Shadow of the Third Century: A Revaluation of Christianity, first published in 1949, begins with the assertions that a true history of Christianity has never before been written and that the roots of the Christian religion lie in earlier religions and philosophies of the ancient world. The author, Alvin Boyd Kuhn, asserts that Christianity as we know it took the form it did due to a degeneration of knowledge rather than to an energization produced by a new release of light and truth into the world. In the ancient world, knowledge was commonly passed down by esoteric traditions, its inner meaning known only to the initiated. The Gospels, according to Kuhn, should therefore be understood as symbolic narratives rather than as history. Sacred scriptures are always written in a language of myth and symbol, and the Christian religion threw away and lost their true meaning when it mistranslated this language into alleged history instead of reading it as spiritual allegory. This literalism necessarily led to a religion antagonistic toward philosophy. Moreover, it produced a religion that failed to recognize its continuity with, and debt to, earlier esoteric schools. As evidence of this, Kuhn finds that many of the gospel stories and sayings have parallels in earlier works, in particular those of Egypt and Greece. The transformation of Jesus’ followers into Pauline Christians drew on these sources. Moreover, the misunderstanding of true Christianity led to the excesses of misguided asceticism. Overall, the book seeks to serve as a “clarion call to the modern world to return to the primitive Christianity which the founder of Christian theology, Augustine, proclaimed had been the true religion of all humanity.” With its many citations from earlier works, Shadow of the Third Century also serves as a bibliographic introduction to alternative histories of Christianity.
As to the first, the last discoveries of Saturn to be tricorporeall, and of the mutations of Figure in Venus, like to those that are seen in the Moon, together with the Consequents depending thereupon, have not so much occasioned the demur, as the investigation of the times of the Conversions of each of the Four Medicean Planets about Jupiter, which I lighted upon in April the year past, 1611, at my being in Rome; where, in the end, I assertained my selfe, that the first and neerest to Jupiter, moved about 8 gr. & 29 m. of its Sphere in an houre, makeing its whole revolution in one naturall day, and 18 hours, and almost an halfe. The second moves in its Orbe 14 gr. 13 min. or very neer, in an hour, and its compleat conversion is consummate in 3 dayes, 13 hours, and one third, or thereabouts. The third passeth in an hour, 2 gr. 6 min. little more or less of its Circle, and measures it all in 7 dayes, 4 hours, or very neer. The fourth, and more remote than the rest, goes in one houre, 0 gr 54 min. and almost an halfe of its Sphere, and finisheth it all in 16 dayes, and very neer 18 hours. But because the excessive velocity of their returns or restitutions, requires a most scrupulous precisenesse to calculate their places, in times past and future, especially if the time be for many Moneths or Years; I am therefore forced, with other Observations, and more exact than the former, and in times more remote from one another, to correct the Tables of such Motions, and limit them even to the shortest moment: for such exactnesse my first Observations suffice not; not only in regard of the short intervals of Time, but because I had not as then found out a way to measure the distances between the said Planets by any Instrument: I Observed such Intervals with simple relation to the Diameter of the Body of Jupiter; taken, as we have said, by the eye, the which, though they admit not errors of above a Minute, yet they suffice not for the determination of the exact greatness of the Spheres of those Stars. But now that I have hit upon a way of taking such measures without failing, scarce in a very few Seconds, I will continue the observation to the very occultation of JUPITER, which shall serve to bring us to the perfect knowledge of the Motions, and Magnitudes of the Orbes of the said Planets, together also with some other consequences thence arising. I adde to these things the observation of some obscure Spots, which are discovered in the Solar Body, which changing, position in that, propounds to our consideration a great argument either that the Sun revolves in it selfe, or that perhaps other Starrs, in like manner as Venus and Mercury, revolve about it, invisible in other times, by reason of their small digressions, lesse than that of Mercury, and only visible when they interpose between the Sun and our eye, or else hint the truth of both this and that; the certainty of which things ought not to be contemned, nor omitted.
The twelfth-century French poet Chrétien de Troyes is a major figure in European literature. His courtly romances fathered the Arthurian tradition and influenced countless other poets in England as well as on the continent. Yet because of the difficulty of capturing his swift-moving style in translation, English-speaking audiences are largely unfamiliar with the pleasures of reading his poems. Now, for the first time, an experienced translator of medieval verse who is himself a poet provides a translation of Chrétien’s major poem, Yvain, in verse that fully and satisfyingly captures the movement, the sense, and the spirit of the Old French original. Yvain is a courtly romance with a moral tenor; it is ironic and sometimes bawdy; the poetry is crisp and vivid. In addition, the psychological and the socio-historical perceptions of the poem are of profound literary and historical importance, for it evokes the emotions and the values of a flourishing, vibrant medieval past.