wrong. Khizr is the Elijah who puzzled Milman. He represents the
Soofi, the Batini, while Musa (Moses) is the Zahid, the Zahiri;
and the strange adventures of the twain, invented by the Jews,
have been appropriated by the Moslems. He derides the Freewill of
man; and, like Diderot, he detects "pantaloon in a prelate, a
satyr in a president, a pig in a priest, an ostrich in a
minister, and a goose in a chief clerk." He holds to Fortune, the
{Greek: Tuxae} of Alcman, which is, {Greek: Eunomias te kai
Peithous adelpha kai Promatheias thugataer},--Chance, the sister
of Order and Trust, and the daughter of Forethought. The
Scandinavian Spinners of Fate were Urd (the Was, the Past),
Verdandi (the Becoming, or Present), and Skuld (the To-be, or
Future). He alludes to Plato, who made the Demiourgos create the
worlds by the Logos (the Hebrew Dabar) or Creative Word, through
the Aeons. These {Greek: Aiwnes} of the Mystics were spiritual
emanations from {Greek: Aiwn}, lit. a wave of influx, an age,
period, or day; hence the Latin _aevum_, and the Welsh Awen, the
stream of inspiration falling upon a bard. Basilides, the
Egypto-Christian, made the Creator evolve seven Aeons or
Pteromata (fulnesses); from two of whom, Wisdom and Power,
proceeded the 365 degrees of Angels. All were subject to a Prince
of Heaven, called Abraxas, who was himself under guidance of the
chief Aeon, Wisdom. Others represent the first Cause to have
produced an Aeon or Pure Intelligence; the first a second, and so
forth till the tenth. This was material enough to affect Hyle,
which thereby assumed a spiritual form. Thus the two
incompatibles combined in the Scheme of Creation.

He denies the three ages of the Buddhists: the wholly happy; the
happy mixed with misery, and the miserable tinged with