by Hercules, by whom the first and most external form of this dragon was destroyed, and the golden fruit redeemed from its influence. THIS most general classification of the principles of the Human Constitution, and also the form of each department contained in it, are distinctly represented in the following passage from Ecclesiasticus: "God created man of the earth, and made him after his own image. He gave him the number of his days and time, and gave him power over all things that are upon the earth. He created of him a helpmate like to himself: he gave them counsel, and a tongue, and eyes, and ears, and a heart to devise; and he filled them with the knowledge of understanding. He created in them the science of the spirit, he filled their heart with wisdom, |