Prometheus is also the Logos of the ancient Greeks, as well as Herakles. In the Codex Nazaraeus we see Bahak-Zivo deserting the heaven of his father, confessing that though he is the father of the genii, he is unable to “construct creatures,” for he is equally unacquainted with Orcus as with “the consuming fire which is wanting in light.” And Fetahil, one of the “powers,” sits in the “mud” (matter) and wonders why the living fire is so changed.
All of these Logoi strove to endow man with the immortal spirit, failed, and nearly all are represented as being punished for the attempt by severe sentences. Those of the early Christian Fathers who like Origen and Clemens Alexandrinus, were well versed in Pagan symbology, having begun their careers as philosophers, felt very much embarrassed. They could not deny the anticipation of their doctrines in the oldest myths. The latest Logos, according to their teachings, had also appeared in order to show mankind the way to immortality; and in his desire to endow the world with eternal life through the Pentecostal fire, had lost his life agreeably to the traditional programme. Thus was originated the very awkward explanation of which our modern clergy freely avail themselves, that all these mythic types show the prophetic spirit which, through the Lord’s mercy, was afforded even to the heathen idolaters! The Pagans, they assert, had presented in their imagery the great drama of Calvary –hence the resemblance. On the other hand, the philosophers maintained, with unassailable logic, that the pious fathers had simply helped themselves to a ready-made groundwork, either finding it easier than to exert their own imagination, or because of the greater number of ignorant proselytes who were attracted to the new doctrine
by such an extraordinary resemblance with their mythologies, at least as far as the outward form of the most fundamental doctrines goes.
The allegory of the Fall of man and the fire of Prometheus is also another version of the myth of the rebellion of the proud Lucifer, hurled down to the bottomless pit — Orcus. In the religion of the Brahmans, Moisasure, the Hindu Lucifer, becomes envious of the Creator’s resplendent light, and at the head of a legion of inferior spirits rebels against Brahma, and declares war against him. Like Hercules, the faithful Titan, who helps Jupiter and restores to him his throne, Siva, the third person of the Hindu trinity, hurls them all from the celestial abode in Honderah, the region of eternal darkness. But here the fallen angels are made to repent of their evil deed, and in the Hindu doctrine they are all afforded the opportunity to progress. In the Greek fiction, Hercules, the Sun-god, descends to Hades to deliver the victims from their tortures; and the Christian Church also makes her incarnate god descend to the dreary Plutonic regions and overcome the rebellious ex-archangel. In their turn the kabalists explain the allegory in a semi-scientific way. Adam the second, or the first-created race which Plato calls gods, and the Bible the Elohim, was not triple in his nature like the earthly man: i.e., he was not composed of soul, spirit, and body, but was a compound of sublimated astral elements into which the “Father” had breathed an immortal, divine spirit. The latter, by reason of its godlike essence, was ever struggling to liberate itself from the bonds of even that flimsy prison; hence the “sons of God,” in their imprudent efforts, were the first to trace a future model for the cyclic law. But, man must not be “like one of us,” says the Creative Deity, one of the Elohim “intrusted with the fabrication of the lower animal.” And thus it was, when the men of the first race had reached the summit of the first cycle, they lost their balance, and their second envelope, the grosser clothing (astral body), dragged them down the opposite arc.
This kabalistic version of the sons of God (or of light) is given in the Codex Nazaraeus. Bahak-Zivo, the “father of genii, is ordered to ‘construct creatures.’ ” But, as he is “ignorant of Orcus,” he fails to do so and calls in Fetahil a still purer spirit to his aid, who fails still worse.