![Ethernet: The Definitive Guide, Second Edition
by Charles E. Spurgeon and Joann Zimmerman
Copyright © 2014 Charles E. Spurgeon and Joann Zimmerman. All rights reserved.
Printed in the United States of America.
Published by O’Reilly Media, Inc., 1005 Gravenstein Highway North, Sebastopol, CA 95472.
O’Reilly books may be purchased for educational, business, or sales promotional use. Online editions are
alsoavailableformosttitles(http://my.safaribooksonline.com).Formoreinformation,contactourcorporate/
institutional sales department: 800-998-9938 or corporate@oreilly.com.
Editor: Meghan Blanchette
Production Editor: Nicole Shelby
Copyeditor: Rachel Head
Proofreader: Jasmine Kwityn
Indexer: Judy McConville
Cover Designer: Randy Comer
Interior Designer: David Futato
Illustrator: Rebecca Demarest
March 2014: Second Edition
Revision History for the Second Edition:
2014-03-11: First release
See http://oreilly.com/catalog/errata.csp?isbn=9781449361846 for release details.
Nutshell Handbook, the Nutshell Handbook logo, and the O’Reilly logo are registered trademarks of O’Reilly
Media, Inc. Ethernet: The Definitive Guide, the image of an octopus, and related trade dress are trademarks
of O’Reilly Media, Inc.
Many of the designations used by manufacturers and sellers to distinguish their products are claimed as
trademarks.Wherethosedesignationsappearinthisbook,andO’ReillyMedia,Inc.wasawareofatrademark
claim, the designations have been printed in caps or initial caps.
While every precaution has been taken in the preparation of this book, the publisher and authors assume
no responsibility for errors or omissions, or for damages resulting from the use of the information contained
herein.
ISBN: 978-1-449-36184-6
[LSI]](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-9-320.jpg)
![expressions) to “asself or cognose”—let alone intercranialise[121]
(!!)—the hylo-idealistic theories, however profound and
philosophical these may be, who, having so far come into direct
contact with only the images thereof “subjected by his own
egoity” (i.e. as words and sentences), who could avoid feeling
his hair standing on end, over “his organs of mentation,” while
spelling out such terrible words as “vesiculo-neurosis in
conjunction with medico-psychological symptomatology,” “auto-
centricism,” and the like? Such interminable, outlandish,
multisyllabled and multicipital, newly-coined compound terms
and whole sentences, maybe, and no doubt are, highly learned
and scientific. They may be most expressive of true, real
meaning, to a specialist of Dr. Lewins’ powers of thought;
nevertheless, I make bold to say, that they are far more
calculated to obscure than to enlighten the ordinary reader. In
our modern day, when new philosophies spring out from the
spawn of human overworked intellect like mushrooms from their
mycelium after a rainy morning, the human brain and its
capacities ought to be taken into a certain thoughtful
consideration, and spared useless labour. Notwithstanding Dr.
Lewins’ praiseworthy efforts to prove that brain (as far as we
understand his aspirations and teachings) is the only reality in
the whole kosmos, its limitations are painfully evident, on the
whole. As philanthropists and theosophists, we entreat the
founder of Hylo-Idealism and his disciples to be merciful to their
new god, the “Ego-Brain,” and not tax too heavily its powers, if
they would see it happily reign. For otherwise, it is sure to
collapse before the new theory—or, let us call it philosophy—is
even half appreciated by that “Ego-Brain.”
* *
By speaking as we do, we are only pursuing a life-long policy.
We have criticized and opposed the coinage of hard Greek and
Latin words by the New York Pantarchists; laughed at Hæckel’s
pompous tendency to invent thirty-three syllabled terms, and
speak of the perigenesis of plastidules, instead of honest](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-29-320.jpg)
![Dr. Lewins is among those who regard consciousness as a
function of the nerve-tissue; and in this aspect, he is an
uncompromising materialist. Yet, on the other hand, he holds
that the Universe, God, and thought, have no reality whatever,
apart from the individual Ego. The Ego is again resolvable into
brain-process. We thus arrive at the doctrine that Brain is the
workshop in which all our ideas of external things are originated.
Apart from brain there is no Ego, no external world. What, then,
is the Brain itself—this solitary object in a void universe? Hylo-
Idealism does not say. Thus, the author cannot escape the
confusion of thought which his unique working-union of
materialism and idealism involves. The oscillation between these
two poles is strikingly apparent in the subjoined quotations. At
one point Matter is discussed as if it were an objective reality; at
another, it is regarded as a mere “phantasm of the Ego.” The
Brain alone survives throughout in solitary state. We quote from
the two pamphlets—
Matter Asserted.
“Matter, organic and inorganic, is now fully known ... to perform all material
operations.”
—Auto-Centricism, p. 40.
“Man is all body and matter.”
—Do, p. 40.
“Abstract thought [is] neuropathy ... disease of the nervous centres.”
—Humanism versus Theism, p. 25.
“What we call mind ... is a function of certain nerve structures in the
organism.”
—Humanism v. Theism, p. 24.
Matter Denied.
“All discovery is ... a subjective phenomenon.”
—Humanism v. Theism, p. 17.
“All things are for us but modes of perception.”—[Mental figments].
The “celestial vault and garniture of Earth,” are “a mere projection of our
own inner consciousness.”
—Humanism v. Theism, p. 17.
“We get rid of Matter altogether.”
—Humanism v. Theism, p. 17.](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-31-320.jpg)
![meanings, and for the purposes of descriptive Archæology the
more superficial of these meanings are sufficient. Ignorance of
the deeper meaning may indeed be bliss for the Archæologist,
for it necessitates an amount of ingenuity in the fitting together
of “remains,” that commands the admiration of the public, and is
productive in the Archæological bosom of that agreeable
sensation known as “fancying oneself.” As a laborious collector
and compiler, and an ingenious worker-up of materials into
interesting reading, too much can hardly be said in Mr. King’s
praise, and had he a greater intuitional power, and a knowledge
of esoteric religion, his great industry and erudition would make
his writings valuable even to students of Occultism.
Since the publication of the former edition of his work, twenty-
three years ago, Mr. King has come across and read the Pistis
Sophia. The discovery of this, the only remaining Gnostic Gospel,
or rather, Gospel fragment, is attributed to Schwartze, and the
Latin translation to Petermann (in 1853). But Mr. King does not
seem to be aware that as far back as 1843, another and ampler
copy than that in the British Museum was in the hands of a
Russian Raskolnik (dissident), a Cossack, who lived and married
in Abyssinia; and another is in the possession of an Englishman,
an Occultist, now in the United States, who brought it from
Syria. It seems a pity that in the interim Mr. King did not also
read Isis Unveiled, by H. P. Blavatsky, published by Bouton in
New York in 1876, as its perusal would have saved him a
somewhat absurd and ludicrous blunder. In his Preface, Mr. King
says:—“There seems to be reason for suspecting that the Sibyl
of Esoteric Buddhism drew the first notions of her new religion
from the analysis of the inner man, as set forth in my first
edition.”[122]
The only person to whom this passage could apply is
one of the Editors, the author of Isis Unveiled. And this, her first
publication, contains the same and only doctrine she has always,
or ever, promulgated. Isis Unveiled has passed through eight
editions, and has been read by many thousands of persons; and
not only they, but everyone who is not strangely ignorant of the
very literature with which it was Mr. King’s business to make](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-36-320.jpg)
![ancestors of the editors of the Jewish World must have been the
victims of “suggestion,” when, snubbing Jeremiah (and not
entirely without good reason),they declared to him:
“As for the word that thou hast spoken unto us in the name of the Lord, we
will not hearken unto thee. But we will certainly do whatsoever thing goeth
forth out of our own mouth, to burn incense unto the Queen of Heaven[123] ...
as we have done, we, AND OUR FATHERS, our kings, and our princes, in the cities
of Judah, and in the streets of Jerusalem, for then had we plenty of victuals,
and were well, and saw no evil. But since we left off to burn incense to the
Queen of Heaven, and to pour out drink offerings unto her ... and (to) make
her cakes to worship her ... we have wanted all things, and have been
consumed by the sword and by the famine....” (Jer. xliv. 16, 17, 18, 19).
Thus, according to their own confession, it is not “at times”
that the Jews made cakes for, and worshipped Astoreth and the
strange gods, but constantly: doing, moreover, as their
forefathers, kings and princes did.
“Bad history”? And what was the “golden calf” but the sacred
heifer, the symbol of the “Great Mother,” first the planet Venus,
and then the moon? For the esoteric doctrine holds (as the
Mexicans held) that Venus, the morning star, was created before
the sun and moon; metaphorically, of course, not astronomically,
[124]
the assumption being based upon, and meaning that which
the Nazars and the Initiate alone understood among the Jews,
but that the writers of the Jewish World are not supposed to
know. For the same reason the Chaldeans maintained that the
moon was produced before the sun (see Babylon—Account of
Creation, by George Smith). The morning star, Lucifer-Venus was
dedicated to that Great Mother symbolized by the heifer or the
“Golden Calf.” For, as says Mr. G. Massey in his lecture on “The
Hebrews and their Creations,” “This (the Golden Calf) being of
either sex, it supplied a twin-type for Venus, as Hathor or Ishtar
(Astoreth), the double star, that was male at rising, and female
at sunset” She is the “Celestial Aphrodite,” Venus Victrix
νιχηφόρος associated with Ares (see Pausanias i, 8, 4, 11, 25, 1).
We are told that “happily for them (the Jews) there was no
Jewish Astoreth.” The Jewish World has yet to learn, we see,](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-40-320.jpg)
![59. So medicine is, in the Shakespearian use of the word, and also from its
Greek derivation, not to give drugs, but to cure or heal.
60. The discoverer of the new power now known as the Keeley-motor and
inter-etheric force.
61. Co-operative, that is to say, in the sense that the various sections and
individual members of society shall willingly co-operate, being fully conscious
of their interdependance.
St. George Lane Fox.
62. Socialists who consider their Christianity to supply them with sufficient
motives for their Socialism. They do not strictly form a sect either of Socialists
or of Christians.
63. This word, of course, is employed in the general sense, without any
reference to the physical character which the revolution may assume. It may
be attended with violence, or it may be as peaceful as, for instance, the
religious revolution accomplished by Constantine in the fourth century. All I
am postulating is a more or less sudden transformation of the existing social
order, effected by one of those impulses with which evolution seems to
complete its periods, and of which Theosophy may some day afford the
explanation.
64. The only kind to which T. B. H.’s remarks are in any way applicable.
65. I do not, of course, mean to predict that “sin” (or its Theosophical
equivalent) would die out. It is, after all, a relative matter to the capacities
and potentialities of the individual and his surroundings. Under Socialism,
sensuality, social or plutocratic pride, and other sins fostered by the present
order, would simply give way to ambition (to obtain popular distinction, e.g.,
as an artist or inventor) and perhaps to magic and other at present
unfashionable vices.
66. It is somewhat difficult to follow the argument of this passage, unless
the meaning of the words is explained. The Lion of the House of Judah is
equivalent to “the Lord” and to “the Victor” mentioned below. In the writer’s
phraseology “Victor is the symbol of the Trinity of Wisdom, Love, Truth.” Now
the Lion is symbolical of Wisdom; but, as it is impossible to sever one element
of the Trinity from another, it is necessary to remember that whenever the
word wisdom is used it carries with it the other two as well. The above
sentence would then seem to mean the conjunction of the male and female
principles to effect the purpose of the manifestation of the Trinity above
mentioned; by which manifestation all ignorance is dispelled. [Ed.]](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-48-320.jpg)
![67. Judah means praised; the true idea being the Lord be praised. Too
much attention cannot be paid to the meanings of the words used in the
sacred writings of all nations and peoples.
68. i.e. the Queen, on whose lands the Sun never sets; it must be
remembered that—“neither is the woman without the man, nor the man
without the woman in the Lord.”—(1 Corinthians xi, 11.)
69. “And no man can say Jesus is Lord (i.e. Victor), but in the Holy Spirit.”—
(1 Corinthians xii., 3, Revised Version.) It is especially necessary to remember
that whenever allusion is made to Victoria, it is not Her Most Gracious Majesty
who is meant but the unseen Victoria whose outward manifestation the
Queen is alleged to be. It is as though the Queen is the mouth-piece of the
intelligence behind, as the Foreign Secretary may be the mouth-piece of the
Foreign policy of the Government. The language used is purely symbolical and
by using words as symbols an esoteric meaning is attached to the most
commonplace events in life. It is a truly occult argument, but one which
matter-of-fact people will regard as nonsensical. [Ed.]
70. According to the explanations of the writer (v. supra), The World
signifies a state of ignorance and darkness. Taken in this sense the above
sentence becomes a truism. [Ed.]
71. Ignorance is the equivalent of the Body, which is the Cross. By this light
the Wisdom means the life of the Spirit. [Ed.]
72. To say that Man was created ignorant for a great purpose would argue
the idea of a creator, according to orthodox ideas. But the writer is known to
repudiate this idea entirely. It is difficult, therefore, to see what he means,
unless it is that the man of flesh was ushered into existence by an evolution
which he has not yet completed—ignorant, to acquire knowledge gradually.
[Ed.]
73. This is a very optimistic view of the case, and we can only hope to see
it realised. The article “Signs of the Times” agrees with the views of the writer
of this article. There is a development going on, but the forces against which
it has to contend are too dense for an early realisation of this dreamlike
Golden Age. It is too good to be true; but that it is possible to help it is also
true. The Kingdom of Heaven may be taken by violence, and an entrance
effected in an instant, but the process of attaining the position whence the
attack may be delivered, is one extending over years. No student of occultism
needs to be told this. [Ed.]](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-49-320.jpg)
![74. David means beloved; he was the first King of Israel, chosen of the
Spirit. Israel means one who strives with God—i.e. one who strives against
ignorance in order that he may be blessed together with his posterity. It was
a name given to Jacob when he wrestled with the Angel (Genesis xxxii., 28),
and applies to all who contend on the side of the Deity.
75. In the writer’s phraseology, Judah is the equivalent of Erin in this case.
It becomes exceedingly difficult to follow his meaning, for as everything is the
equivalent of everything else, we are landed in a hopeless maze of paradox.
On the principle that there is no truth without a paradox, there must be a
great truth in this article (as there is), but its disentanglement is a matter of
much labour and thought. The line of argument is the Judah meaning “be
praised”—certain people who praised or followed the Lord (or Wisdom) were
“oppressed and laid aside their harps.” There are people unjustly oppressed in
Ireland, not by the outer troubles, but by the causes of the undoubted misery
which prevails there. Consequently, the daughters of Judah and Erin are
equivalent terms and interchangeable as symbols. The fact is that the author
uses a peculiar cryptogram, as he himself states. [Ed.]
76. See “The Mother, the woman clothed with the Sun,” Vols. I. and II.; and
also the celebrated picture of “The Woman clothed with the Sun,” by Carl
Müller.
77. i.e., The Sceptre that endureth.
78. Revelation, xii.
79. The Queen of the South or Zenith (i.e. the most supreme point of the
Heavens) who shall rise in judgment with this generation (see Matthew xii,
42), She’ba represents two Hebrew words (Shebhā and Shebhȧ). The first of
these is an obscure term, compared by Gesenius with the Ethiopic for “man”;
the second signifies an oath or covenant.
80. i.e., The Christ, the Messiah.
81. i.e., The man of “Sol” or the Sun. Hence, Christians worship on Sunday
instead of on the Sabbath or on Saturday, as the Jews worship.
82. i.e., Theosophy, or the hidden outcome of the hidden wisdom of the
ages.
83. The word χρεών is explained by Herodotus (7. 11. 7.) as that which an
oracle declares, and τὸ χρεών is given by Plutarch (Nic. 14.) as “fate,”
“necessity.” Vide Herod, 7. 215; 5. 108; and Sophocles, Phil. 437.](https://image.slidesharecdn.com/37880-250414194335-c86053e6/85/Ethernet-The-Definitive-Guide-2nd-Edition-Charles-E-Spurgeon-50-320.jpg)
Ethernet The Definitive Guide 2nd Edition Charles E. Spurgeon
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- 5. Ethernet The Definitive Guide 2nd Edition Charles E. Spurgeon Digital Instant Download Author(s): Charles E. Spurgeon, Joann Zimmerman ISBN(s): 9781449361846, 1449361846 Edition: 2 File Details: PDF, 19.42 MB Year: 2014 Language: english
- 8. Charles E. Spurgeon and Joann Zimmerman SECOND EDITION Ethernet: The Definitive Guide
- 9. Ethernet: The Definitive Guide, Second Edition by Charles E. Spurgeon and Joann Zimmerman Copyright © 2014 Charles E. Spurgeon and Joann Zimmerman. All rights reserved. Printed in the United States of America. Published by O’Reilly Media, Inc., 1005 Gravenstein Highway North, Sebastopol, CA 95472. O’Reilly books may be purchased for educational, business, or sales promotional use. Online editions are alsoavailableformosttitles(http://my.safaribooksonline.com).Formoreinformation,contactourcorporate/ institutional sales department: 800-998-9938 or corporate@oreilly.com. Editor: Meghan Blanchette Production Editor: Nicole Shelby Copyeditor: Rachel Head Proofreader: Jasmine Kwityn Indexer: Judy McConville Cover Designer: Randy Comer Interior Designer: David Futato Illustrator: Rebecca Demarest March 2014: Second Edition Revision History for the Second Edition: 2014-03-11: First release See http://oreilly.com/catalog/errata.csp?isbn=9781449361846 for release details. Nutshell Handbook, the Nutshell Handbook logo, and the O’Reilly logo are registered trademarks of O’Reilly Media, Inc. Ethernet: The Definitive Guide, the image of an octopus, and related trade dress are trademarks of O’Reilly Media, Inc. Many of the designations used by manufacturers and sellers to distinguish their products are claimed as trademarks.Wherethosedesignationsappearinthisbook,andO’ReillyMedia,Inc.wasawareofatrademark claim, the designations have been printed in caps or initial caps. While every precaution has been taken in the preparation of this book, the publisher and authors assume no responsibility for errors or omissions, or for damages resulting from the use of the information contained herein. ISBN: 978-1-449-36184-6 [LSI]
- 10. Table of Contents Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv Part I. Introduction to Ethernet 1. The Evolution of Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 History of Ethernet 3 The Aloha Network 4 The Invention of Ethernet 4 Reinventing Ethernet 6 Reinventing Ethernet for Twisted-Pair Media 7 Reinventing Ethernet for 100 Mb/s 8 Reinventing Ethernet for 1000 Mb/s 8 Reinventing Ethernet for 10, 40, and 100 Gb/s 9 Reinventing Ethernet for New Capabilities 9 Ethernet Switches 10 The Future of Ethernet 10 2. IEEE Ethernet Standards. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Evolution of the Ethernet Standard 11 Ethernet Media Standards 13 IEEE Supplements 13 Draft Standards 14 Differences Between DIX and IEEE Standards 15 Organization of IEEE Standards 16 The Seven Layers of OSI 16 IEEE Sublayers Within the OSI Model 18 Levels of Compliance 20 The Effect of Standards Compliance 20 IEEE Media System Identifiers 21 iii
- 11. 10 Megabit per Second (Mb/s) Media Systems 21 100 Mb/s Media Systems 23 1000 Mb/s Media Systems 24 10 Gb/s Media Systems 24 40 Gb/s Media Systems 25 100 Gb/s Media Systems 25 3. The Ethernet System. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 The Four Basic Elements of Ethernet 27 The Ethernet Frame 28 The Media Access Control Protocol 30 Hardware 33 Network Protocols and Ethernet 36 Best-Effort Delivery 36 Design of Network Protocols 37 Protocol Encapsulation 38 Internet Protocol and Ethernet Addresses 39 Looking Ahead 41 4. The Ethernet Frame and Full-Duplex Mode. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 The Ethernet Frame 44 Preamble 46 Destination Address 46 Source Address 48 Q-Tag 48 Envelope Prefix and Suffix 49 Type or Length Field 50 Data Field 51 FCS Field 52 End of Frame Detection 52 Full-Duplex Media Access Control 53 Full-Duplex Operation 53 Effects of Full-Duplex Operation 55 Configuring Full-Duplex Operation 55 Full-Duplex Media Support 56 Full-Duplex Media Segment Distances 56 Ethernet Flow Control 57 PAUSE Operation 58 High-Level Protocols and the Ethernet Frame 60 Multiplexing Data in Frames 60 IEEE Logical Link Control 61 iv | Table of Contents
- 12. The LLC Sub-Network Access Protocol 62 5. Auto-Negotiation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 Development of Auto-Negotiation 64 Auto-Negotiation for Fiber Optic Media 65 Basic Concepts of Auto-Negotiation 65 Auto-Negotiation Signaling 67 FLP Burst Operation 68 Auto-Negotiation Operation 72 Parallel Detection 74 Operation of Parallel Detection 74 Parallel Detection and Duplex Mismatch 75 Auto-Negotiation Completion Timing 76 Auto-Negotiation and Cabling Issues 77 Limiting Ethernet Speed over Category 3 Cable 78 Cable Issues and Gigabit Ethernet Auto-Negotiation 79 Crossover Cables and Auto-Negotiation 79 1000BASE-X Auto-Negotiation 80 Auto-Negotiation Commands 81 Disabling Auto-Negotiation 82 Auto-Negotiation Debugging 82 General Debugging Information 83 Debugging Tools and Commands 84 Developing a Link Configuration Policy 86 Link Configuration Policies for Enterprise Networks 87 Issues with Manual Configuration 87 6. Power Over Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89 Power Over Ethernet Standards 89 Goals of the PoE Standard 90 Devices That May Be Powered Over Ethernet 91 Benefits of PoE 91 PoE Device Roles 92 PoE Type Parameters 93 PoE Operation 94 Power Detection 94 Power Classification 95 Link Power Maintenance 97 Power Fault Monitoring 97 PoE and Cable Pairs 98 PoE and Ethernet Cabling 101 PoE Power Management 102 Table of Contents | v
- 13. PoE Power Requirements 102 PoE Port Management 103 PoE Monitoring and Power Policing 103 Vendor Extensions to the Standard 105 Cisco UPoE 105 Microsemi EEPoE 105 Power over HDBaseT (POH) 105 Part II. Ethernet Media Systems 7. Ethernet Media Signaling and Energy Efficient Ethernet. . . . . . . . . . . . . . . . . . . . . . . . 109 Media Independent Interfaces 111 Ethernet PHY Components 112 Ethernet Signal Encoding 113 Baseband Signaling Issues 113 Baseline Wander and Signal Encoding 114 Advanced Signaling Techniques 115 Ethernet Interface 115 Higher-Speed Ethernet Interfaces 116 Energy Efficient Ethernet 117 IEEE EEE Standard 118 EEE Operation 119 Impact of EEE Operation on Latency 121 EEE Power Savings 122 8. 10 Mb/s Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125 10BASE-T Media System 125 10BASE-T Ethernet Interface 126 Signal Polarity and Polarity Reversal 126 10BASE-T Signal Encoding 126 10BASE-T Media Components 128 Connecting a Station to 10BASE-T Ethernet 130 10BASE-T Link Integrity Test 130 10BASE-T Configuration Guidelines 131 Fiber Optic Media Systems (10BASE-F) 131 Old and New Fiber Link Segments 132 10BASE-FL Signaling Components 133 10BASE-FL Ethernet Interface 133 10BASE-FL Signal Encoding 133 10BASE-FL Media Components 134 10BASE-FL Fiber Optic Characteristics 134 vi | Table of Contents
- 14. Alternate 10BASE-FL Fiber Optic Cables 135 Fiber Optic Connectors 135 Connecting a 10BASE-FL Ethernet Segment 136 10BASE-FL Link Integrity Test 136 10BASE-FL Configuration Guidelines 137 9. 100 Mb/s Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 100BASE-X Media Systems 139 Fast Ethernet Twisted-Pair Media Systems (100BASE-TX) 140 100BASE-TX Signaling Components 140 100BASE-TX Ethernet Interface 140 100BASE-TX Signal Encoding 141 100BASE-TX Media Components 145 100BASE-TX Link Integrity Test 146 100BASE-TX Configuration Guidelines 146 Fast Ethernet Fiber Optic Media Systems (100BASE-FX) 146 100BASE-FX Signaling Components 147 100BASE-FX Signal Encoding 147 100BASE-FX Media Components 147 100BASE-FX Fiber Optic Characteristics 150 Alternate 100BASE-FX Fiber Optic Cables 150 100BASE-FX Link Integrity Test 150 100BASE-FX Configuration Guidelines 150 Long Fiber Segments 151 10. Gigabit Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153 Gigabit Ethernet Twisted-Pair Media Systems (1000BASE-T) 153 1000BASE-T Signaling Components 154 1000BASE-T Signal Encoding 155 1000BASE-T Media Components 158 1000BASE-T Link Integrity Test 159 1000BASE-T Configuration Guidelines 159 Gigabit Ethernet Fiber Optic Media Systems (1000BASE-X) 159 1000BASE-X Signaling Components 160 1000BASE-X Link Integrity Test 160 1000BASE-X Signal Encoding 160 1000BASE-X Media Components 161 1000BASE-X Fiber Optic Specifications 164 1000BASE-SX Loss Budget 164 1000BASE-LX Loss Budget 166 1000BASE-LX/LH Long Haul Loss Budget 166 1000BASE-SX and 1000BASE-LX Configuration Guidelines 167 Table of Contents | vii
- 15. Differential Mode Delay 167 Mode-Conditioning Patch Cord 168 11. 10 Gigabit Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171 10 Gigabit Standards Architecture 172 10 Gigabit Ethernet Twisted-Pair Media Systems (10GBASE-T) 173 10GBASE-T Signaling Components 174 10GBASE-T Signal Encoding 175 10GBASE-T Media Components 177 10GBASE-T Link Integrity Test 180 10GBASE-T Configuration Guidelines 180 10GBASE-T Short-Reach Mode 181 10GBASE-T Signal Latency 181 10 Gigabit Ethernet Short Copper Cable Media Systems (10GBASE-CX4) 182 10 Gigabit Ethernet Short Copper Direct Attach Cable Media Systems (10GSFP+Cu) 183 10GSFP+Cu Signaling Components 184 10GSFP+Cu Signal Encoding 186 10GSFP+Cu Link Integrity Test 187 10GSFP+Cu Configuration Guidelines 187 10 Gigabit Ethernet Fiber Optic Media Systems 187 10 Gigabit LAN PHYs 189 10 Gb/s Fiber Optic Media Specifications 191 10 Gigabit WAN PHYs 193 12. 40 Gigabit Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195 Architecture of 40 Gb/s Ethernet 196 PCS Lanes 196 40 Gigabit Ethernet Twisted-Pair Media Systems (40GBASE-T) 201 40 Gigabit Ethernet Short Copper Cable Media Systems (40GBASE-CR4) 202 40GBASE-CR4 Signaling Components 204 40GBASE-CR4 Signal Encoding 205 QSFP+ Connectors and Multiple 10 Gb/s Interfaces 206 40 Gigabit Ethernet Fiber Optic Media Systems 207 40 Gb/s Fiber Optic Media Specifications 211 40GBASE-LR4 Wavelengths 213 40 Gigabit Extended Range 214 13. 100 Gigabit Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215 Architecture of 100 Gb/s Ethernet 215 PCS Lanes 216 100 Gigabit Ethernet Twisted-Pair Media Systems 219 viii | Table of Contents
- 16. 100 Gigabit Ethernet Short Copper Cable Media Systems (100GBASE-CR10) 219 100GBASE-CR10 Signal Encoding 222 100 Gigabit Ethernet Fiber Optic Media Systems 223 Cisco CPAK Module for 100 Gigabit Ethernet 224 100 Gb/s Fiber Optic Media Specifications 225 14. 400 Gigabit Ethernet. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231 400 Gb/s Ethernet Study Group 232 400 Gb/s Standardization 232 Proposed 400 Gb/s Operation 232 Part III. Building an Ethernet System 15. Structured Cabling. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237 Structured Cabling Systems 238 The ANSI/TIA/EIA Cabling Standards 239 Solving the Problems of Proprietary Cabling Systems 239 ISO and TIA Standards 240 The ANSI/TIA Structured Cabling Documents 240 Elements of the Structured Cabling Standards 241 Star Topology 242 Twisted-Pair Categories 244 Minimum Cabling Recommendation 246 Ethernet and the Category System 246 Horizontal Cabling 247 Horizontal Channel and Basic Link 248 Cabling and Component Specifications 249 Category 5 and 5e Cable Testing and Mitigation 250 Cable Administration 250 Identifying Cables and Components 251 Class 1 Labeling Scheme 251 Documenting the Cabling System 253 Building the Cabling System 253 Cabling System Challenges 254 16. Twisted-Pair Cables and Connectors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257 Horizontal Cable Segment Components 257 Twisted-Pair Cables 258 Twisted-Pair Cable Signal Crosstalk 260 Twisted-Pair Cable Construction 260 Twisted-Pair Installation Practices 263 Table of Contents | ix
- 17. Eight-Position (RJ45-Style) Jack Connectors 264 Four-Pair Wiring Schemes 265 Tip and Ring 265 Color Codes 265 Wiring Sequence 266 Modular Patch Panels 269 Work Area Outlets 270 Twisted-Pair Patch Cables 270 Twisted-Pair Patch Cable Quality 270 Telephone-Grade Patch Cables 271 Twisted-Pair Ethernet and Telephone Signals 272 Equipment Cables 272 50-Pin Connectors and 25-Pair Cables 273 25-Pair Cable Harmonica Connectors 273 Building a Twisted-Pair Patch Cable 273 Installing an RJ45 Plug 274 Ethernet Signal Crossover 278 10BASE-T and 100BASE-T Crossover Cables 279 Four-Pair Crossover Cables 280 Auto-Negotiation and MDIX Failures 281 Identifying a Crossover Cable 282 17. Fiber Optic Cables and Connectors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283 Fiber Optic Cable 283 Fiber Optic Core Diameters 284 Fiber Optic Modes 285 Fiber Optic Bandwidth 286 Fiber Optic Loss Budget 287 Fiber Optic Connectors 289 ST Connectors 289 SC Connectors 290 LC Connectors 290 MPO Connectors 291 Building Fiber Optic Cables 292 Fiber Optic Color Codes 293 Signal Crossover in Fiber Optic Systems 294 Signal Crossover in MPO Cables 294 Part IV. Ethernet Switches and Network Design 18. Ethernet Switches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299 x | Table of Contents
- 18. Basic Switch Functions 300 Bridges and Switches 300 What Is a Switch? 301 Operation of Ethernet Switches 301 Address Learning 303 Traffic Filtering 305 Frame Flooding 306 Broadcast and Multicast Traffic 306 Combining Switches 308 Forwarding Loops 308 The Spanning Tree Protocol 309 Switch Performance Issues 316 Packet Forwarding Performance 316 Switch Port Memory 317 Switch CPU and RAM 317 Switch Specifications 317 Basic Switch Features 321 Switch Management 321 Packet Mirror Ports 322 Switch Traffic Filters 322 Virtual LANs 323 802.1Q Multiple Spanning Tree Protocol 325 Quality of Service (QoS) 326 19. Network Design with Ethernet Switches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327 Advantages of Switches in Network Designs 327 Improved Network Performance 327 Switch Hierarchy and Uplink Speeds 329 Uplink Speeds and Traffic Congestion 330 Multiple Conversations 331 Switch Traffic Bottlenecks 332 Hierarchical Network Design 333 Network Resiliency with Switches 336 Spanning Tree and Network Resiliency 337 Routers 339 Operation and Use of Routers 339 Routers or Bridges? 340 Special-Purpose Switches 342 Multilayer Switches 342 Access Switches 343 Stacking Switches 343 Industrial Ethernet Switches 344 Table of Contents | xi
- 19. Wireless Access Point Switches 344 Internet Service Provider Switches 345 Metro Ethernet 345 Data Center Switches 346 Advanced Switch Features 349 Traffic Flow Monitoring 349 sFlow and NetFlow 349 Power over Ethernet 350 Part V. Performance and Troubleshooting 20. Ethernet Performance. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 353 Performance of an Ethernet Channel 354 Performance of Half-Duplex Ethernet Channels 354 Persistent Myths About Half-Duplex Ethernet Performance 354 Simulations of Half-Duplex Ethernet Channel Performance 357 Measuring Ethernet Performance 360 Measurement Time Scale 361 Data Throughput Versus Bandwidth 364 Network Design for Best Performance 367 Switches and Network Bandwidth 367 Growth of Network Bandwidth 368 Changes in Application Requirements 368 Designing for the Future 369 21. Network Troubleshooting. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371 Reliable Network Design 372 Network Documentation 373 Equipment Manuals 374 System Monitoring and Baselines 374 The Troubleshooting Model 375 Fault Detection 377 Gathering Information 378 Fault Isolation 378 Determining the Network Path 379 Duplicating the Symptom 379 Binary Search Isolation 380 Troubleshooting Twisted-Pair Systems 381 Twisted-Pair Troubleshooting Tools 381 Common Twisted-Pair Problems 381 Troubleshooting Fiber Optic Systems 385 xii | Table of Contents
- 20. Fiber Optic Troubleshooting Tools 385 Common Fiber Optic Problems 386 Data Link Troubleshooting 387 Collecting Data Link Information 387 Collecting Information with Probes 388 Network-Layer Troubleshooting 388 Part VI. Appendixes A. Resources. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393 B. Half-Duplex Operation with CSMA/CD. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 403 C. External Transceivers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 427 Glossary. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 449 Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 463 Table of Contents | xiii
- 22. Preface This is a book about Ethernet, the world’s most popular network technology, which allows you to connect a variety of computers together with a low-cost and extremely flexible network system. Ethernet is found on a wide variety of devices, and this wide‐ spread support, coupled with its low cost and high flexibility, are major reasons for its popularity. The Ethernet standard has grown to over 3,700 pages, and it covers a multitude of Ethernet technologies designed for multiple environments. Ethernet is used to build home networks, office and campus network systems, as well as wide area networks that span cities and countries. There are Ethernet systems designed for networking a neigh‐ borhood, as well as Ethernets designed for networking inside automobiles to link the multiple computers found there these days. Thegoalofthisbookistoprovideacomprehensiveandpracticalsourceforinformation on the most widely used Ethernet technologies in a single volume. This book describes the varieties of Ethernet commonly used in homes, offices, and campus networks, as well as several systems typically used in data centers and server machine rooms. These include the most widely used set of Ethernet media systems: 10 Mb/s Ethernet, 100 Mb/s Fast Ethernet, and 1000 Mb/s Gigabit Ethernet, as well as 10 Gigabit and 40 and 100 Gigabit Ethernet. We also describe full-duplex Ethernet, Ethernet Auto-Negotiation, Power over Ethernet, Energy Efficient Ethernet, structured cabling systems, network design with Ethernet switches, network management, network troubleshooting tech‐ niques, and more. To provide the most accurate information possible, we referred to the complete set of official Ethernet standards while writing this book. Our experience includes working with Ethernet technology since the early 1980s, and many hard-won lessons in network design and operation based on that experience have made their way into this edition. xv
- 23. Ethernet Is Everywhere Ethernet is the most widely used networking technology, and Ethernet networks are everywhere. There are a number of factors that have helped Ethernet to become so popular. Among these factors are cost, scalability, reliability, and widely available man‐ agement tools. Cost The rapid evolution of new capabilities in Ethernet has been accompanied by an equally rapid decrease in the cost of Ethernet equipment. The widespread adoption of Ethernet technology created a large and fiercely competitive Ethernet marketplace, which serves to drive down the cost of networking components. The consumer wins out in the pro‐ cess, with the marketplace providing a wide range of competitively priced Ethernet components to choose from. Scalability The first industry-wide Ethernet standard was published over 30 years ago, in 1980. This standard defined a 10 megabits per second (Mb/s) system, which was very fast for the time. The development of the 100 Mb/s Fast Ethernet system in 1995 provided a tenfold increase in speed. Following on that success came the development of twisted- pair Gigabit Ethernet in 1999. Network interfaces that can automatically support 10, 100, and 1000 Mb/s operation of twisted-pair media systems are widely available, mak‐ ing the support of high-performance networking easy to accomplish. Applications tend to grow to fill all available bandwidth. To manage the constant in‐ crease in network usage, the 10 Gigabit Ethernet standard was developed in 2002, and most recently the 40 and 100 Gigabit systems were standardized in 2010. All of this progress in Ethernet capabilities makes it possible for a network manager to provide high-speed backbone systems and connections to high-performance servers. Desktop machines can be connected to an Ethernet link that can operate at 10 Mb/s Ethernet, 100 Mb/s Fast Ethernet, or Gigabit Ethernet speeds, as required. Network routers and switches can use 10 Gigabit and 40 or 100 Gigabit links for network back‐ bones, and data centers can connect to high-performance servers at 10, 40, or even 100 gigabits per second (Gb/s). Reliability Ethernet is simple and robust and reliably delivers data day in and day out at sites all over the world. Ethernet based on twisted-pair media was introduced in 1987, making it possible to provide Ethernet signals over a structured cabling system. xvi | Preface
- 24. Structured cabling provides a data delivery system for a building that is modeled on high-reliability cabling practices originally developed for the telephone system. This makes it possible to install a standards-based cabling system for Ethernet that is highly reliable and easy to manage. Widely Available Management Tools The widespread acceptance of Ethernet brings with it the wide availability of Ethernet management and troubleshooting tools. Management tools based on standards such as the Simple Network Management Protocol (SNMP) make it possible for network ad‐ ministrators to keep track of an entire campus full of Ethernet equipment from a central location. Management capabilities embedded in Ethernet switches and computer in‐ terfaces provide powerful network monitoring and troubleshooting capabilities. Design for Reliability Amajorgoalofthisbookistohelpyoudesignandimplementreliablenetworks,because network reliability is of paramount importance to users and organizations. Access to the Internet and information sharing between networked computers is an essential fea‐ ture of today’s world, and if the network fails, everything comes to a halt. This book shows you how to design reliable networks, how to monitor them and keep them work‐ ing reliably, and how to fix them should something fail. The wide range of Ethernet components and cabling systems available today provides enormous flexibility, making it possible to build an Ethernet to fit just about any cir‐ cumstance. However, all this flexibility does have a price. The many varieties of Ethernet each have their own components and their own configuration rules, which can make the life of a network designer complex. Designing and implementing a reliable Ethernet system requires that you understand how all the bits and pieces fit together, and that you follow the official guidelines for the configuration of the media systems. To help you with that task, this book provides the configuration guidelines for the widely used media systems. Downtime is Expensive Avoiding network downtime is important for a number of reasons, not least of which is the cost of a network outage. Some quick “back of the envelope” calculations can show how expensive network downtime can be. Let’s assume that there are 1,000 network users at the Amalgamated Widget Company, and that their average annual salary in‐ cluding all overhead (benefits, etc.) is $100,000. That comes to $100 million a year in employee costs. Let’s further assume that everyone in the company depends on the network to get their work done, and that the network is used 40 hours a week, for about 50 weeks of the year. Preface | xvii
- 25. That’s2,000hoursofnetworkoperation.Dividingtheannualemployeecostbythehours of network operation shows that the network is supporting $50,000 per hour of em‐ ployee cost during the year. Let’s further assume that when we total up all of the network outages over the period of a year in our hypothetical corporation, we find that the network was down just 1% of the time (99% uptime, or “two nines”). That sounds like really good uptime, but that small fraction of 2,000 hours represents a total of 20 hours of network outage. Twenty hours of network downtime at $50,000/hour is $1,000,000 in lost productivity due to network outage. Obviously,ourexampleisvery“quickanddirty.”Wedidn’tbothertocalculatetheimpact of network outages during times when no one is around but when the network is still nevertheless supporting critically important servers. Also, we’re assuming that a net‐ work failure brings all operations to a halt, instead of trying to factor in the varying effects of localized failures that cause outages on only a portion of the network system. Nordowetrytoestimatehowmuchotherworkpeoplecouldgetdonewhilethenetwork is down, which would tend to lessen the impact. However, the main point is clear: even relatively small amounts of network downtime can cost quite a lot in lost productivity. That’s why it’s worth investing extra time, effort, and money to create the most reliable network system you can afford. How to Use This Book The goal of this book is to provide the information needed for you to understand and operate any Ethernet system. For example, if you are a newcomer to Ethernet and you need to know how twisted-pair Ethernet systems work, then you can start with Part I. After reading those chapters, you can go to the twisted-pair media chapters in Part II, as well as the twisted-pair cabling information in Part III. Twisted-pair cables are con‐ nected together to form a network using switches, and these are described in Part IV. Experts in Ethernet can use the book as a reference guide and jump directly to those chapters that contain the information they need. Organization of This Book The purpose of this book is to provide a comprehensive and practical guide to the Ethernet system and the Ethernet devices and components commonly used in office and building networks. The emphasis is on practical issues, with minimal theory and jargon. Chapters are kept as self-contained as possible, and many examples and illus‐ trations are provided. The book is organized into six parts to make it easier to find the specific information you need. xviii | Preface
- 26. Discovering Diverse Content Through Random Scribd Documents
- 28. Literary Jottings HYLO-IDEALISM versus “LUCIFER,” and the “ADVERSARY.” Under the head of Correspondence in the present number, two remarkable letters are published. (See Text.) Both come from fervent Hylo-Idealists—a Master and Disciple, if we mistake not— and both charge the “Adversary,” one, of a “slighting,” the other, of a “hostile notice” of Hylo-Idealism, in the September number of “Lucifer.” * * Such an accusation is better met and answered in all sincerity; and, therefore, the reply is, a flat denial of the charge. No slight —nor hostility either, could be shown to “Hylo-Idealism,” as the “little stranger” in the happy family of philosophies was hitherto as good as unknown to “Lucifer’s” household gods. It was chaff, if anything, but surely no hostility; and even that was concerned with only some dreadful words and sentences, with reference to the new teaching, and had nothing whatever to do with Hylo- Idealism proper—a terra incognita for the writer at the time. But now that three pamphlets from the pens of our two correspondents have been received in our office, for review, and carefully read, Hylo-Idealism begins to assume a more tangible form before the reviewer’s eye. It becomes easier to separate the grain from the chaff, the theory from the (no doubt) scientific, nevertheless, most irritating, words in which it is presented to the reader. * * This is meant in all truth and sincerity. The remarks which our two correspondents have mistaken for expressions of hostility, were as justified then, as they are now. What ordinary mortal, we ask, before he had time (to use Dr. Lewins’ happiest
- 29. expressions) to “asself or cognose”—let alone intercranialise[121] (!!)—the hylo-idealistic theories, however profound and philosophical these may be, who, having so far come into direct contact with only the images thereof “subjected by his own egoity” (i.e. as words and sentences), who could avoid feeling his hair standing on end, over “his organs of mentation,” while spelling out such terrible words as “vesiculo-neurosis in conjunction with medico-psychological symptomatology,” “auto- centricism,” and the like? Such interminable, outlandish, multisyllabled and multicipital, newly-coined compound terms and whole sentences, maybe, and no doubt are, highly learned and scientific. They may be most expressive of true, real meaning, to a specialist of Dr. Lewins’ powers of thought; nevertheless, I make bold to say, that they are far more calculated to obscure than to enlighten the ordinary reader. In our modern day, when new philosophies spring out from the spawn of human overworked intellect like mushrooms from their mycelium after a rainy morning, the human brain and its capacities ought to be taken into a certain thoughtful consideration, and spared useless labour. Notwithstanding Dr. Lewins’ praiseworthy efforts to prove that brain (as far as we understand his aspirations and teachings) is the only reality in the whole kosmos, its limitations are painfully evident, on the whole. As philanthropists and theosophists, we entreat the founder of Hylo-Idealism and his disciples to be merciful to their new god, the “Ego-Brain,” and not tax too heavily its powers, if they would see it happily reign. For otherwise, it is sure to collapse before the new theory—or, let us call it philosophy—is even half appreciated by that “Ego-Brain.” * * By speaking as we do, we are only pursuing a life-long policy. We have criticized and opposed the coinage of hard Greek and Latin words by the New York Pantarchists; laughed at Hæckel’s pompous tendency to invent thirty-three syllabled terms, and speak of the perigenesis of plastidules, instead of honest
- 30. whirling atoms—or whatever he means; and derided the modern psychists for calling simple thought transference “telepathic impact.” And now, we tearfully beg Dr. Lewins, in the interests of humanity, to have pity on his poor readers: for, unless he hearkens to our advice, we shall be compelled, in dire self- defence, to declare an open war to his newly-coined words. We shall fight the usurper “Solipsism” in favour of the legitimate king of the Universe—Egoism—to our last breath. * * At the same time, as we have hitherto been ignorant of the latest philosophy, described by Mr. H. L. Courtney as “the greatest change in human thought,” may we be permitted to enquire whether it is spelt as its Founder spells it, namely, “Hylo- Idealism,” or as his disciple, Mr. Courtney does, who writes Hylo- Ideaism? Is the latter a schism, an improvement on the original name, a lapsus calami, or what? And now, having disburdened our heart of a heavy weight, we may proceed to give an opinion (so far very superficial), on the three Hylo-Idealistic (or Ideaistic) pamphlets. Under the extraordinary title of “AUTO-CENTRICISM” and “HUMANISM versus THEISM,” or “Solipsism (Egoism)=Atheism” (W. Stewart & Co., 41, Farringdon Street, E.C.; and Freethought Publishing Co., 63, Fleet Street, E.C.)—Dr. Lewins publishes a series of letters on the subject of the philosophy of which he is the founder. It is impossible not to feel admiration for the manner in which these letters are written. They show a great deal of sincere conviction and deep thought, and give evidence of a most wide and varied reading. However his readers may dissent from the writer’s conclusions, the research with which he has strengthened his theory, cannot fail to attract their attention, and smooth their way through the somewhat tortuous labyrinth of arguments before them. But—
- 31. Dr. Lewins is among those who regard consciousness as a function of the nerve-tissue; and in this aspect, he is an uncompromising materialist. Yet, on the other hand, he holds that the Universe, God, and thought, have no reality whatever, apart from the individual Ego. The Ego is again resolvable into brain-process. We thus arrive at the doctrine that Brain is the workshop in which all our ideas of external things are originated. Apart from brain there is no Ego, no external world. What, then, is the Brain itself—this solitary object in a void universe? Hylo- Idealism does not say. Thus, the author cannot escape the confusion of thought which his unique working-union of materialism and idealism involves. The oscillation between these two poles is strikingly apparent in the subjoined quotations. At one point Matter is discussed as if it were an objective reality; at another, it is regarded as a mere “phantasm of the Ego.” The Brain alone survives throughout in solitary state. We quote from the two pamphlets— Matter Asserted. “Matter, organic and inorganic, is now fully known ... to perform all material operations.” —Auto-Centricism, p. 40. “Man is all body and matter.” —Do, p. 40. “Abstract thought [is] neuropathy ... disease of the nervous centres.” —Humanism versus Theism, p. 25. “What we call mind ... is a function of certain nerve structures in the organism.” —Humanism v. Theism, p. 24. Matter Denied. “All discovery is ... a subjective phenomenon.” —Humanism v. Theism, p. 17. “All things are for us but modes of perception.”—[Mental figments]. The “celestial vault and garniture of Earth,” are “a mere projection of our own inner consciousness.” —Humanism v. Theism, p. 17. “We get rid of Matter altogether.” —Humanism v. Theism, p. 17.
- 32. “The whole objective world ... is phenomenal or ideal.” —Auto-Centricism, p. 9. “Everything is spectral” (i.e., unreal). —Ibid, p. 13. Matter is at one time credited with a real being, and again resolved into a mere mental figment as circumstances demand. If Matter is, as the author frequently states, unreal, it is, at least clear that the brain, one of its many phases, goes with it!! As to the learned doctor’s assertion that perception is relative, a theory which runs through his whole work, we have but one answer. This conception is, in no sense whatever, a monopoly of Hylo-Idealists, as Dr. Lewins appears to think. The illusory nature of the phenomenal world—of the things of sense—is not only a belief common to the old Brahminical metaphysics, and to the majority of modern psychologists, but it is also a vital tenet of Theosophy. The latter distinctly realises matter as a “bundle of attributes,” ultimately resolvable into the subjective sensations of a “percipient.” The connection of this simple truth with the hylo- idealistic denial of soul is not apparent. Its acceptance has, also, no bearing on the problem as to whether there may not exist a duality—within the limits of manifested being—or contrast between Mind and the Substance of matter. This Cosmic Duality is symbolised by the Vedantins in the relations between the Logos and Mulaprakriti—i.e., the Universal Spirit and the “material” basis (or root) of the objective planes of nature. The Monism, then, of Dr. Lewins and other negative thinkers of the day, is evidently at fault, when applied to unify the contrast of mental and material facts in the conditioned universe. Beyond the latter, it is indeed valid, but that is scarcely a question for practical philosophy. To close with a reference this once to Dr. Lewins’ letter (see “Correspondence” in the text), in which he makes his subsequent assertion to the effect that God is the “functional (sic) image,” of the Ego, we should prefer to suggest that all individual “selves” are but dim reflections of the universal soul of
- 33. the Kosmos. The orthodox concept of God is not, as he contends, a myth or phantasm of the brain; it is rather an expression of a vague consciousness of the universal, all- pervading Logos. It is because Self pinions man within a narrow sphere “beyond which mortal mind can never range,” that the destruction of the personal sense of separateness is indispensable to the Occultist. “THE NEW GOSPEL OF HYLO-IDEALISM, or Positive Agnosticism,” (Freethought Publishing Co., 73, Fleet Street, E. C. Price 3d.), is another pamphlet on the same subject, in which Mr. Herbert L. Courtney contributes his quota to the discussion of the “Brain Theory of mind and matter.” He is, if we mistake not, an avowed disciple of Dr. Lewins, and, perhaps, identical with the “C. N.,” who watched over the cradle of the “new philosophy.” The whole gist of the latter may be summed up as an attempt to frame a working-union of Materialism and Idealism. This result is effected on two lines (1) in the acceptance of the idealistic theorem, that the so-called external world only exists in our consciousness; and (2) in the designation of that consciousness, in its turn, as a mere function of Brain. The first of these contentions is unquestionably valid, in so far as it concerns the world of appearances, or Maya; it is, however, as “old as the hills,” and incorporated into the Hylo- Ideal argument from anterior sources. The second is untenable, for the simple reason that on the premises of the new creed itself, the brain, as an object of perception, can possess no reality outside of the Ego. Hegelians might reply that Brain is but an i.e. of the Ego, and cannot hence determine the existence of the latter—its creator. Metaphysicism will, however, find much to interest them in Mr. Courtney’s brochure, representative, as it is, of the new and more subtle phase into which modern scepticism is entering.
- 34. Some expressions we may demur to—e.g., “That which we see is not Sirius, but the light-wave.” So far from the light-wave being “seen,” it is a mere working hypothesis of Science. All we experience is the retinal sensation, the objective counterpart to which is a matter of pure inference. So far as we can learn, Hylo- Idealism is chiefly based upon gigantic paradoxes, and even contradictions in terms. For, with regard to the speculations anent the Noumenon (p. 8.) what justification can be found for terming it “Matter,” especially as it is said to be “unknowable”? Obviously it may be of the nature of mind, or—something Higher. How is the Hylo-Idealist to know? “LAYS OF ROMANCE AND CHIVALRY,” by Mr. W. Stewart Ross. (Stewart and Co., Farringdon Street.) In this neat little volume the author presents to the reader a collection of vigorous verse, mostly of chivalrous character. Some of these pieces, such as the “Raid of Vikings” and “Glencoe,” are of merit, despite an occasional echo of Walter Scott, whose style seems to have had a considerable modifying influence on the author’s diction. It is in the “Bride of Steel” that this feature is most noticeable— “I love thee with a warrior’s love, My Sword, my Life, my Bride! Dear, dear as ever knighthood bore, Though yet no gout of battle-gore Thy virgin blade hath dyed!” Apart from this unconscious influence of the great Scottish bard, the ring of originality and feeling which characterises Mr. Stewart Ross’s poetry is most refreshing. The little volume sparkles with the vein of romance, and after perusing it, in spite of occasional anachronisms and other literary errors, we are not surprised to hear of the favourable reception hitherto accorded to it.
- 35. In the Secular Review for November 26th, Mr. Beatty makes an attack upon a former article in Lucifer, entitled “The Origin of Evil.” We find, however, Mr. Beatty exhibiting crass ignorance of the ideas he criticises, as when, for instance, he speaks of the “Buddhistic” Parabram (sic). To begin with, every tyro in Oriental philosophy knows that “Parabrahm” is a Hindu Vedantic idea, and has no connection whatever with Buddhist thought. If Mr. Beatty wishes to become a serious critic, he must first learn the a, b, c, of the subject with which he professes to deal. His article is unfinished, but it seems only fair at the present stage to call his attention to so glaring an error. THE GNOSTICS AND THEIR REMAINS, ANCIENT AND MEDIÆVAL. By C. W. King, M.A. Second Edition. David Nutt, 270 Strand, London, 1887. pp. 466, 8vo. It would be unfair to the erudite and painstaking author of “The Gnostics and Their Remains” for a reviewer to take the title of his book as altogether appropriate, for it suggests too high a standard of criticism. Mr. King says in the introduction that his book is intended to be subsidiary to the valuable treatise of M. Matter, adding: “I refer the reader to him for the more complete elucidation of the philosophy of Gnosticism, and give my full attention to its Archæological side.” The italics are the author’s, and they disarm criticism as far as the philosophical side of Gnosticism is concerned; for thus italicised, this passage is, at the outset, as plain a confession as could, in conscience, be expected of an author of a fact which the reader would probably have found out for himself, before he closed the volume: namely, that the work is chiefly valuable as an Archæological compendium of “Gnostic Remains.” Unfortunately, the most interesting point about the Gnostics is their philosophy, of which their Archæological remains are, properly speaking, little more than illustrations. But the fact is, that the hard-shelled Archæologist is the last man in the world to appreciate the real esoteric signification of symbolism. All true symbols have many
- 36. meanings, and for the purposes of descriptive Archæology the more superficial of these meanings are sufficient. Ignorance of the deeper meaning may indeed be bliss for the Archæologist, for it necessitates an amount of ingenuity in the fitting together of “remains,” that commands the admiration of the public, and is productive in the Archæological bosom of that agreeable sensation known as “fancying oneself.” As a laborious collector and compiler, and an ingenious worker-up of materials into interesting reading, too much can hardly be said in Mr. King’s praise, and had he a greater intuitional power, and a knowledge of esoteric religion, his great industry and erudition would make his writings valuable even to students of Occultism. Since the publication of the former edition of his work, twenty- three years ago, Mr. King has come across and read the Pistis Sophia. The discovery of this, the only remaining Gnostic Gospel, or rather, Gospel fragment, is attributed to Schwartze, and the Latin translation to Petermann (in 1853). But Mr. King does not seem to be aware that as far back as 1843, another and ampler copy than that in the British Museum was in the hands of a Russian Raskolnik (dissident), a Cossack, who lived and married in Abyssinia; and another is in the possession of an Englishman, an Occultist, now in the United States, who brought it from Syria. It seems a pity that in the interim Mr. King did not also read Isis Unveiled, by H. P. Blavatsky, published by Bouton in New York in 1876, as its perusal would have saved him a somewhat absurd and ludicrous blunder. In his Preface, Mr. King says:—“There seems to be reason for suspecting that the Sibyl of Esoteric Buddhism drew the first notions of her new religion from the analysis of the inner man, as set forth in my first edition.”[122] The only person to whom this passage could apply is one of the Editors, the author of Isis Unveiled. And this, her first publication, contains the same and only doctrine she has always, or ever, promulgated. Isis Unveiled has passed through eight editions, and has been read by many thousands of persons; and not only they, but everyone who is not strangely ignorant of the very literature with which it was Mr. King’s business to make
- 37. himself conversant, are perfectly aware that the two large volumes which compose that work are entirely devoted to a defence of the philosophy, science, and religion of the ancients, especially of the old Aryans, whose religion can hardly be called a “new” one, still less—“Esoteric Buddhism.” If properly spelt, however, the latter word, or Buddhism, ought to be written with one “d,” as in this case it means Wisdom. But “Budhism,” or the wisdom-religion of the Aryans, was still less a religion, in the exoteric sense, than is Buddhism, but rather a philosophy. In that part of Isis Unveiled which treats of the Gnostics, Mr. King will find a few quotations from his writings side by side with quotations from other writers on the same subject; but he will find no “new religion” there, or anywhere else, in the works of H. P. Blavatsky. And, if anyone drew the “first notions” of their religion from his “analysis of the inner man,” it must have been the early Aryans, who, unfortunately, have neglected to acknowledge the obligation. What makes Mr. King’s self- complacency the more ridiculous, is that in his preface he himself accuses someone else of “the grave error of representing their (the Gnostics’) doctrines as novel, and the pure inventions of the persons who preached them.” And in another place he confesses that he owes to Matter the first idea which has now become a settled conviction with him, that “the seeds of the gnosis were originally of Indian growth.” If Matter “faintly discerned” this truth, on the other hand Bailly, Dupuis, and others had seen it quite clearly, and had declared it most emphatically. So that Mr. King’s “discovery” is neither very new nor very original. Mr. King must be aware that of late years immense additions have been made to western knowledge of eastern philosophies and religions—a new region in ancient literature having, in fact, been opened up by the labours of Orientalists, both European and Eastern. A study of these Oriental systems throws a strong though often a false light upon the inner meaning of Gnostic symbolism and ideas generally, which Mr. King acknowledges to have come from Indian sources; and certainly the reader has a
- 38. right to expect a little more knowledge in that direction from a writer of Mr. King’s pretensions, than is displayed. For example, in the section about Buddhism in the work before us: one is tempted sometimes to ask whether it is flippancy or superficiality that is the matter with the author—when he calls the ancient Indian gymnosophists “fakirs,” and confounds them with Buddhists. Surely he need hardly be told that fakirs are Mahomedans, and that the Gymnosophists he mentions were Brahmin Yogis. The work, however, is a valuable one in its way; but the reader should not forget that “there seems reason for suspecting” that the author does not always know exactly what he is talking about, whenever he strays too far from Archæology, on which he is no doubt an authority. THE JEWISH WORLD enters bravely enough (in its issue of the 11th November 1887) on its new character of professor of symbology and History. It accuses in no measured terms one of the editors of Lucifer of ignorance; and criticises certain expressions used in our October number, in a foot-note inserted to explain why the “Son of the Morning” Lucifer is called in Mr. G. Massey’s little poem, “Lady of Light.” The writer objects, we see, to Lucifer-Venus being called in one of its aspects “the Jewish Astoreth;” or to her having ever been offered cakes by the Jews. As explained in a somewhat confused sentence: “There was no Jewish Astoreth, though the Syrian goddess, Ashtoreth, or Astarte, often appears in Biblical literature, the moon goddess, the complement of Baal, the Sun God.” This, no doubt, is extremely learned and conveys quite new information. Yet such an astounding statement as that the whole of the foot-note in Lucifer is “pure imagination and bad history” is very risky indeed. For it requires no more than a stroke or two of our pen to make the whole edifice of this denial tumble on the Jewish World and mangle it very badly. Our contemporary has evidently forgotten the wise proverb that bids one to let
- 39. “sleeping dogs lie,” and therefore, it is with the lofty airs of superiority that he informs his readers that though the Jews in Palestine lived surrounded with (? sic) this pagan form of worship, and may, at times, (?!) have wandered towards it, they had nothing in their worship in common with Chaldean or Syrian beliefs in multiplicity of deities? (!!) This is what any impartial reader might really term “bad history,” and every Bible worshipper describe as a direct lie given to the Lord God of Israel. It is more than suppressio veri suggestio falsi, for it is simply a cool denial of facts in the face of both Bible and History. We advise our critic of the Jewish World to turn to his own prophets, to Jeremiah, foremost of all. We open “Scripture” and find in it: “the Lord God” while accusing his “backsliding Israel and treacherous Judah” of following in “the ways of Egypt and of Assyria,” of drinking the waters of Sihor, and “serving strange Gods” enumerating his grievances in this wise: “According to the number of thy cities are thy gods, O Judah, (Jer. ii. 28.). “Ye have turned back to the iniquities of your forefathers who went after other gods to serve them (xi.) ... according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars unto Baal” (Ib.). So much for Jewish monotheism. And is it any more “pure imagination” to say that the Jews offered cakes to their Astoreth and called her “Queen of Heaven”? Then the “Lord God” must, indeed, be guilty of more than “a delicate expansion of facts” when thundering to, and through, Jeremiah:— “Seest thou not what they do in the cities of Judah, and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough TO MAKE CAKES to the Queen of Heaven, and to pour out drink offerings unto the gods.” (Jer. vii. 17-18). “The Jews may AT TIMES” only (?) have wandered towards pagan forms of worship but “had nothing in common in it with Syrian beliefs in multiplicity of deities.” Had they not? Then the
- 40. ancestors of the editors of the Jewish World must have been the victims of “suggestion,” when, snubbing Jeremiah (and not entirely without good reason),they declared to him: “As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven[123] ... as we have done, we, AND OUR FATHERS, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem, for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the Queen of Heaven, and to pour out drink offerings unto her ... and (to) make her cakes to worship her ... we have wanted all things, and have been consumed by the sword and by the famine....” (Jer. xliv. 16, 17, 18, 19). Thus, according to their own confession, it is not “at times” that the Jews made cakes for, and worshipped Astoreth and the strange gods, but constantly: doing, moreover, as their forefathers, kings and princes did. “Bad history”? And what was the “golden calf” but the sacred heifer, the symbol of the “Great Mother,” first the planet Venus, and then the moon? For the esoteric doctrine holds (as the Mexicans held) that Venus, the morning star, was created before the sun and moon; metaphorically, of course, not astronomically, [124] the assumption being based upon, and meaning that which the Nazars and the Initiate alone understood among the Jews, but that the writers of the Jewish World are not supposed to know. For the same reason the Chaldeans maintained that the moon was produced before the sun (see Babylon—Account of Creation, by George Smith). The morning star, Lucifer-Venus was dedicated to that Great Mother symbolized by the heifer or the “Golden Calf.” For, as says Mr. G. Massey in his lecture on “The Hebrews and their Creations,” “This (the Golden Calf) being of either sex, it supplied a twin-type for Venus, as Hathor or Ishtar (Astoreth), the double star, that was male at rising, and female at sunset” She is the “Celestial Aphrodite,” Venus Victrix νιχηφόρος associated with Ares (see Pausanias i, 8, 4, 11, 25, 1). We are told that “happily for them (the Jews) there was no Jewish Astoreth.” The Jewish World has yet to learn, we see,
- 41. that there would have been no Greek Venus Aphrodite; no Ourania, her earlier appellation; nor would she have been confounded with the Assyrian Mylitta (Herod, 1, 199; Pausan., 1, 14, 7; Hesiod, Μυληταν την Ουρανιαν Ασσυριοι) had it not been for the Phœnicians and other Semites. We say the “Jewish Astoreth,” and we maintain what we say, on the authority of the Iliad, the Odyssey, of Renan, and many others. Venus Aphrodite is one with the Astarte, Astoreth, etc. of the Phœnicians, and she is one (as a planet) with “Lucifer” the “Morning Star.” So far back as the days of Homer, she was confounded with Kypris, an Oriental goddess brought by the Phœnician Semites from their Asiatic travels (Iliad, V, 330, 422, 260). Her worship appears first at Cythere, a Phœnician settlement depôt or trade-establishment (Odys., VIII. 362.; Walcker, griech. götterl. I, 666.) Herodotus shows that the sanctuary of Ascalon, in Syria, was the most ancient of the fanes of Aphrodite Ourania (I, 105): and Decharme tells us in his Mythologie de la Grèce Antique, that whenever the Greeks alluded to the origin of Aphrodite they designated her as Ourania, an epithet translated from a semitic word, as Jupiter Epouranios of the Phœnician inscriptions, was the Samemroum of Philo of Byblos, according to Renan (Mission de Phenicie). Astoreth was a goddess of generation, presiding at human birth (as Jehovah was god of generation, foremost of all). She was the moon-goddess, and a planet at the same time, whose worship originated with the Phœnicians and Semites. It flourished most in the Phœnician settlements and colonies in Sicily, at Eryax. There hosts of Hetairae were attached to her temples, as hosts of Kadeshim, called by a more sincere name in the Bible, were, to the house of the Lord, “where the women wove hangings for the grove” (II. Kings, xxiii, 7). All this shows well the Semitic provenance of Astoreth-Venus in her capacity of “great Mother.” Let us pause. We advise sincerely the Jewish World to abstain from throwing stones at other peoples’ beliefs, so long as its own faith is but a house of glass. And though Jeremy Taylor may think that “to be proud of one’s learning is the greatest ignorance,” yet, in this case it is but simple justice
- 42. to say that it is really desirable for our friends the Jews that the writer in Lucifer of the criticised note about Astoreth should know less of history and the Bible, and her unlucky critic in the Jewish World learn a little more about it. “Adversary.”
- 43. Theosophical and Mystic Publications THE THEOSOPHIST for October opens with the first of a series of articles on the “Elohistic Cosmogony.” The views put forward by the writer are certainly both striking and original, and, although Dr. Pratt diverges very considerably from the recognised standard of kabalistic orthodoxy, his interpretation of the Jewish version of cosmic evolution will assuredly excite considerable interest. Following on Dr. Pratt’s learned article, come a few— unfortunately, too few—pages of extremely interesting notes on the Folk-lore of the Himalayan tribes, contributed by Captain Banon. The Theosophist has often been indebted to Captain Banon for similar notes respecting such little known tribes and people; and it is much to be regretted that the many members of the Theosophical Society who reside in or visit such out-of- the-way places, do not make it a rule to collect these traditions and send them for publication in the Theosophist or one of the other Theosophical magazines. Dr. Hartmann continues his series of “Rosicrucian Letters,” with a number of extracts from the papers of Karl von Eckartshausen, who died in 1792. Dr. Hartmann deserves the gratitude of all students for rendering accessible these records and notes of past generations of “seekers after the Truth.” Dr. Buck contributes a pithy and thoughtful article on “The Soul Problem,” and Mr. Lazarus continues his exposition of the kabalistic doctrine of the Microcosm. Besides these there are further instalments of two valuable translations from Hindu works of great antiquity and authority; the “Crest Jewel of
- 44. Wisdom,” by Sankaracharya and the “Kaivalyanita.” It is much to be desired that one of our Hindu brothers, who adds to a knowledge of his own mystic literature, an acquaintance with Western modes of thought and expression, would devote a series of articles to the exposition of the fundamental standpoint and ideas of such works as these. Such an article would add enormously to the value of these translations to the Western world. In the November number, Dr. Pratt takes up the Jehovistic cosmogony, which he contrasts and compares with the Elohistic version already referred to. In his view, the Jehovistic teaching embodies the conception of the world as “created” and “ruled” by an extra-natural and personal deity, as opposed to the more philosophical and pantheistic conception of the earlier Elohistic writers. Under the title of An Ancient Weapon, this issue contains an instructive account of the evocation of certain astral forces according to the ancient Vedic rites. As here described, the evil intention, with which the rite is performed, transforms it into a ceremony of Black Magic, but this does not render the account any less valuable. This is followed by the first of a series of articles on The Allegory of the Zoroastrian Cosmogony, which promises to furnish much food for thought and study. Rosicrucian Letters contains this time an extract from an old MS., headed The Temple of Solomon, which is well worthy of careful attention. Besides these we have a sketch of the life and writings of Madvachary, the great teacher of Southern India, and some further testimonies to the fact of “self-levitation” from eye- witnesses. Rama Prasad gives some most valuable details of the “Science of Breathing,” one of the most curious branches of occult physics, while the remainder of the number is occupied by an article on “Tetragrammaton,” which may be interesting to students of the Kabbala, and continuations of the “Kabbala and
- 45. the Microcosm,” and of the translations from Indian books mentioned in connection with the October number. These two numbers contain much valuable matter and well maintain the reputation which the Theosophist originally gained for itself. In THE PATH for October we notice especially the following articles: Nature’s Scholar, a most poetically-conceived and well-worked- out Idyll, by J. C. Ver Plank, in which the underlying occult truth is presented to the reader in a most attractive form. Following this is a much needed warning against the dangers of Astral Intoxication. Admirably expressed, it points out the true, and indicates the false, path with great clearness; and we desire to call the earnest attention of such of our readers as are engaged in psychic development to its importance. “Pilgrim” contributes some further Thoughts in Solitude, the leading idea of which may be indicated by its concluding lines, which are quoted from Sir Philip Sydney of heroic fame: “Then farewell, World! thy uttermost I see, Eternal Love, maintain thy life in me!” Tea-Table Talk is even more interesting and suggestive than usual, and, besides those above mentioned, this well-filled number contains Part IV. of the series of articles on The Poetry of Re-incarnation in Western Literature, which deals with the Platonic Poets. The November number opens with an able continuation of Mr. Brehon’s article on The Bhagavat-Gita, commenced so long ago as last April, of which we hope to peruse a further instalment. Following this is a short article indicating the term “Medium” from the loathsome connotations which phenomenal spiritualism has attached to it. We then come to a paper on Goethe’s Faust, read before one of the branches of the Theosophical Society in
- 46. America. It is of great interest to students of literature and will furnish a clue to the real meaning of much of the poet’s writing. Mr. Johnston makes some most suggestive remarks on Cain and Abel; Harij speaks in no uncertain tones of Personalities and Truth, while Hadji Erinn points out the Path of Action, and warns the members of the T. S. that they must not expect their road to become easier and plainer before them, while yet the society is undergoing the trials of its education. Zadok gives some able answers to questions on various points of practical occultism and Julius, in Tea-Table Talk, points out how many people are really entering on the path of Theosophy— even though unconsciously. LE LOTUS, for October and November, is even more interesting than usual. In the October number are contained two very valuable articles. The first of these is a paper on Paracelsus from the pen of Dr. Hartmann, who is especially qualified to handle the subject by his profound study of the work, and especially the manuscripts, of that great occultist. M. “Papus” contributes a most lucid and able exposition of some Kabbalistic doctrines, the practical value of which has been hitherto but little realised even by professed students of mysticism. The opening article in the November issue is headed, The Constitution of the Microcosm. It is written in a clear and attractive style, and contains a most thorough and complete explanation of the various classifications of the principles which enter into the constitution of man. “Amaravella” has evidently studied the whole subject very deeply, and he shows the relation of these various classifications to one another in a way which will clear up many of the misconceptions which have arisen. M. “Papus” writes on Alchemy in a manner which shows how conversant he is with this little-understood topic. We therefore look forward with great anticipations to the perusal of his book
- 47. “Traité élémentaire de science occulte,” the fourth chapter of which contains the article referred to. It is very evident that Theosophy is making great and rapid progress in France, and this is in great measure due to the untiring and unselfish devotion of the editor of Le Lotus, M. Gaboriau, whom we congratulate most warmly on the success which has attended his efforts. L’Aurore for October contains an article on the so-called “Star of Bethlehem,” which repeats the assurance that the world is entering on a new and happier life-phase. Unfortunately, it seems more than probable that before this amelioration takes place, the world must pass through the valley of the shadow of Death, and endure calamities far worse than any it has yet seen. Lady Caithness continues her erudite and interesting article on the lost ten tribes of Israel. Her thesis is put forward in admirable language, and supported by a great wealth of biblical quotations. Unfortunately, the task undertaken is an impossible one. There never were twelve tribes of Israel—two only—Judah and the Levites, having had a real existence in the flesh. The remainder are but euhemerizations of the signs of the Zodiac, and were introduced because they were necessary to the Kabalistic scheme on which the “History” of the Jews was written. Lady Barrogill relates the well-known story of an English bishop and the ghost of a Catholic priest, who haunted his former residence in order to secure the destruction of some notes he had taken (contrary to the rule of the Church) of an important confession which he had heard. Besides these articles we find the continuation of the serial romance, “L’amour Immortel,” and Lucifer has to thank the editor for the appreciative notice contained in this number. 58. S. Mark, iv. 11; Matthew, xiii. 11; Luke, viii. 10.
- 48. 59. So medicine is, in the Shakespearian use of the word, and also from its Greek derivation, not to give drugs, but to cure or heal. 60. The discoverer of the new power now known as the Keeley-motor and inter-etheric force. 61. Co-operative, that is to say, in the sense that the various sections and individual members of society shall willingly co-operate, being fully conscious of their interdependance. St. George Lane Fox. 62. Socialists who consider their Christianity to supply them with sufficient motives for their Socialism. They do not strictly form a sect either of Socialists or of Christians. 63. This word, of course, is employed in the general sense, without any reference to the physical character which the revolution may assume. It may be attended with violence, or it may be as peaceful as, for instance, the religious revolution accomplished by Constantine in the fourth century. All I am postulating is a more or less sudden transformation of the existing social order, effected by one of those impulses with which evolution seems to complete its periods, and of which Theosophy may some day afford the explanation. 64. The only kind to which T. B. H.’s remarks are in any way applicable. 65. I do not, of course, mean to predict that “sin” (or its Theosophical equivalent) would die out. It is, after all, a relative matter to the capacities and potentialities of the individual and his surroundings. Under Socialism, sensuality, social or plutocratic pride, and other sins fostered by the present order, would simply give way to ambition (to obtain popular distinction, e.g., as an artist or inventor) and perhaps to magic and other at present unfashionable vices. 66. It is somewhat difficult to follow the argument of this passage, unless the meaning of the words is explained. The Lion of the House of Judah is equivalent to “the Lord” and to “the Victor” mentioned below. In the writer’s phraseology “Victor is the symbol of the Trinity of Wisdom, Love, Truth.” Now the Lion is symbolical of Wisdom; but, as it is impossible to sever one element of the Trinity from another, it is necessary to remember that whenever the word wisdom is used it carries with it the other two as well. The above sentence would then seem to mean the conjunction of the male and female principles to effect the purpose of the manifestation of the Trinity above mentioned; by which manifestation all ignorance is dispelled. [Ed.]
- 49. 67. Judah means praised; the true idea being the Lord be praised. Too much attention cannot be paid to the meanings of the words used in the sacred writings of all nations and peoples. 68. i.e. the Queen, on whose lands the Sun never sets; it must be remembered that—“neither is the woman without the man, nor the man without the woman in the Lord.”—(1 Corinthians xi, 11.) 69. “And no man can say Jesus is Lord (i.e. Victor), but in the Holy Spirit.”— (1 Corinthians xii., 3, Revised Version.) It is especially necessary to remember that whenever allusion is made to Victoria, it is not Her Most Gracious Majesty who is meant but the unseen Victoria whose outward manifestation the Queen is alleged to be. It is as though the Queen is the mouth-piece of the intelligence behind, as the Foreign Secretary may be the mouth-piece of the Foreign policy of the Government. The language used is purely symbolical and by using words as symbols an esoteric meaning is attached to the most commonplace events in life. It is a truly occult argument, but one which matter-of-fact people will regard as nonsensical. [Ed.] 70. According to the explanations of the writer (v. supra), The World signifies a state of ignorance and darkness. Taken in this sense the above sentence becomes a truism. [Ed.] 71. Ignorance is the equivalent of the Body, which is the Cross. By this light the Wisdom means the life of the Spirit. [Ed.] 72. To say that Man was created ignorant for a great purpose would argue the idea of a creator, according to orthodox ideas. But the writer is known to repudiate this idea entirely. It is difficult, therefore, to see what he means, unless it is that the man of flesh was ushered into existence by an evolution which he has not yet completed—ignorant, to acquire knowledge gradually. [Ed.] 73. This is a very optimistic view of the case, and we can only hope to see it realised. The article “Signs of the Times” agrees with the views of the writer of this article. There is a development going on, but the forces against which it has to contend are too dense for an early realisation of this dreamlike Golden Age. It is too good to be true; but that it is possible to help it is also true. The Kingdom of Heaven may be taken by violence, and an entrance effected in an instant, but the process of attaining the position whence the attack may be delivered, is one extending over years. No student of occultism needs to be told this. [Ed.]
- 50. 74. David means beloved; he was the first King of Israel, chosen of the Spirit. Israel means one who strives with God—i.e. one who strives against ignorance in order that he may be blessed together with his posterity. It was a name given to Jacob when he wrestled with the Angel (Genesis xxxii., 28), and applies to all who contend on the side of the Deity. 75. In the writer’s phraseology, Judah is the equivalent of Erin in this case. It becomes exceedingly difficult to follow his meaning, for as everything is the equivalent of everything else, we are landed in a hopeless maze of paradox. On the principle that there is no truth without a paradox, there must be a great truth in this article (as there is), but its disentanglement is a matter of much labour and thought. The line of argument is the Judah meaning “be praised”—certain people who praised or followed the Lord (or Wisdom) were “oppressed and laid aside their harps.” There are people unjustly oppressed in Ireland, not by the outer troubles, but by the causes of the undoubted misery which prevails there. Consequently, the daughters of Judah and Erin are equivalent terms and interchangeable as symbols. The fact is that the author uses a peculiar cryptogram, as he himself states. [Ed.] 76. See “The Mother, the woman clothed with the Sun,” Vols. I. and II.; and also the celebrated picture of “The Woman clothed with the Sun,” by Carl Müller. 77. i.e., The Sceptre that endureth. 78. Revelation, xii. 79. The Queen of the South or Zenith (i.e. the most supreme point of the Heavens) who shall rise in judgment with this generation (see Matthew xii, 42), She’ba represents two Hebrew words (Shebhā and Shebhȧ). The first of these is an obscure term, compared by Gesenius with the Ethiopic for “man”; the second signifies an oath or covenant. 80. i.e., The Christ, the Messiah. 81. i.e., The man of “Sol” or the Sun. Hence, Christians worship on Sunday instead of on the Sabbath or on Saturday, as the Jews worship. 82. i.e., Theosophy, or the hidden outcome of the hidden wisdom of the ages. 83. The word χρεών is explained by Herodotus (7. 11. 7.) as that which an oracle declares, and τὸ χρεών is given by Plutarch (Nic. 14.) as “fate,” “necessity.” Vide Herod, 7. 215; 5. 108; and Sophocles, Phil. 437.
- 51. 84. See Liddell and Scott’s Greek-Engl. Lex. 85. Hence of a Guru, “a teacher,” and chela, a “disciple,” in their mutual relations. 86. In his recent work—“The Early Days of Christianity,” Canon Farrar remarks:—“Some have supposed a pleasant play of words founded on it, as ... between Chréstos (‘sweet’ Ps. xxx., iv., 8) and Christos (Christ)” (I. p. 158, foot-note). But there is nothing to suppose, since it began by a “play of words,” indeed. The name Christus was not “distorted into Chrestus,” as the learned author would make his readers believe (p. 19), but it was the adjective and noun Chréstos which became distorted into Christus, and applied to Jesus. In a foot-note on the word “Chrestian,” occurring in the First Epistle of Peter (chap. iv., 16), in which in the revised later MSS. the word was changed into Christian, Canon Farrar remarks again, “Perhaps we should read the ignorant heathen distortion, Chréstian.” Most decidedly we should; for the eloquent writer should remember his Master’s command to render unto Cæsar that which is Cæsar’s. His dislike notwithstanding, Mr. Farrar is obliged to admit that the name Christian was first INVENTED, by the sneering, mocking Antiochians, as early as A.D. 44, but had not come into general use before the persecution by Nero. “Tacitus,” he says, “uses the word Christians with something of apology. It is well known that in the N. T. it only occurs three times, and always involves a hostile sense (Acts xi. 26, xxvi. 28, as it does in iv. 16).” It was not Claudius alone who looked with alarm and suspicion on the Christians, so nicknamed in derision for their carnalizing a subjective principle or attribute, but all the pagan nations. For Tacitus, speaking of those whom the masses called “Christians,” describes them as a set of men detested for their enormities and crimes. No wonder, for history repeats itself. There are, no doubt, thousands of noble, sincere, and virtuous Christian-born men and women now. But we have only to look at the viciousness of Christian “heathen” converts; at the morality of those proselytes in India, whom the missionaries themselves decline to take into their service, to draw a parallel between the converts of 1,800 years ago, and the modern heathens “touched by grace.” 87. Justin Martyr, Tertullian, Lactantius, Clemens Alexandrinus, and others spelt it in this way. 88. Vide Liddell and Scott’s Greek and English Lexicon. Chréstos is really one who is continually warned, advised, guided, whether by oracle or prophet. Mr. G. Massey is not correct in saying that “... The Gnostic form of the name Chrest, or Chrestos, denotes the Good God, not a human original,” for it denoted the latter, i.e., a good, holy man; but he is quite right when he
- 52. adds that “Chrestianus signifies ... ‘Sweetness and Light.’” “The Chrestoi, as the Good People, were pre-extant. Numerous Greek inscriptions show that the departed, the hero, the saintly one—that is, the ‘Good’—was styled Chrestos, or the Christ; and from this meaning of the ‘Good’ does Justin, the primal apologist, derive the Christian name. This identifies it with the Gnostic source, and with the ‘Good God’ who revealed himself according to Marcion—that is, the Un-Nefer or Good-opener of the Egyptian theology.”—(Agnostic Annual.) 89. Again I must bring forward what Mr. G. Massey says (whom I quote repeatedly because he has studied this subject so thoroughly and so conscientiously). “My contention, or rather explanation,” he says, “is that the author of the Christian name is the Mummy-Christ of Egypt, called the Karest, which was a type of the immortal spirit in man, the Christ within (as Paul has it), the divine offspring incarnated, the Logos, the Word of Truth, the Makheru of Egypt. It did not originate as a mere type! The preserved mummy was the dead body of any one that was Karest, or mummified, to be kept by the living; and, through constant repetition, this became a type of the resurrection from (not of!) the dead.” See the explanation of this further on. 90. Or Lydda. Reference is made here to the Rabbinical tradition in the Babylonian Gemara, called Sepher Toledoth Jeshu, about Jesus being the son of one named Pandira, and having lived a century earlier than the era called Christian, namely, during the reign of the Jewish king Alexander Jannæus and his wife Salome, who reigned from the year 106 to 79 B.C. Accused by the Jews of having learned the magic art in Egypt, and of having stolen from the Holy of Holies the Incommunicable Name, Jehoshua (Jesus) was put to death by the Sanhedrin at Lud. He was stoned and then crucified on a tree, on the eve of Passover. The narrative is ascribed to the Talmudistic authors of “Sota” and “Sanhedrin,” p. 19, Book of Zechiel. See “Isis Unveiled,” II. 201; Arnobius; Elephas Levi’s “Science des Esprits,” and “The Historical Jesus and Mythical Christ,” a lecture by G. Massey. 91. “Christianus quantum interpretatione de unctione deducitas. Sed ut cum perferam Chrestianus pronunciatus a vobis (nam nec nominis certa est notitia penes vos) de suavitate vel benignitate compositum est.” Canon Farrar makes a great effort to show such lapsus calami by various Fathers as the results of disgust and fear. “There can be little doubt,” he says (in The Early Days of Christianity) “that the ... name Christian ... was a nick-name due to the wit of the Antiochians.... It is clear that the sacred writers avoided the name (Christians) because it was employed by their enemies (Tac. Ann. xv. 44). It only became familiar when the virtues of Christians had shed lustre upon it....” This is a very lame excuse, and a poor explanation to give for so eminent a
- 53. thinker as Canon Farrar. As to the “virtues of Christians” ever shedding lustre upon the name, let us hope that the writer had in his mind’s eye neither Bishop Cyril, of Alexandria, nor Eusebius, nor the Emperor Constantine, of murderous fame, nor yet the Popes Borgia and the Holy Inquisition. 92. Quoted by G. Higgins. (See Vol. I., pp. 569-573.) 93. In the days of Homer, we find this city, once celebrated for its mysteries, the chief seat of Initiation, and the name of Chrestos used as a title during the mysteries. It is mentioned in the Iliad, ii., 520 as “Chrisa” (χρῖσα). Dr. Clarke suspected its ruins under the present site of Krestona, a small town, or village rather, in Phocis, near the Crissæan Bay. (See E. D. Clarke, 4th ed. Vol. viii. p. 239, “Delphi.”) 94. The root of χρητός (Chretos) and χρηστος (Chrestos) is one and the same; χράω which means “consulting the oracle,” in one sense, but in another one “consecrated,” set apart, belonging to some temple, or oracle, or devoted to oracular services. On the other hand, the word χρε (χρεω) means “obligation,” a “bond, duty,” or one who is under the obligation of pledges, or vows taken. 95. The adjective χρηστὸς was also used as an adjective before proper names as a compliment, as in Plat. Theact. p. 166A, “Ὁυτος ὁ Σωκράτης ὁ χρηστός;” (here Socrates is the Chréstos), and also as a surname, as shown by Plutarch (V. Phocion), who wonders how such a rough and dull fellow as Phocion could be surnamed Chréstos. 96. There are strange features, quite suggestive, for an Occultist, in the myth (if one) of Janus. Some make of him the personification of Kosmos, others, of Cælus (heaven), hence he is “two-faced” because of his two characters of spirit and matter; and he is not only “Janus Bifrons” (two- faced), but also Quadrifrons—the perfect square, the emblem of the Kabbalistic Deity. His temples were built with four equal sides, with a door and three windows on each side. Mythologists explain it as an emblem of the four seasons of the year, and three months in each season, and in all of the twelve months of the year. During the mysteries of Initiation, however, he became the Day-Sun and the Night-Sun. Hence he is often represented with the number 300 in one hand, and in the other 65, or the number of days of the Solar year. Now Chanoch (Kanoch and Enosh in the Bible) is, as may be shown on Kabalistic authority, whether son of Cain, son of Seth, or the son of Methuselah, one and the same personage. As Chanoch (according to Fuerst), he is the Initiator, Instructor—of the astronomical circle and solar year,” as son of Methuselah, who is said to have lived 365 years and been taken to heaven alive, as the representative of the Sun (or god). (See Book of Enoch.)
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