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To Teresa Spitzer
Sandy, Cindy, and Alex Ginsberg
Angele, Anna, and Jason Lowi
Nicholas Ziegler
David, Jackie, Eveline, and Ed Dowling
contents
Preface xxi
Acknowledgments xxiii
PART I Foundations
1 l Introduction: The Citizen and
Government 2
Government Affects Our Lives Every Day 5
Trust in Government Has Declined 7
Political Efficacy Means People Can Make
a Difference 7
Citizenship Is Based on Political Knowledge
and Participation 8
“Digital Citizenship” Is the Newest Way to
Participate 9
Government Is Made Up of the Institutions and Procedures
by Which People Are Ruled 9
Different Forms of Government Are Defined by Power and Freedom 9
Limits on Governments Encouraged Freedom 10
Expansion of Participation in America Changed the Political Balance 11
The Goal of Politics Is Having a Say in What Happens 11
The Identity of Americans Has Changed over Time 12
Immigration and Increasing Ethnic Diversity Have Long Caused
Intense Debate 13
Today the Country Still Confronts the Question “Who Are
Americans?” 14
l AMERICA SIDE BY SIDE Global Diversity 17
America Is Built on the Ideas of Liberty, Equality, and Democracy 19
Liberty Means Freedom 19
Equality Means Treating People Fairly 20
Democracy Means That What the People Want Matters 21
American Political Values and Your Future 21
i x
l WHO PARTICIPATES? Who Participated in the 2012
Presidential Election? 23
Key Terms 26
For Further Reading 27
x C O N T E N T S
Key Terms 62
For Further Reading 63
3 l Federalism 64
Federalism Shapes American Politics 67
Federalism Comes from the Constitution 67
The Definition of Federalism Has Changed Radically
over Time 71
Federalism under the “Traditional System” Gave Most
Powers to the States 71
The Supreme Court Paved the Way for the End of the
“Traditional System” 73
FDR’s New Deal Remade the Government 75
Changing Court Interpretations of Federalism Helped
the New Deal While Preserving States’ Rights 76
Cooperative Federalism Pushes States to Achieve
National Goals 78
National Standards Have Been Advanced through Federal Programs 79
l AMERICA SIDE BY SIDE Government Spending in Federal
and Unitary Systems 81
New Federalism Means More State Control 83
There Is No Simple Answer to Finding the Right National–State
Balance 84
Federalism and Your Future 88
l WHO PARTICIPATES? Who Participates in State and Local Politics? 89
Key Terms 91
For Further Reading 93
C O N T E N T S x i
Freedom of the Press Is Broad 106
Some Speech Has Only Limited Protection 106
The Second Amendment Now Protects an Individual’s Right
to Own a Gun 109
Rights of the Criminally Accused Are Based on Due Process
of Law 111
The Fourth Amendment Protects against Unlawful Searches
and Seizures 111
The Fifth Amendment Covers Court-Related Rights 113
The Sixth Amendment’s Right to Counsel Is Crucial for a Fair Trial 115
The Eighth Amendment Bars Cruel and Unusual Punishment 115
The Right to Privacy Means the Right to Be Left Alone 116
Civil Rights Are Protections by the Government 118
Plessy v. Ferguson Established “Separate but Equal” 118
Lawsuits to Fight for Equality Came after World War II 119
The Civil Rights Struggle Escalated after Brown v. Board
of Education 121
The Civil Rights Acts Made Equal Protection a Reality 122
The Civil Rights Struggle Was Extended to Other
Disadvantaged Groups 126
Americans Have Fought Gender Discrimination 126
Latinos and Asian Americans Fight for Rights 129
Native Americans Have Sovereignty but Still Lack Rights 130
Disabled Americans Won a Great Victory in 1990 131
Gay Men and Lesbians Have Gained Significant Legal Ground 131
l AMERICA SIDE BY SIDE Same-Sex Marriage around the World 133
Affirmative Action Attempts to Right Past Wrongs 134
The Supreme Court Shifts the Burden of Proof in Affirmative Action 134
Civil Liberties, Civil Rights, and Your Future 135
l WHO PARTICIPATES? Religious Affiliation and Freedom
of Religion 137
Key Terms 140
For Further Reading 141
x i i C O N T E N T S
PART II Politics
C O N T E N T S x i i i
The Media Affect Power Relations in American Politics 189
The Media Influence Public Opinion through Agenda-Setting, Framing,
and Priming 189
Leaked Information Can Come from Government Officials or Independent
Sources 191
Adversarial Journalism Has Risen in Recent Years 192
Broadcast Media Are Regulated but Not Print Media 193
l AMERICA SIDE BY SIDE Press Freedom around the world 195
The Media, Democracy, and Your Future 196
l WHO PARTICIPATES? Who Participates via Social Media? 197
Key Terms 200
For Further Reading 201
x i v C O N T E N T S
The 2016 Election 229
The 2016 Primaries Reflected Divisions within Both Parties 230
The General Election Was Bitterly Fought 230
White Working-Class Voters Were Key to Trump’s Victory 232
The 2016 Election Raised Important Questions About the Future 233
Money Is the Mother’s Milk of Politics 235
Campaign Funds Come from Direct Appeals, the Rich, PACs,
and Parties 235
Political Parties, Elections, and Your Future 238
l WHO PARTICIPATES? Who Voted in 2012? 239
Key Terms 242
For Further Reading 243
C O N T E N T S x v
PART III Institutions
9 l Congress 272
Congress Represents the American People 275
The House and Senate Offer Differences in
Representation 275
Representation Can Be Sociological or Agency 276
The Electoral Connection Hinges on Incumbency 279
Direct Patronage Means Bringing Home the
Bacon 284
The Organization of Congress Is Shaped
by Party 286
Party Leadership in the House and the Senate Organizes Power 286
The Committee System Is the Core of Congress 287
The Staff System Is the Power behind the Power 289
l AMERICA SIDE BY SIDE Legislatures in Comparison 290
Rules of Lawmaking Explain How a Bill Becomes a Law 291
The First Step Is Committee Deliberation 291
Debate Is Less Restricted in the Senate Than in the House 291
Conference Committees Reconcile House and Senate Versions
of Legislation 294
The President’s Veto Controls the Flow of Legislation 294
Several Factors Influence How Congress Decides 295
Constituents Matter 295
Interest Groups Influence Constituents and Congress 295
Party Leaders Rely on Party Discipline 296
Partisanship Has Thwarted the Ability of Congress to Decide 300
Much Congressional Energy Goes to Tasks Other Than
Lawmaking 301
Congress Oversees How Legislation Is Implemented 302
Special Senate Powers Include Advice and Consent 302
Impeachment Is the Power to Remove Top Officials 303
Congress and Your Future 303
l WHO PARTICIPATES? Who Elects Congress? 305
Key Terms 308
For Further Reading 311
x v i C O N T E N T S
10 l The Presidency 312
Presidential Power Is Rooted in the Constitution 315
Expressed Powers Come Directly from the Words
of the Constitution 316
Delegated Powers Come from Congress 321
Modern Presidents Have Claimed Inherent Powers 322
l AMERICA SIDE BY SIDE Executive Branches in
Comparison 323
Institutional Resources of Presidential Power
Are Numerous 324
The Cabinet Is Often Distant from the President 325
The White House Staff Constitutes the President’s Eyes
and Ears 326
The Executive Office of the President Is a Visible Sign of the Modern
Strong Presidency 326
The Vice Presidency Has Become More Important since the 1970s 327
The First Spouse Has Become Important to Policy 327
Party, Popular Mobilization, and Administration Make
Presidents Stronger 328
Going Public Means Trying to Whip Up the People 329
The Administrative Strategy Increases Presidential Control 331
Presidential Power Has Limits 334
The Presidency and Your Future 336
l WHO PARTICIPATES? Who Voted for Donald Trump in 2016? 337
Key Terms 340
For Further Reading 341
11 l Bureaucracy 342
Bureaucracy Exists to Improve Efficiency 345
Bureaucrats Fulfill Important Roles 346
The Size of the Federal Service Has Actually
Declined 348
The Executive Branch Is Organized Hierarchically 350
Federal Bureaucracies Promote Welfare
and Security 351
Federal Bureaucracies Promote the Public Welfare 351
l AMERICA SIDE BY SIDE Bureaucracy in
Comparison 353
Federal Agencies Provide for National Security 355
Federal Bureaucracies Help to Maintain a Strong National
Economy 357
Several Forces Control Bureaucracy 359
The President as Chief Executive Can Direct Agencies 359
C O N T E N T S x v i i
Congress Promotes Responsible Bureaucracy 361
Can the Bureaucracy Be Reformed? 363
Bureaucracy, Democracy, and Your Future 364
l WHO PARTICIPATES? Getting Information from the Bureaucracy 365
Key Terms 368
For Further Reading 369
x v i i i C O N T E N T S
PART IV Policy
13 l Domestic Policy 402
The Tools for Making Policy Are Techniques
of Control 405
Promotional Policies Get People to Do Things by
Giving Them Rewards 405
Regulatory Policies Are Rules Backed by Penalties 407
Redistributive Policies Affect Broad Classes
of People 409
Should the Government Intervene in the Economy? 411
Social Policy and the Welfare System Buttress
Equality 412
The History of the Government Welfare System Dates
Only to the 1930s 412
The Social Security Act of 1935 Was the Foundation of the
Welfare System 413
Welfare Reform Has Dominated the Welfare Agenda
in Recent Years 416
The Cycle of Poverty Can Be Broken by Education, Health, and
Housing Policies 418
Education Policies Provide Life Tools 418
Health Policies Mean Fewer Sick Days 420
l AMERICA SIDE BY SIDE U.S. Education Policy: Lagging
or Leading? 421
Housing Policies Provide Residential Stability 425
Social Policy Spending Benefits the Middle Class More
Than the Poor 426
Senior Citizens Receive over a Third of All Federal Dollars 426
The Middle and Upper Classes Benefit from Social Policies 428
The Working Poor Receive Fewer Benefits 428
Spending for the Nonworking Poor Is Declining 429
Minorities, Women, and Children Are Most Likely to Face Poverty 430
Domestic Policy and Your Future 431
l WHO PARTICIPATES? Who Pays Taxes? 433
Key Terms 436
For Further Reading 437
C O N T E N T S x i x
14 l Foreign Policy 438
Foreign Policy Goals Are Related 441
Security Is Based on Military Strength 441
Economic Prosperity Helps All Nations 445
America Seeks a More Humane World 445
l AMERICA SIDE BY SIDE Trade in Comparison 446
American Foreign Policy Is Shaped by
Government and Nongovernment Actors 448
The President Leads Foreign Policy 449
The Bureaucracy Implements and Informs Policy
Decisions 450
Congress’s Legal Authority Can Be Decisive 450
Interest Groups Pressure Foreign Policy Decision Makers 452
Putting It Together 453
Tools of American Foreign Policy Include Diplomacy, Force,
and Money 453
Diplomacy Is the Master Policy Tool 454
The United Nations Is the World’s Congress 454
The International Monetary Structure Helps Provide Economic
Stability 455
Economic Aid Has Two Sides 455
Collective Security Is Designed to Deter War 456
Military Force Is “Politics by Other Means” 457
Arbitration Resolves Disputes 458
Foreign Policy, Democracy, and Your Future 458
l WHO PARTICIPATES? Public Opinion on Security Issues 459
Key Terms 462
For Further Reading 463
l Appendix
The Declaration of Independence A1
The Articles of Confederation A5
The Constitution of the United States of America A11
Amendments to the Constitution A22
The Federalist Papers A31
The Anti-Federalist Papers A40
Presidents and Vice Presidents A48
Glossary A51
Endnotes A65
Answer Key A95
Credits A97
Index A99
x x C O N T E N T S
preface
T
his book has been and continues to be dedicated to developing a satisfactory
response to the question more and more Americans are asking: Why should
we be engaged with government and politics? Through the first ten editions,
we sought to answer this question by making the text directly relevant to
the lives of the students who would be reading it. As a result, we tried to make
politics interesting by demonstrating that students’ interests are at stake and that
they therefore need to take a personal, even selfish, interest in the outcomes of
government. At the same time, we realized that students needed guidance in how
to become politically engaged. Beyond providing students with a core of political
knowledge, we needed to show them how they could apply that knowledge as par-
ticipants in the political process. The “Who Participates?” sections in each chapter
help achieve that goal.
As events from the last several years have reminded us, “what government does”
inevitably raises questions about political participation and political equality. The
size and composition of the electorate, for example, affect who is elected to public
office and what policy directions the government will pursue. Hence, the issue of
voter ID laws became important in the 2016 election, with some arguing that these
laws reduce voter fraud and others contending that they decrease participation by
poor and minority voters. Other recent events have underscored how Americans
from different backgrounds experience politics. Arguments about immigration be-
came contentious during the 2016 election as the nation once again debated the
question of who is entitled to be an American and have a voice in determining
what the government does. And charges that the police often use excessive vio-
lence against members of minority groups have raised questions about whether the
government treats all Americans equally. Reflecting all of these trends, this new
Eleventh Edition shows more than any other book on the market (1) how students
are connected to government, (2) why students should think critically about gov-
ernment and politics, and (3) how Americans from different backgrounds experi-
ence and shape politics. These themes are incorporated in the following ways:
• Chapter introductions focus on “What Government Does and Why It
Matters.” In recent decades, cynicism about “big government” has domi-
nated the political zeitgeist. But critics of government often forget that
governments do a great deal for citizens. Every year, Americans are the
beneficiaries of billions of dollars of goods and services from government
programs. Government “does” a lot, and what it does matters a great deal
to everyone, including college students. At the start of each chapter, this
x x i
theme is introduced and applied to the chapter’s topic. The goal is to show
students that government and politics mean something to their daily lives.
• A twenty-first-century perspective on demographic change moves beyond
the book’s strong coverage of traditional civil rights content with expanded
coverage of contemporary group politics.
• New “Who Participates?” infographics at the end of every chapter show
students how different groups of Americans participate in key aspects
of politics and government. Each concludes with a “What You Can Do”
section that provides students with specific, realistic steps they can take to
act on what they’ve learned and get involved in politics.
• “America Side by Side” boxes in every chapter use data figures and tables
to provide a comparative perspective. By comparing political institutions
and behavior across countries, students gain a better understanding of how
specific features of the American system shape politics.
• Up-to-date coverage, with more than 10 pages and numerous graphics on
the 2016 elections, including a five-page section devoted to analysis of the
2016 elections in Chapter 8, as well as updated data, examples, and other
information throughout the book.
• Built-in study guides at the end of each chapter offer valuable learning tools.
A practice quiz and glossary definitions help students review the chapter
material. Each chapter also includes a list of recommended readings to help
students get started on research projects.
• “Politics and Your Future” chapter conclusions give students direct, personal
reasons to care about politics. These sections focus on the political oppor-
tunities and challenges that students will face in their lives as a result of
emerging social, political, demographic, and technological change. The con-
clusions reprise the important point made in the chapter introductions that
government matters and prompt students to consider how political change
will impact their futures.
• This Eleventh Edition is accompanied by InQuizitive, Norton’s award-winning
formative, adaptive online quizzing program. The InQuizitive course for
We the People, Essentials Edition, guides students through questions orga-
nized around the text’s chapter learning objectives to ensure mastery of
the core information and to help with assessment. More information and a
demonstration are available at digital.wwnorton.com/wethepeople11ess.
We continue to hope that our book will itself be accepted as a form of enlight-
ened political action. This Eleventh Edition is another chance. It is an advancement
toward our goal. We promise to keep trying.
x x i i P R E FA C E
acknowledgments
W
e are especially pleased to acknowledge the many colleagues who had a
direct and active role in criticism and preparation of the manuscript. Our
thanks go to:
x x i i i
Fourth Edition Reviewers Sean Conroy, University of New Orleans
Paul Cooke, Cy Fair College
M. E. Banks, Virginia Commonwealth
Vida Davoudi, Kingwood College
University
Robert DiClerico, West Virginia University
Lynn Brink, North Lake College
Corey Ditslear, University of North Texas
Mark Cichock, University of Texas
Kathy Dolan, University of Wisconsin,
at Arlington
Milwaukee
Del Fields, St. Petersburg College
Randy Glean, Midwestern State University
Nancy Kinney, Washtenaw Community
Nancy Kral, Tomball College
College
Mark Logas, Valencia Community College
William Klein, St. Petersburg College
Scott MacDougall, Diablo Valley College
Dana Morales, Montgomery College
David Mann, College of Charleston
Christopher Muste, Louisiana State
Christopher Muste, University of Montana
University
Richard Pacelle, Georgia Southern
Larry Norris, South Plains College
University
David Rankin, State University of New
Sarah Poggione, Florida International
York at Fredonia
University
Paul Roesler, St. Charles Community
Richard Rich, Virginia Tech
College
Thomas Schmeling, Rhode Island College
J. Philip Rogers, San Antonio College
Scott Spitzer, California State
Greg Shaw, Illinois Wesleyan University
University–Fullerton
Tracy Skopek, Stephen F. Austin State
Robert Wood, University of North Dakota
University
Don Smith, University of North Texas
Terri Wright, Cal State, Fullerton Seventh Edition Reviewers
Molly Andolina, DePaul University
Fifth Edition Reviewers Nancy Bednar, Antelope Valley College
Paul Blakelock, Kingwood College
Annie Benifield, Tomball College Amy Brandon, San Jacinto College
Denise Dutton, Southwest Missouri State Jim Cauthen, John Jay College
University Kevin Davis, North Central Texas College
Rick Kurtz, Central Michigan University Louis DeSipio, University of California–
Kelly McDaniel, Three Rivers Community Irvine
College Brandon Franke, Blinn College
Eric Plutzer, Pennsylvania State University Steve Garrison, Midwestern State
Daniel Smith, Northwest Missouri State University
University Joseph Howard, University of Central
Dara Strolovitch, University of Minnesota Arkansas
Dennis Toombs, San Jacinto College– Aaron Knight, Houston Community
North College
Stacy Ulbig, Southwest Missouri State Paul Labedz, Valencia Community College
University Elise Langan, John Jay College
Mark Logas, Valencia Community College
Eric Miller, Blinn College
Sixth Edition Reviewers
Anthony O’Regan, Los Angeles Valley
Janet Adamski, University of Mary College
Hardin–Baylor David Putz, Kingwood College
Greg Andrews, St. Petersburg College Chis Soper, Pepperdine University
Louis Bolce, Baruch College Kevin Wagner, Florida Atlantic University
Darin Combs, Tulsa Community College Laura Wood, Tarrant County College
x x i v A C K N O W L E D G M E N T S
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In the Chaldean Book of Numbers, its location is designated in
numerals, and in the cipher Rosicrucian manuscript, left by Count St.
Germain, it is fully described. In the Assyrian Tablets, it is rendered
gan-dunyas. “Behold,” say the אלהיםEloim of Genesis, “the man is
become as one of us.” The Eloim may be accepted in one sense for
gods or powers, and taken in another one for the Aleim, or priests;
the hierophants initiated into the good and the evil of this world; for
there was a college of priests called the Aleim, while the head of
their caste, or the chief of the hierophants, was known as Java
Aleim. Instead of becoming a neophyte, and gradually obtaining his
esoteric knowledge through a regular initiation, an Adam, or man,
uses his intuitional faculties, and, prompted by the Serpent—Woman
and matter—tastes of the Tree of Knowledge—the esoteric or secret
doctrine—unlawfully. The priests of Hercules, or Mel-Karth, the
“Lord” of the Eden, all wore “coats of skin.” The text says: “And Java
Aleim, made for Adam and his wife כתנות עור, chitonuth our.” The first
Hebrew word, chitun, is the Greek χιτων, chiton. It became a
Slavonic word by adoption from the Bible, and means a coat, an
upper garment.
Though containing the same substratum of esoteric truth as every
early cosmogony, the Hebrew Scripture wears on its face the marks
of its double origin. Its Genesis is purely a reminiscence of the
Babylonian captivity. The names of places, men, and even objects,
can be traced from the original text to the Chaldeans and the
Akkadians, the progenitors and Aryan instructors of the former. It is
strongly contested that the Akkad tribes of Chaldea, Babylonia, and
Assyria were in any way cognate with the Brahmans, of Hindustan;
but there are more proofs in favor of this opinion than otherwise. The
Shemite, or Assyrian, ought, perchance, to have been called the
Turanian, and the Mongolians have been denominated Scyths. But if
the Akkadians ever existed otherwise than in the imagination of
some philologists and ethnologists, they certainly would never have
been a Turanian tribe, as some Assyriologists have striven to make
us believe. They were simply emigrants on their way to Asia Minor
from India, the cradle of humanity, and their sacerdotal adepts tarried
to civilize and initiate a barbarian people. Halevy proved the fallacy
of the Turanian mania in regard to the Akkadian people, whose very
name has been changed a dozen times already; and other scientists
have proved that the Babylonian civilization was neither born nor
developed in that country. It was imported from India, and the
importers were Brahmanical Hindus.
It is the opinion of Professor A. Wilder, that if the Assyrians had
been called Turanians and the Mongolians Scyths, then, in such a
case the wars of Iran and Turan, Zohak and Jemshid, or Yima, would
have been fairly comprehended as the struggle of the old Persians
against the endeavors of the Assyrian satraps to conquer them,
which ended in the overthrow of Nineveh; “the spider weaving her
web in the palace of Afrasiab.”[857]
“The Turanian of Prof. Müller and his school,” adds our
correspondent, “was evidently the savage and nomadic Caucasian,
out of whom the Hamite or Æthiopian builders come; then the
Shemites—perhaps a hybrid of Hamite and Aryan; and lastly the
Aryan—Median, Persian, Hindu; and later, the Gothic and Slavic
peoples of Europe. He supposes the Celt to have been a hybrid,
analogous to the Assyrians—between the Aryan invaders of Europe
and the Iberic (probably Æthiopic) population of Europe.” In such a
case he must admit the possibility of our assertion that the
Akkadians were a tribe of the earliest Hindus. Now, whether they
were Brahmans, from the Brahmanic planisphere proper (40° north
latitude), or from India (Hindustan), or, again, from the India of
Central Asia, we will leave to philologists of future ages to decide.
An opinion which with us amounts to certitude, demonstrated by
an inductive method of our own, which we are afraid will be but little
appreciated by the orthodox methods of modern science, is based
on what will appear to the latter merely circumstantial evidence. For
years we have repeatedly noticed that the same esoteric truths were
expressed in identical symbols and allegories in countries between
which there had never been traced any historical affiliation. We have
found the Jewish Kabala and the Bible repeating the Babylonian
“myths,”[858] and the Oriental and Chaldean allegories, given in form
and substance in the oldest manuscripts of the Siamese Talapoin
(monks), and in the popular but oldest traditions of Ceylon.
In the latter place we have an old and valued acquaintance whom
we have also met in other parts of the globe, a Pali scholar, and a
native Cingalese, who has in his possession a curious palm leaf, to
which, by chemical processes, a timeproof durability has been given,
and an enormous conch, or rather one-half of a conch—for it has
been split in two. On the leaf we saw the representation of a giant of
Ceylonian antiquity and fame, blind, and pulling down—with his
outstretched arms, which are embracing the four central pillars of a
pagoda—the whole temple on a crowd of armed enemies. His hair is
long and reaches nearly to the ground. We were informed by the
possessor of this curious relic, that the blind giant was “Somona, the
Little;” so called in contradistinction with Somona-Kadom, the
Siamese saviour. Moreover, the Pali legend, in its important
particulars, corresponds with that of the biblical Samson.
The shell bore upon its pearly surface a pictorial engraving,
divided in two compartments, and the workmanship was far more
artistic, as to conception and execution, than the crucifixes and other
religious trinkets carved out of the same material in our days, at Jaffa
and Jerusalem. In the first panel is represented Siva, with all his
Hindu attributes, sacrificing his son—whether the “only-begotten,” or
one of many, we never stopped to inquire. The victim is laid on a
funeral pile, and the father is hovering in the air over him, with an
uplifted weapon ready to strike; but the god’s face is turned toward a
jungle in which a rhinoceros has deeply buried its horn in a huge tree
and is unable to extricate it. The adjoining panel, or division,
represents the same rhinoceros on the pile with the weapon plunged
in its side, and the intended victim—Siva’s son—free, and helping
the god to kindle the fire upon the sacrificial altar.
Now, we have but to remember that Siva and the Palentinian Baal,
or Moloch, and Saturn are identical; that Abraham is held until the
present day by the Mahometan Arabs as Saturn in the Kaaba;[859]
that Abraham and Israel were names of Saturn;[860] and that
Sanchoniathon tells us that Saturn offered his only-begotten son as
a sacrifice to his father Ouranos, and even circumcised himself and
forced all his household and allies to do the same,[861] to trace
unerringly the biblical myth to its source. But this source is neither
Phœnician, nor Chaldean; it is purely Indian, and the original of it
may be found in the Maha-Bharata. But, whether Brahmanical or
Buddhistical, it must certainly be much older than the Jewish
Pentateuch, as compiled by Ezra after the Babylonian captivity, and
revised by the Rabbis of the Great Synagogue.
Therefore, we are bold enough to maintain our assertion against
the opinion of many men of learning, whom, nevertheless, we
consider far more learned than ourselves. Scientific induction is one
thing, and knowledge of facts, however unscientific they may seem
at first, is another. But science has discovered enough to inform us
that Sanscrit originals, of Nepaul, were translated by Buddhistic
missionaries into nearly every Asiatic language. Likewise Pali
manuscripts were translated into Siamese, and carried to Burmah
and Siam; it is easy, therefore, to account for the same religious
legends and myths circulating in all these countries. But Manetho
tells us also of Pali shepherds who emigrated westward; and when
we find some of the oldest Ceylonic traditions in the Chaldean
Kabala and Jewish Bible, we must think that either Chaldeans or
Babylonians had been in Ceylon or India, or the ancient Pali had the
same traditions as the Akkadians, whose origin is so uncertain.
Suppose even Rawlinson to be right, and that the Akkadians did
come from Armenia, he did not trace them farther back. As the field
is now opened for any kind of hypothesis, we submit that this tribe
might as well have come to Armenia from beyond the Indus,
following their way in the direction of the Caspian Sea—a part which
was also India, once upon a time—and from thence to the Euxine.
Or they might have come originally from Ceylon by the same way. It
has been found impossible to follow, with any degree of certitude,
the wanderings of these nomadic Aryan tribes; hence we are left to
judge from inference, and by comparing their esoteric myths.
Abraham himself, for all our scientists can know, might have been
one of these Pali shepherds who emigrated West. He is shown to
have gone with his father, Terah, from “Ur of the Chaldees;” and Sir
H. Rawlinson found the Phœnician city of Martu or Marathos
mentioned in an inscription at Ur, and shows it to signify the West.
If their language seems in one sense to oppose their identity with
the Brahmans of Hindustan, yet there are other reasons which make
good our claims that the biblical allegories of Genesis are entirely
due to these nomadic tribes. Their name Ak-ad, is of the same class
as Ad-Am, Ha-va,[862] or Ed-En—“perhaps,” says Dr. Wilder,
“meaning son of Ad, like the sons of Ad in ancient Arabia. In
Assyrian, Ak is creator and Ad-ad is Ad, the father.” In Aramean Ad
also means one, and Ad-ad the only-one; and in the Kabala Ad-am
is the only-begotten, the first emanation of the unseen Creator. Adon
was the “Lord” god of Syria and the consort of Adar-gat, or Aster-‘t,’
the Syrian goddess, who was Venus, Isis, Istar, or Mylitta, etc.; and
each of these was “mother of all living” the Magna Mater.
Thus, while the first, second, and third chapters of Genesis are but
disfigured imitations of other cosmogonies, the fourth chapter,
beginning at the sixteenth verse, and the fifth chapter to the end—
give purely historical facts; though the latter were never correctly
interpreted. They are taken, word for word, from the secret Book of
Numbers, of the Great Oriental Kabala. From the birth of Enoch, the
appropriated first parent of modern Freemasonry, begins the
genealogy of the so-called Turanian, Aryan, and Semitic families, if
such they be correctly. Every woman is an euhemerized land or city;
every man and patriarch a race, a branch, or a subdivision of a race.
The wives of Lamech give the key to the riddle which some good
scholar might easily master, even without studying the esoteric
sciences. “And Ad-ah bare Jabal: he was the father of such as dwell
in tents, and of such as have cattle,” nomadic Aryan race; “ ... and
his brother was Jubal; he was the father of all such as handle the
harp and organ; ... and Zillah bare Tubal-Cain, an instructor of every
artificer in brass and iron,” etc. Every word has a significance; but it
is no revelation. It is simply a compilation of the most historical facts,
although history is too perplexed upon this point to know how to
claim them. It is from the Euxine to Kashmere, and beyond that we
must search for the cradle of mankind and the sons of Ad-ah; and
leave the particular garden of Ed-en on the Euphrates to the college
of the weird astrologers and magi, the Aleim.[863] No wonder that the
Northern seer, Swedenborg, advises people to search for the lost
word among the hierophants of Tartary, China, and Thibet; for it is
there, and only there now, although we find it inscribed on the
monuments of the oldest Egyptian dynasties.
The grandiose poetry of the four Vedas; the Books of Hermes; the
Chaldean Book of Numbers; the Nazarene Codex; the Kabala of the
Tanaïm; the Sepher Jezira; the Book of Wisdom, of Schlomah
(Solomon); the secret treatise on Muhta and Badha,[864] attributed
by the Buddhist kabalists to Kapila, the founder of the Sankhya
system; the Brahmanas;[865] the Stan-gyour,[866] of the Thibetans;
all these volumes have the same groundwork. Varying but in
allegories they teach the same secret doctrine which, when once
thoroughly eliminated, will prove to be the Ultima Thulè of true
philosophy, and disclose what is this lost word.
It is useless to expect scientists to find in these works anything of
interest except that which is in direct relation to either philology or
comparative mythology. Even Max Müller, as soon as he refers to
the mysticism and metaphysical philosophy scattered through the old
Sanscrit literature, sees in it naught but “theological absurdities” and
“fantastic nonsense.”
Speaking of the Brahmanas, all full of mysterious, therefore, as a
matter of course, absurd, meanings, we find him saying: “The
greater portion of them is simply twaddle, and what is worse,
theological twaddle. No person who is not acquainted beforehand
with “the place which the Brahmanas fill in the history of the Indian
mind, could read more than ten pages without being disgusted.”[867]
We do not wonder at the severe criticism of this erudite scientist.
Without a clew to the real meaning of this “twaddle” of religious
conceptions, how can they judge of the esoteric by the exoteric? We
find an answer in another of the highly-interesting lectures of the
German savant: “No Jew, no Roman, no Brahman ever thought of
converting people to his own national form of worship. Religion was
looked upon as private or national property. It was to be guarded
against strangers. The most sacred names of the gods, the prayers
by which their favor could be gained, were kept secret. No religion
was more exclusive than that of the Brahmans.”[868]
Therefore, when we find scholars who imagine, because they
have learned the meaning of a few exoteric rites from a srotriya, a
Brahman priest initiated in the sacrificial mysteries, that they are
capable of interpreting all the symbols, and have sifted the Hindu
religions, we cannot help admiring the completeness of their
scientific delusions. The more so, since we find Max Müller himself
asserting that since “a Brahman was born—nay, twice-born, and
could not be made, not even the lowest caste, that of the Sudras,
would open its ranks to a stranger.” How much less likely that he
would allow that stranger to unveil to the world his most sacred
religious Mysteries, the secret of which has been guarded so
jealousy from profanation throughout untold ages.
No; our scientists do not—nay, cannot understand correctly the old
Hindu literature, any more than an atheist or materialist is able to
appreciate at their just value the feelings of a seer, a mystic, whose
whole life is given to contemplation. They have a perfect right to
soothe themselves with the sweet lullaby of their self-admiration, and
the just consciousness of their great learning, but none at all to lead
the world into their own error, by making it believe that they have
solved the last problem of ancient thought in literature, whether
Sanscrit or any other; that there lies not behind the external
“twaddle” far more than was ever dreamed of by our modern exact
philosophy; or that above and beyond the correct rendering of
Sanscrit words and sentences there is no deeper thought, intelligible
to some of the descendants of those who veiled it in the morning
hours of earth’s day, if they are not to the profane reader.
We do not feel in the least astonished that a materialist, and even
an orthodox Christian, is unable to read either the old Brahmanical
works or their progeny, the Kabala, the Codex of Bardesanes, or the
Jewish Scripture without disgust at their immodesty and apparent
lack of what the uninitiated reader is pleased to call “common
sense.” But if we can hardly blame them for such a feeling,
especially in the case of the Hebrew, and even the Greek and Latin
literature, and are quite ready to agree with Professor Fiske that “it is
a mark of wisdom to be dissatisfied with imperfect evidence;” on the
other hand we have a right to expect that they should recognize that
it is no less a mark of honesty to confess one’s ignorance in cases
where there are two sides to the question, and in the solution of
which the scientist may as easily blunder as any ignoramus. When
we find Professor Draper, in his definition of periods in the
Intellectual Development of Europe, classifying the time from the
days of Socrates, the precursor and teacher of Plato, to Karneades,
as “the age of faith;” and that from Philo to the destruction of the
Neo-platonic schools by Justinian—the “age of decrepitude,” we may
be allowed to infer that the learned professor knows as little about
the real tendency of Greek philosophy and the Attic schools as he
understood the true character of Giordano Bruno. So when we see
one of the best of Sanscrit scholars stating on his own unsupported
authority that the “greater portion of the Brahmanas is simply
theological twaddle,” we deeply regret to think that Professor Müller
must be far better acquainted with the old Sanscrit verbs and nouns
than with Sanscrit thought; and that a scholar so uniformly disposed
to do justice to the religions and the men of old should so effectually
play into the hands of Christian theologians. “What is the use of
Sanscrit?” exclaims Jacquemont, who alone has made more false
statements about the East than all the Orientalists put together. At
such a rate there would be none indeed. If we are to exchange one
corpse for another, then we may as well dissect the dead letter of the
Jewish Bible as that of the Vedas. He who is not intuitionally vivified
by the religious spirit of old, will never see beyond the exoteric
“twaddle.”
When first we read that “in the cavity of the cranium of
Macroposopos—the Long-Face—lies hidden the aërial Wisdom
which nowhere is opened; and it is not discovered, and not opened;”
or again, that “the nose of the ‘ancient of days’ is Life in every part;”
we are inclined to regard it as the incoherent ravings of a lunatic.
And when, moreover, we are apprized by the Codex Nazaræus that
“she, the Spiritus,” invites her son Karabtanos, “who is frantic and
without judgment,” to an unnatural crime with his own mother, we are
pretty well disposed to throw the book aside in disgust. But is this
only meaningless trash, expressed in rude and even obscene
language? No more can it be judged by external appearance than
the sexual symbols of the Egyptian and Hindu religions, or the
coarse frankness of expression of the “holy” Bible itself. No more
than the allegory of Eve and the tempting serpent of Eden. The ever-
insinuating, restless spirit, when once it “falls into matter,” tempts
Eve, or Hava, which bodily represents chaotic matter “frantic and
without judgment.” For matter, Karabtanos, is the son of Spirit, or the
Spiritus of the Nazarenes, the Sophia-Achamoth, and the latter is the
daughter of the pure, intellectual spirit, the divine breath. When
science shall have effectually demonstrated to us the origin of
matter, and proved the fallacy of the occultists’ and old philosophers
who held (as their descendants now hold) that matter is but one of
the correlations of spirit, then will the world of skeptics have a right to
reject the old Wisdom, or throw the charge of obscenity in the teeth
of the old religions.