Angels and WomenKen Raines
In 1878 J. G. Smith published a novel titled Seola. In 1924 it was revised by a Bible Student (Jehovah's Witness) and published under the title Angels and Women. It was recommended by the Watchtower Society in two Golden Age magazines. According to the Watchtower's view of how the book was written, Angels and Women is an automatic writing book. The Foreword states that the woman who wrote it was "impelled to write it after listening to beautiful music."1 It also said that the spirit that "dictated" the novel to Mrs. Smith was one of the fallen angels who desired to return to God's organization.2 Why then did the Society endorse this book since they have condemned reading books "dictated" to authors by fallen angels or demons as being spiritism? The Society at the time believed that some demons or fallen angels were honest and could be saved and return to God's organization. Angels and Women, they believed, was channeled or "dictated" to the author by one such fallen angel who was honest and told the truth about pre-flood conditions on earth. They endorsed the book and said it shed some "light" on the subject since it came from an 'honest' fallen angel who was there at the time. They therefore claimed to receive new "light" from a demon, according to their own statements. This is a clear example to me of Rutherford and the Society believing in and endorsing the views of "honest" demons and also a direct involvement with the occult and spiritism which they would call "deviltry" or "demonism." Today we would call this channeling. The ForewordAngels and Women has a three page Foreword. No author for it is given. The Foreword was apparently done by the reviser. The reviser here is said to have been "a personal friend of Pastor Russell and one who was close to him in his work"3 and one who "was formerly his confidential associate."4 The theology, words, and phrases used in the Foreword can be found in Rutherford's writings. Whoever wrote it was at least familiar with the Society's writings on the book's topic. The Foreword in part states:
Truth is stranger than fiction indeed! Here the Bible Student who wrote this Foreword says that reading this book will help one avoid spiritism! How? Why did they believe that reading a book "dictated to the woman who wrote it by one of the fallen angels" or "evil spirits" could help one be "forewarned" about spiritism and be "forearmed" against it? Did they believe it clearly showed the dangers of being under such demonic control and deceived as the author J. G. Smith supposedly was here? Did it show how "spirit mediums" like J. G. Smith were "willing dupes" of fallen angels or demons? Did it clearly demonstrate how a person could become a channel for the fallen angels and thus become a "witch"? I believe they recommended the book because they believed the demon who they believed channeled it was not deceptive, but honest. Finding the ManuscriptAngels and Women opens in the "NORTH SYRIAN MTS., May 23, 19--" where a group of people on their way to "Jahrada" take a rest "along the steeps of the Anti-Libanus" mountains. (p. 7) There, one in the group, "Edmund," finds by accident a triangular rock with a figure on it that covers an entrance to a cave about ten feet square which had been cut out of the mountainside. (pp. 8, 9) After sending for help in the valley to remove this rock they find inside a cylindrical object made of pure amethyst. (pp. 9, 10) Engraved on it on one side was "the representation of a terrible flood" and on the other a man, woman and children. (p. 10)
After comparing this with the tenth chapter of Genesis, they find that the names of the men and women correspond with the Genesis account:
Thus:
With the help of the archeologist the manuscript of Aloma's Journal or diary was translated. It was in such fragile and delicate condition that "almost before the last pages were finished it crumbled to powder." (p. 12) The rest of Angels and Women is this "translation" of Aloma's Journal chronicling her life. Aloma's Journal: Child of the HermitageAloma's diary or journal starts out with her life on the west bank of the Euphrates. Aloma's father Allimades (Noah's brother) is the one who suggested to Aloma that she keep a journal of her life. (pp. 13, 14) Aloma is a happy, contented person who is puzzled by her parent's melancholia. (pp. 15, 16) On pages 16 and 17 of Angels and Women Aloma reports overhearing her father talking to her mother about her birthday. Her father laments that Aloma is beautiful and he wishes that she was deformed instead. (p. 16) Allimades' StoryThe next chapter is mainly a record of Allimades' response to Aloma after she questions him about his remarks concerning her beauty. (p. 20) Allimades' response (pp. 20-34) is as follows: Adam and Eve were "driven from their happy home" because they "admitted the Deceiver to their counsels." Since then sin and death have attended mankind. The Tempter "enticed other "Star-spirits" from their allegiance to the Almighty, promising to establish them as great princes in the world." These Star-spirits [angels] materialized as men on earth and took women as wives. (pp. 21, 22)
Allimades states that Satanas (or Satan) himself materialized on earth and "established his court at Balonia [!] City of the Sun" where the world's learning and wealth was concentrated. (p. 22) It was near the City of Balonia that Allimades was raised. He had a single brother named Noah and was unsure if he was still alive. Noah, he said, "denounced the foul living of the Evil Ones, and called upon God for deliverance." (p. 23) He must have had a charmed life, he said, for all attempts by the Devas at assassinating him failed. (p. 24) After their parents died Allimades said that:
Noah "journeyed to a distant country in the North" and found a "noble family," married one of their daughters and returned to Balonia with a daughter of another family. This person's name was Samoula. (p. 24) Samoula is Allimades' wife and Aloma's mother. (p. 28) On pages 25-28 Allimades relates his last conversations with his brother Noah. During one of these conversations Noah has his third revelation from God. Noah is commissioned as a prophet of God. He tells Allimades that God will destroy the world because of the violence and evil caused by the Devas and Darvands. Noah is to build a boat to save himself. Allimades is to flee the city with Samoula and take her as his wife. He marries Samoula and does not flee but stays near the city studying the works "of a purer age" such as those written by Seth. During this time some Darvands (offspring of the angels and women) see Samoula's beauty and decide to try and capture her to give to Satanas and receive a reward from him. Noah warns them again to flee saying they only have a few hours to escape as Satanas has been told of Samoula's beauty and has sent out a search party for her. (pp. 30-32) They flee and this is how they arrived at the Hermitage. (p. 33) Allimades gives Aloma the writings from a "purer age" to read and study which tells of all these things and more about the history of man, Satanas' kingdom, etc. (pp. 33, 34) After this the following is said to have occurred:
After escaping from the Devas, Allimades decides that they should make a pilgrimage to Eden. He said: "It has been considered a sacred duty that every human being, once during life, make a pilgrimage to the site of ancient Eden" and offer sacrifices and to pray. "I fear I have incurred the displeasure of the Almighty by deferring this rite" he says. (pp. 36, 37) HesperusThe next chapter ('Change,' pp. 39-74) deals with their journey to Eden and its consequences. It also introduces an important individual in Angels and Women, Hesperus, a fallen angel. They journey to Eden by boat down the Euphrates river and offer a sacrifice that God accepts by consuming it with fire. (pp. 46-47) On their way back from Eden while sleeping in the boat, Aloma is awakened by a flash of light. (p. 49) Behind her are two beings in the form of men. These turn out to be Satanas and Hesperus a fallen angel who are after Samoula. (pp. 49-51) Satanas tells Hesperus to kill Allimades which he does by sending "a slender shaft of light" from his finger which "quivered" over Allimades' heart. He next tells Hesperus to kill Aloma as well. (p. 51) Hesperus, however, admires her beauty and asks Satanas that she be spared and given to him. Aloma lay in the boat in a "swoon" until the morning when she was awakened by her mother Samoula shrieking at seeing that her husband was dead. Two 'men' appear on the shore and offer assistance. Samoula lets them help and they tell her Allimades died of a rare disease peculiar to the region. They accompany them on their journey back to the Hermitage. Aloma however, recognizes the two as the ones who were responsible for her fathers' death. This is discerned by her and not her mother because she recently acquired the "gift of prophecy." (p. 52) After arriving at the Hermitage Satanas and Hesperus stay a few days and then leave. (p. 56) Aldeth (one of their servants) comes to the conclusion that these 'men' are actually Devas. (pp. 57, 58) She tells Aloma they are no longer safe. One day after this Aldeth's husband Cheros (their other servant) is killed by a flash of light from the sky. (pp. 58, 59) On a day soon after this the two 'men' (Satanas and Hesperus) are seen coming down the river on a boat. They just so happen to be passing by and decide to see how they are doing. Samoula tells Satanas about Cheros' death. Satanas comforts Samoula while Hesperus makes a "move" for Aloma saying:
Aloma refuses this advance and "The Devas soon left us." (p. 63)
Next, "various afflictions assailed" them. Cattle die, trees are set on fire, floods -- you name it. (p. 164) Of course this was the work of Satanas and Hesperus. Next thing you know they both show up again as 'men' after this with some Darvands who bring them baskets of fruits, meats, etc., and packages of fabrics and jewels. Aloma's admiration for the help of their new friends is tempered when she notices that all of the packages and also the headbands and upon the tunics the Darvands wore had an emblem on them -- a winged serpent! The description here of the Darvand's apparel sounds like a 1940 Watchtower illustration of the nephilim, fallen angels and the offspring of fallen angels and women in Rutherford's book Religion. (See 'The Priests of Satanas' and the reproduction of this illustration below.) Also, the emblem of a winged serpent sounds similar to the Egyptian winged-sun-disc symbol with two serpents that adorned Russell's books and booklets and has been attributed to Russell's alleged involvement with Freemasonry.7 Aloma tells Samoula that God has enlightened her about the identity of their two new friends and that she doesn't want anything to do with them. (pp. 67, 68) Samoula does not listen to Aloma and leaves with Satanas after he offers her a jeweled bracelet. (p. 70) Hesperus again tries to convince Aloma to be his bride and to leave with him. (pp. 71-73) He tells Aloma that Satanas has had numerous wives and when he tires of them he persuades them to drink "of the amaranthine cup," and they die "by a petrifying poison!" (p. 71) Hesperus says that he has the antidote for this poison and that he can save her mother from this fate if Aloma will leave with him. (p. 72) He says that he left "the service of the eternal" for ambition, not pleasure; he wants to be not just a peer of Satanas but his dictator. (p. 72) Aloma refuses this latest advance by saying:
With this, in the melodramatic style of the book, Aloma pulls out a small dagger and says:
Hesperus withdraws to try again on another day. Greater ChangeThe next chapter is the longest one in the book. (pp. 75-191) It opens with Aloma finally deciding to go with her mother, Satanas, and Hesperus to Balonia after she realizes that she has no other choice. When asked by her mother to join her and Satanas she says:
Before going with them she goes with Aldeth and gets the "manuscripts and writing materials of Allimades, and the amethyst cylinder" presented to her at her last birthday. (p. 78) She then leaves with them together with a fleet of Darvands mounted on white elephants [!] headed for Balonia. Balonia (pp. 79, 80)During the journey Aloma hears a voice, apparently God's, encouraging her to remain righteous. (p. 81) Page 84 records Aloma, while entering Balonia, seeing a "dignified man" on the mountainside nearby "directing the removal of timber" and resembling her father in appearance. This of course is her uncle Noah preparing the ark, referred to in this book as the Tebah. Much space is devoted from page 82 to 90 in describing the "towers and palaces" of Balonia and its gardens, furnishings, and so forth. Hesperus From Outer Space?On page 91 there is an interesting allusion by Hesperus to his former home in the stars. ("Exceedingly interesting" to the Society's reviser?) Hesperus says the following to Aloma apparently in reference to his former estate in heaven:
This is interesting and important to me for two reasons. First, when this book was revised and published by a Bible Student and recommended by the Watchtower Society as shedding new light they believed and taught that Jehovah was a being who eternally existed in the time and space of this universe. This place was the Pleiades star system. From there Jehovah sent his angels to earth. This view of God and the angels by the Society and the demon behind Angels and Women sounds more like the gods from outer space in Erich Von Daniken's "ancient astronaut" theory. Second, Hesperus as a fallen angel or demon expresses a desire to return to God's organization. He is, apparently, the "fallen angel" who the revisor believed "dictated" the novel to Mrs. Smith. Minerva the SorceressWhile in the Palace at Balonia Aloma meets a woman named Minerva. Aloma notices a wooden structure in the distance from her balcony and asks her what it is. She is told that it is "Tebah" or the Ark. (p. 97). It is being built by a fanatical old man and his sons, she says, as they believe that a great flood is coming. (p. 97) The old man's name is Noah. (p. 98) Aloma asks Minerva how she came to be in Balonia and why she is unhappy. Minerva relates how she was a daughter of a prince who governed a happy people who followed God. Devas attacked her father's kingdom. (pp. 102-103) Unlike the rest from this kingdom, Minerva's life was spared because of her beauty. She married the Deva Uronion, apparently as the price for having her life saved. (p. 104) They both entered the service of Satanas at Balonia were she has lived unhappily ever since. She says she briefly retained her former faith in God until hearing of other similar cases of conquest by the Devas. Satanas now rules the world, she says, and God, if there be one, does not care about this sorry state of affairs. (p. 105) In accord with the Society's belief at this time, Minerva states that Satanas "seduced" Hesperus and the other Devas (fallen angels) from their place in heaven. The Priests of SatanasOn page 106 is a description of a processional of "the priests of Satanas." These are described as:
This description reminds me of a 1940 Watchtower Society illustration in Rutherford's book Religion titled 'Noah Amidst Demon Controlled.' This drawing (reproduced on the right) shows Noah preaching to the sons of God, nephilim, giants, and humans. On the heads of one the "giants" are some feathers. He looks to have some winged design on his breastplate. This is apparently one of the nephilim that were the so-called "Priests of Satanas" described in Angels and Women (But not mentioned in the Bible). He does not have a scimitar in his hand as the "priests of Satanas" are said to have had in Angels and Women. (Unless it is in his left hand which is nondescript.) Instead he and the other giants (except one) have a round object in their right hands. Perhaps this is a rock to throw at Noah. Perhaps it is a talisman. (see below) The other giants have headbands of cloth or leaves on as the "Darvands" are described as having. (This is true of other Watchtower illustrations of the "giants" as well.) It appears to me that the artist here could have received his ideas or "inspiration" on what the nephilim, fallen angels and their offspring wore from the description of them in Angels and Women. If this is not simply a coincidence, the book had effects on their views of this issue years later. JaphethDuring a pageant to show Balonia's residents Samoula as their next queen, Aloma sees Japheth, the son of the prophet Noah, and they manage to meet for the first time. They meet outside the pageant and discuss their attraction to each other. (pp. 115-117) Japheth implores Aloma to stay with him in his father's house for safety and that only a miracle will save her from the "sins and crime" of Balonia. Aloma reports:
[Perhaps this is an allusion to Devas and Darvands having talismans. If so, perhaps in the Watchtower illustration reproduced above, the round object in the right hands of the nephilim or giants are talismans, not rocks.] The Sorceress and the ProphetIn the morning Aloma is awakened by Minerva the sorceress. Minerva tells Aloma that her "innocence and purity" reminds her of her youth before the pursuit of pleasure and power corrupted her. She doesn't think God would forgive and accept her now. As she put it:
She decides to pursue pleasure and to blot out her troubles with sorcery (drugs).8 She throws a few crystals down which fill the air with an intoxicating odor and she tries to persuade Aloma to take a drink of an intoxicating and perhaps hallucinatory concoction. She refuses and tells Minerva that God is forgiving. Minerva apparently tires of pursuing pleasure with drugs for she decides to go and visit the old prophet Noah who is going to preach that day. (pp. 126, 127) They both go to Noah and after hearing him Minerva repents and wants to know how she can serve God again. (p. 131) Third Day at BaloniaThe next day Aloma joins Noah's family in offering sacrifices to God (pp. 137, 138) and agrees to marry Japheth and join them on the Tebah or Ark. (pp. 138, 139) She says she must return to Balonia and participate in Samoula's wedding first. (p. 139) She returns to the Palace in Balonia and finds Uronion (Minerva's Deva husband) waiting for her with a note from Minerva. The note states that she is about to be put to death at the hands of the "demons" for her faith in God. (pp. 140, 141) Aloma decides to rescue Minerva from her fate, possibly with the help of Hesperus. (pp. 142, 143) She comes to a place where, hiding, she overhears Uronion pleading with Hesperus for Minerva's life. (pp. 144, 145) After Uronion mentions that Aloma was also with Minerva to hear Noah preach, (pp. 145, 146) Hesperus gives Uronion a key to "liberate" Minerva. (p. 146) The Council of the DevasAs Uronion departs with the key Aloma is unable to flee from her hiding spot as a group of Devas approach. (pp. 146, 147) A 'council of the Devas' takes place that Aloma listens to. Satanas presides over this council. What follows (pp. 148-151) is apparently another section in the book that the revisor thought was "exceedingly interesting" and perhaps "thrilling" due to its "correct" interpretation of certain scriptures. Satanas is described here as the "Light-bearer" (Lucifer means light-bearer) who aspired to the Almighty's glory. A myriad of the "host of heaven" accompanied him and together they subjected the earth and married women. (p. 148) However, Satanas' hold of the earth is in "danger." (pp. 148, 149) Thus the reason for this council. Various Devas in Satanas' kingdom are called upon to report on this situation:
The footnote that was put in the text here by the reviser refers the reader to note 20 in the Appendix that was added to explain the book's "correct" theology. In the footnote they explain their belief in the 'Vail' or 'canopy' theory which held that the flood was caused by the collapse of a ring of water vapor that surrounded the early earth. The note in the Appendix states:
According to a quote of Vail's by Russell in the Studies, Vol. 6, The New Creation, (p. 29) Vail first proposed his theory in 1874, four years before Seola was written.
The reference to a ring or "canopy" of water surrounding the earth collapsing and creating the Flood apparently came from Vail and was not original with Smith. I do not have a copy of the original Seola book to see if this reference to a watery "canopy" causing the flood was in the original or was simply inserted here by the reviser. The theology of the book is in so remarkable an agreement with Bible Student theology that I was suspicious at times reading Angels and Women whether it was simply "revised" to agree with Society doctrines. The note concludes on p. 260 by referring the reader to the Watchtower Society's book, Scenario of the Photo Drama of Creation, pp. 2, 3, and 19. Page two of the Scenario has an interesting comment. It says:
This last ring would fall during the Millennium, I guess, which would reverse the negative effects of the water vapor ring collapsing that created the flood. It would end the fermenting of grapes for example (discussed below). It would help in the transforming of earth back to Paradise conditions as plant and animals would be "greatly assisted" as this would destroy microbes and parasites. This would reduce disease and eliminate decomposition. After the Rutherford period the Society still relied on the "canopy" theory of Vail.9 Hesperus RepentsOn page 156 of Angels and Women Aloma prays for her mother's restoration to righteousness. She also prays for Hesperus, the fallen angel, to be saved. While thus praying Hesperus appears at her balcony, hears her praying, groans, and leaves. (pp. 156, 157) Aloma goes to the balcony where she hears below Hesperus saying to Satanas that he no longer wants to be in his service. (p. 157) On pages 157 and 158 he says:
The footnote to this comment by Hesperus refers the reader to note 22 in the Appendix. In this note they explain their belief in demonic salvation:
The Society's belief in a salvation for the demons was addressed in the previous journal. We also saw in the previous journal that the Society at this time believed that some demons who were repentant were honest and thus told the truth. They apparently endorsed the reading of Angels and Women because they believed it was dictated to the author by one such "honest" fallen angel ("Hesperus"?) who shed some light on the book's subject. Hesperus was repenting as a result of Aloma's life and prayer. On page 158 he also said to Satanas who claimed that "this change is but the weakness of passion", that "... the love of woman may sink an Angel to perdition, or bear him upward to the gates of glory." He tells Satanas that he will leave his service after the wedding pageant. The PageantThe description of the wedding pageant is on pages 159 to 172. It is uneventful and dull. RetributionOn pages 172 to 175 Aloma, after returning to her "chambers" in the Palace sees a vision of "pure" angels and hears them sing "A Song of he Angels" announcing the judgment against Satanas, the Devas, and the Darvands. The Beginning of the EndSatanas calls his Devas to arms against these angels. (p. 176) Hesperus refuses to take up arms against them. Satanas draws a sword above his head:
Meanwhile Aloma and Aldeth her servant hear a scream and rush to the bridal chamber. (pp. 179, 180) They find Samoula on the floor a victim of a steel sword's wound in the bosom. Samoula whispers, "Saved, O my daughter!" and dies. (p. 180) Aloma runs outside and finds Hesperus:
The Prophetess Aloma's VisionAloma leaves the city for the Tebah and has a vision of God and heaven and writes:
This sounds like the Society's doctrine that heaven was in the Pleiades star system which was the center of the universe and had "sweet influences" on the rest of the universe. The vision continues and reveals the battle between the angels and the demons in the atmosphere of the earth. When Satanas and his demons appeared to be winning the battle, "from the northern sky" [the Pleiades apparently] a "Shadow of a Hand" fell upon the demons. (p. 185) This "Hand" of God restrains the "angels that sinned" to the atmosphere of earth, again in accordance with the Society's doctrine at the time. When Aloma 'comes to' she is greeted by Japheth and they enter the Tebah. (pp. 187, 188) The Tebah and Its InmatesThe next chapter of the book (pp. 192-239) deals with the Ark and the flood. The following is written by Aloma on page 216 regarding the future of those who have died and to Hesperus:
Noah's IntoxicationPages 237 to 239 deals with Noah's intoxication from drinking fermented grape juice after the flood. (Genesis 9:20-27) His intoxication is explained on pages 238 and 239 as follows:
I guess they believed that when the final electrical ring falls to earth during the Millennium this fermentation will cease. This description and explanation of Noah's intoxication is in accord with the Society's views. Again, the footnote to this passage refers the reader to note 29 in the Appendix which explains the book's "correct" theology on this. On page 239 of the book it is stated:
This introduces the final chapter of the book. The Story of JavanThe events in the last chapter in Angels and Women occur five hundred years after the flood. This was written by Aloma's seven sons after her death. (p. 240) It records her last words about God-given visions of the future Golden Age. Aloma tells how Satanas and his "cohorts" (Yes, the same term used by Rutherford later -- is this where he picked it up?) were "restrained in darkness at the time of the Deluge, that they might no longer appear in human form." (pp. 240, 241) She tells also of a future "Paradise" on Earth when she would be resurrected with Japheth. (p. 241) Both of these statements merited footnotes that explained this "correct" theology. (Notes 30, 31 on page 263) Another of Aloma's visions of the future tells of the coming "messenger of Jehovah." (p. 243)
This is a common occulticly derived Christology and is of course in accord with the Watchtower Society's view. In fact, the Society has stated their position in almost the exact same way. For example, The Watchtower of February 1, 1978 said on page 18 about Jesus that:
By saying Jesus is next to Jehovah in the universe this implies a belief that they exist in the universe, perhaps the Pleiades or some other "place" in space. Unless they meant by this that in the universe in which we live Jesus is "next to Jehovah" in power and authority -- the grammar is a little abiguous. The following statements taken from the last chapter about the future "New" or "Golden" Age sound as if they could have come from the Society's own Golden Age magazine:
Sounds like the "vision" of the "Golden Age" by the Watchtower Society. Aloma speaks of the resurrection of all including Allimades, Samoula, Cheros, and Minerva. What will become of fallen angels such as Hesperus? She says:
Angels and Women then ends with a few words by Javan. (p. 293) The Author (or Channeler)
Seola was written down by a Mrs. J. G. Smith. No information about her is given in either the Foreword to Angels and Women or the two Golden Age magazines that promote the book. In fact, the two Golden Age issues on the subject of the book do not even mention its author!10 In his lecture, Angels of the New Light, Duane Magnani says the book was written by "a close associate of Charles Taze Russell." I don't know if he meant J. G. Smith or the Society's revisor of the original Seola. I assume it was the latter. I have no information on the author.11 The PublisherThe publisher of the book is also something of an enigma to me as well. It was published by the A. B. Abac Co. of New York city.12 I do not know what if any connection this company had with the Watchtower Society. There is no street address given on the book's title page or in the Golden Age. The Golden Age of December 3, 1924 on page 151 gives a P.O. box number to order the book. The second page of the book itself says:
Perhaps the Bible Student who revised the book had a company in Indiana print the book and sold it through a P.O. box in New York city. In this case it could have been a book published in a similar way to What Pastor Russell Said by Leslie Jones. For Further ResearchThe above documents what I know of Angels and Women and the Society's endorsement of it. It contains what I believe is the most important and interesting quotes and information on this subject. There is more I would like to know on this issue. For example, I do not have, as stated above, a copy of the original 1878 Seola. I would like to compare the original Seola with the revised edition to see exactly what was "revised." I would also like more information on who "Mrs. J. G. Smith" was and her relationship with Russell. Who was the reviser? Exactly what was the new "light" presented in this book? Who was the A. B. Abac company?13 Notes1 J. G. Smith, Angels and Women, 1924, A. B. Abac Co., p. 3. (Emphasis mine) 2 Angels and Women, p. 5. 3 The Golden Age, July 30, 1924, p. 702. 4 The Golden Age, December 3, 1924, p. 150. 5 Angels and Women, pp. 3-5. 6 Angels and Women, p. 22. The footnote in this quote after the word Darvands refers the reader to Note 6 in the Appendix on page 254. This explains the Darvands as being the offspring of the fallen angels or "Devas". 7 Fritz Springmeier, The Watchtower & the Masons, 1990, 1992. 8 Sorcery refers to the use of magic potions (or drugs) for occult purposes. "Potions include poisons, but there has always been a magical tradition of herbs gathered and prepared for spells, and also for encouraging the presence of spirits." (Theological Dictionary of New Testament Theology, Vol. 2, p. 558.) The Greek word for sorcery used in the New Testament (Galatians 5:20; Revelation 9:21, 18:23) is farmakeia -- pharmakeia, which is where we get our words pharmacy, pharmaceuticals, etc. 9 The Truth Shall Make You Free, 1943, pp. 57-66. 10 The Golden Age, March 3, 1920, pp. 380, 381. 11 «Ann Eliza Brainerd Smith (aka J. G. Smith) (1819-1905). Author. The daughter of US Senator Lawrence Brainerd, the wife of Governor J. Gregory Smith and the mother of Governor Edward C. Smith. As Mrs. J. G. Smith she published a collection of essays, "Dawn to Sunrise" (1876), and the novels "Seola" (1878), "Selma," (1883) and "Atla" (1886). The Smith home was a target of the 1864 Confederate raid on St. Albans, the Civil War's northernmost action, but the raiders bypassed the house while fleeing after robbing the town's banks. For her actions in defending the Smith home and efforts to rally the people of St. Albans in pursuing the raiders, Governor Peter Washburn honored her by naming her a brevet Lieutenant Colonel on his staff. Brainerd, Minnesota, a city founded when the Northern Pacific Railroad expanded while her husband was its President, was named for her family. In 1924 Seola was republished as "Angels and Women."» (Biography by Bill McKern) 12 Angels and Women, title page, The Golden Age, December 3, 1924, p. 151. 13 A Jehovah's Witness who I have purchased old Jehovah's Witnesses' literature from in the past has told me he learned who the revisor of Seola was. He claimed he spoke with Ray Setiquist (a Jehovah's Witness who recently died) about old Jehovah's Witnesses' literature in a Kingdom Hall. Ray brought up the subject of the Angels and Women book. He said it was written (revised) by Ed Brenisen (Brenneisen). Brenisen was one of the five individuals named by Russell in his will as suggested members of the Editorial Committee that would be responsible for determining the contents of Zion's Watch Tower upon his death. (See Watch Tower Reprints, p. 5999; Proclaimers, 1993 p. 64) Brenisen was, therefore, close to Russell and could have been the revisor. This person also told me that the A. B. Abac Co. was Brenisen's company. The W. B. Conkey company he said was a publishing firm that printed much of the Society's early books. I have no way of verifying this.
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