III. v. 442, 443; Winchell’s _World‐Life_, p. 352.

728 Speaking on periodical elevation and subsidence of the equatorial and polar regions, and ensuing changes of climate, Dr. Winchell, Professor of Geology in the University of Michigan, says: “As the movements here contemplated are cyclical, the same conditions would recur again and again; and accordingly the same fauna might return again and again to the same region, with intervals of occupation by another fauna. Progressive sedimentation would preserve the records of such faunal alterations; and there would be presented the phenomena of ‘colonies,’ ‘reäpparitions,’ and other faunal dislocations in the vertical and horizontal distributions of fossil remains. These phenomena are well known to the student of geology.” (_Op. cit._, p. 281.) 729 See _American Naturalist_, xviii. 15‐26. 730 _Five Years of Theosophy_, pp. 339, 340. 731 _Pedigree of Man_, Aveling’s Trans., pp. 80, 81. 732 _Ibid._, p. 82. 733 _Op. cit._, p. 81. 734 _Esoteric Buddhism_, p. 65. 735 “Half‐grown babes” in comparison with their giant brethren on other Zones. So would we now, should a like calamity overtake us. 736 This relates to Lemuria. 737 There are other cycles, of course, _cycles within cycles_—and it is just this which creates such a difficulty in the calculations of racial events. The circuit of the ecliptic is completed in 25,868 years, and, with regard to our Earth, it is calculated that the equinoctial point falls back 50.1" annually. But there is another cycle within this one. It is said that: “As the apsis goes forward to meet it at the rate of 11.24”, annually, this would complete a revolution in one hundred and fifteen thousand three hundred and two years (115,302). The approximation of the equinox and the apsis is the sum of these motions, 61.34", and hence the equinox returns to the same position in relation to the apsis in 21,128 years. (See the article on “Astronomy” in the _Encyclopædia Britannica_.) We mentioned this cycle in _Isis Unveiled_ (vol. i), in relation to other cycles. Each has a marked influence on its contemporary race. 738 The Atlanteans. 739 Twenty‐seven feet. 740 The Lemurians. 741 Race. 742 Compare the following Section, entitled “Cyclopean Ruins and Colossal Stones as Witnesses to Giants.” 743 See Denon’s _Voyage en Egypte_, vol. ii. 744 See _Esoteric Buddhism_, p. 65. 745 _Cf._ the chart adapted from the _Challenger_ and _Dolphin_ soundings in Donnelly’s _Atlantis: the Antediluvian World_, p. 47. 746 _Esoteric Buddhism_, p. 58. 747 _History of English Literature_, p. 23. 748 Quoted in _Atlantis_, p. 132. 749 _Numbers_, xiii. 33. 750 _Deut._, iii. 11. 751 Robert Brown, _The Countries of the World_, p. 43. 752 Mentioned on pp. 44, _et seqq._ 753 _Ibid._, pp. 43, 44, _et seqq._, and pp. 310, 311. 754 De la Vega, IX. ix, quoted in De Mirville’s _Pneumatologie_, iii. 55. 755 The first and second, in common with Bartholdi’s statue, have an entrance at the foot, leading by a winding staircase cut in the rock up into the heads. The eminent French Archæologist and Anthropologist, the Marquis de Nadeylac, in his work, justly remarks that there never was in ancient or in modern times a sculptured human figure more colossal than the first of the two. 756 _Essays_, xxvi. 757 _I Corinth._, x. 4. 758 _Pneumatologie_, iii. p. 283. 759 Saturn is Chronos—“Time.” His swallowing Jupiter‐lapis may turn out one day a prophecy. “Peter (_cephas_, _lapis_), is the _stone_ on which the Church of Rome is built”—we are assured. But Cronus (Chronos) is as sure to “swallow” _it_ one day, as he has swallowed Jupiter‐lapis and still greater characters. 760 _Ibid._, p. 284. 761 M. Falconnet, _op. cit._, t. vi, _Mém._, p. 513; quoted by De Mirville, _op. cit._, _ibid._, p. 285. 762 The same, of course, as the “small voice” heard by Elijah after the earthquake at the mouth of the cave. (_I Kings_, xix. 12.) 763 The rocking, or “logan,” stones bear various names; such as the _clacha‐brath_ of the Celt, the “destiny or judgment‐stone”; the divining‐stone, or “stone of the ordeal,” and the oracle‐stone; the moving or animated stone of the Phœnicians; the rumbling stone of the Irish. Brittany has its “_pierres branlantes_” at Huelgoat. They are found in the Old and the New Worlds; in the British Islands, France, Spain, Italy, Russia, Germany, etc., as also in North America. (See Hodson’s _Letters from North America_, vol. ii. p. 440.) Pliny speaks of several in Asia (_Hist. Nat._, i. 96); and Apollonius Rhodius expatiates on the rocking stones, and says that they are “stones placed on the apex of a tumulus, and so sensitive _as to be movable by the mind_” (Ackerman’s _Arth. Index_, p. 34), referring no doubt to the ancient priests who moved such stones by will‐power from a distance. 764 See _Dictionnaire des Religions_, l’Abbé Bertrand, Arts., “Heræscus” and “Bétyles”; De Mirville, _ibid._, p. 287, who has “Heraiclus”; but see Bunsen’s _Egypt_, i. 95. 765 See among others, _History of Paganism in Caledonia_, by Dr. Th. A. Wise, F.R.A.S., etc. 766 _Sépulture des Tartares_, arch. vii. p. 2227. 767 _Voyageurs Anciens et Modernes_, i. 230. 768 _Op. cit._, _ibid._, p. 290. If Ham was a Titan or Giant then were Shem and Japhet also Titans. They are either all Arkite Titans, as Faber shows—or myths. 769 Diodorus Siculus asserts that in the days of Isis, some men were still of a vast stature, and were denominated by the Hellenes Giants. “Οἱ δὲν Αἰγύπτῳ μυθογοῦσι κατὰ τὴν Ἰσιδὸς ἡλικίαν γεγονέναι τίνας πολυσωμάτους.” 770 _Antiquités Celtiques_, p. 88. 771 Cambry, _ibid._, 90. 772 _Op. cit._, p. 473. “It is difficult,” writes Creuzer, “not to suspect in the structures of Tiryns and Mycenæ planetary forces supposed to be moved by celestial powers, analogous to the famous Dactyli.” (_Pelasges et Cyclopes._) To this day Science is in ignorance on the subject of the Cyclopes. They are supposed to have built all the so‐called “Cyclopean” works whose erection would have necessitated several regiments of Giants, and yet they were only seventy‐seven in all, or about one hundred, as Creuzer thinks. They are called Builders, and Occultism calls them the _Initiators_, who by initiating some Pelasgians, thus laid the foundation stone of true _Masonry_. Herodotus associates the Cyclops with Perseus “the son of an Assyrian demon” (I. vi.). Raoul Rochette found that Palæmonius, the Cyclops, to whom a sanctuary was raised, was the “Tyrian Hercules.” In any case, he was the Builder of the sacred columns of Gadir, covered with mysterious characters—of which Apollonius of Tyana was the only one in his age who possessed the key—and with figures which may still be found on the walls of Ellora, the gigantic ruins of the temple of Vishvakarman, “the builder and artificer of the Gods.” 773 _Hist. Nat._, t. xxxvi. p. 592; De Mirville, _op. cit._, _ibid._, p. 289. 774 _Dieu et les Dieux_, p. 567. 775 De Mirville, _op. cit._, _ibid._, p. 291. Messrs. Richardson and Barth are said to have been amazed at finding in the Desert of Sahara the same trilithic and raised stones which they had seen in Asia, Circassia, Etruria, and in all the North of Europe. Mr. Rivett‐Carnac, B.C.S., of Allahabad, the distinguished Archæologist, shows the same amazement on finding the description, given by Sir J. Simpson, of the cuplike markings on stones and rocks in England, Scotland, and other Western countries; “offering an extraordinary resemblance” to “the marks on the trap boulders which encircle the barrows near Nagpur”—the City of Snakes. The eminent scholar saw in this “another and very extraordinary addition to the mass of evidence ... that a branch of the nomadic tribes, who swept at an early date over Europe, penetrated into India also.” We say Lemuria, Atlantis and her Giants, and the earliest races of the Fifth Root‐ Race had all a hand in these betyli, lithoi, and “magic” stones in general. The cup‐marks noticed by Sir J. Simpson, and the “holes scooped out on the face” of rocks and monuments found by Mr. Rivett‐ Carnac “of different sizes varying from six inches to an inch and a‐ half in diameter, and in depth from one to one and a‐half inch ... generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups”—are simply _written records_ of the oldest races. Whosoever examines with attention the drawings made of such marks in _Archæological Notes on Ancient Sculpturing on Rocks in Kumaon, India, etc._, will find therein the most primitive style of marking or recording. Something of the sort was adopted by the American inventors of the Morse code of telegraphic writing, which reminds us of the Ogham writing, a combination of long and short strokes, as Mr. Rivett‐ Carnac describes it, “cut on sandstone.” Sweden, Norway, and Scandinavia are full of such _written_ records, for the Runic characters follow the cup‐marks and long and short strokes. In Johannes Magnus’ Infolio one may see the representation of the demi‐ god, the giant Starchaterus (Starkad, the pupil of Hroszharsgrani, the Magician), holding under each arm a huge stone covered with Runic characters. This Starkad, according to Scandinavian legend, went to Ireland and performed marvellous deeds in the North and South, East and West. (See _Asgard and the Gods_, pp. 218‐221.) 776 _Hist. Nat._, XXXVII. liv. 777 _Ibid._, II. xxxviii. 778 Charton, _Magasin Pittoresque_ (1853), p. 32. Quoted by De Mirville, _op. cit._, _ibid._, p. 293. 779 T. A. Wise, _History of Paganism in Caledonia_, p. 36. 780 _Op. cit._, _ibid._, p. 288. 781 _Essays on Physiology_, p. 144. 782 _Principles of Biology_, Appendix, p. 482. 783 We shall treat of the Divine Instructors in Stanza XII. 784 Men. 785 Of the primitive Divine Stock. 786 Race. 787 Race. 788 _The Great Pyramid._ 789 _Knowledge_, i. p. 243; quoted by Staniland Wake, _op. cit._, pp. 81, 82. 790 _Nineteenth Century_, 1882, p. 236; quoted by Staniland Wake, _ibid._, p. 82. 791 _Op. cit._, XI. xvii. 792 As shown by H. Lizeray in his _Trinité Chrétienne Devoilée_, the Dragon, being placed between the immutable Father (the Pole, a fixed point) and mutable Matter, transmits to the latter the influences he receives from the former, whence his name—the Verbum. 793 Symbolized by the Egyptians under the form of a serpent with a hawk’s head. 794 _Revue Archéologique_, 1885. 795 Mackey’s _Sphinxiad: or, The Mythological Astronomy of the Ancients Demonstrated by Restoring to their Fables and Symbols their Original Meanings_, p. 42. 796 _Ibid._, p. 47. 797 Also translated as “Blissful Immortals” by Dr. W. Geiger; but the first is more correct. 798 These “seven” became the eight, the Ogdoad, of the later _materialized_ religions, the seventh, or the highest “principle,” being no longer the pervading Spirit, the Synthesis, but becoming an anthropomorphic number, or additional unit. 799 These elements are: the cosmic, the terrene, the mineral, the vegetable, the animal, the aqueous, and finally the human—in their physical, spiritual, and psychic aspects. 800 P. 53. 801 _Thalia_, lxxvii. 802 Who adds that “the Egyptians had various ways of representing the angle of the poles. In Perry’s _View of the Levant_ there is a figure representing the _south pole_ of the Earth in the constellation of the _Harp_, in which the poles appear like two _straight rods_ surmounted with hawks’ wings, to distinguish the north from the south. But the symbols of the poles ... are, sometimes, in the form of serpents, with the heads of hawks to distinguish the north from the south end.” (_Op. cit._, p. 41.) 803 Faber and Bishop Cumberland would make these all the later pagan personifications of “the Noëtic Ark, and ... no other than the patriarch [Noah] and his family”(!), as the former writer puts it in his _Cabiri_ (i. 136); because, we are told, that most probably after the Deluge in commemoration of the event, the pious Noachidæ established a religious festival, which was, later on, corrupted by their _impious_ descendants, who made of “Noah and his family” demons or hero‐gods; “and at length unblushing obscenity usurped the name and garb of religion” (_ibid._, i. p. 10). Now this is indeed putting an extinguisher upon the human reasoning powers, not only of antiquity, but even of our present generations. Reverse the statement, and after the words “Noah and his family” explain that what was meant is simply the Jewish version of a Samothracian mystery, of Saturn, or Cronus‐Cydyk and his Sons, and then we may say _Amen_. 804 Who were later on, with the Greeks, limited to Castor and Pollux only. But in the days of Lemuria, the Dioscuri, the “Egg‐born,” were the Seven Dhyân Chohans (Agnishvâtta‐Kumâra) who incarnated in the Seven Elect of the Third Race. 805 _Op. cit._, i. 133. 806 Clement of Alexandria recognized the astronomical significance of Chapters xxv _et seqq._ of _Exodus_. He says that, according to the Mosaic doctrine, the seven Planets help in the generation of terrestrial things. The two Cherubs standing on the two sides of the sacred Tetragrammaton represent Ursa Major and Ursa Minor. 807 Vyse, _Operations_, etc., ii. 258. 808 Palgrave, ii. 264. 809 Vyse, _ibid._, ii. 342. 810 P. 57. 811 The speculation of Mackey, the self‐made adept of Norwich, in his _Mythological Astronomy_, is a curious idea—yet one perhaps not so very far from the truth. He says that the Kabiri named Axieros and Axiokersa (_a_) derived their names from _kab_ or _cab_, a “measure,” and from _urim_, the “heavens”—the Kabirim being thus “a measure of the heavens”; and (_b_) that their distinctive names, implying the _principle of generation_, referred to the sexes. For “the word _sex_ was formerly understood by _ax_; which ... has, in our time, settled into sex. [And he refers to _Encyclopædia Londiniensis_, at the word ‘aspiration.’] Now if we give the aspirated sound to Axieros, it would become _Sax_ or _Sexieros_; and the other pole would be _Sexiokersa_. The two poles would thus become the generators of the other powers of nature—they would be the _Parents_ of the other powers; therefore, the most powerful Gods.” (_Op. cit._, p. 39.) 812 ii. 51. 813 i. 9‐17. 814 Decharme, _Mythologie de la Grèce Antique_, p. 270. 815 The word _guebra_ comes from Kabiri (_Gabiri_), and means the Persian ancient fire‐worshippers, or Parsîs. Kabiri became Gabiri and then remained as an appellation of the Zoroastrians in Persia. (See Hyde’s _De Religione Persarum_, c. 29.) 816 I. ix. 751. 817 See Macrob., _Sat._, I. iii. c. 4, p. 376. 818 Pausan., ix. 22; 5. 819 Herodotus, iii. 37. 820 Quoted in Gould’s _Mythical Monsters_, p. 399. 821 Appendix, p. 13; quoted by Faber, _Cabiri_, ii. pp. 289‐291. 822 The Amshaspands are six—if Ormazd, their chief and Logos, is excluded. But in the Secret Doctrine he is the seventh and highest, just as Phtah is the seventh Kabir among the Kabiri. 823 In the _Purânas_ it is identified with Vishnu’s or Brahma’s Shveta‐ dvîpa of Mount Meru. 824 Ed. Fleisher, p. 16. 825 MS., 47 in Nic. Cat. 826 MS., 785, Uri’s Cat.; quoted by Col. Vyse, _Operations at the Pyramids of Gizeh_, ii. 364; see Staniland Wake, _The Great Pyramid_, p. 94. 827 De Mirville, _Pneumatologie_, iii. 29. 828 Staniland Wake, _ibid._, p. 96. 829 _Ibid._, p. 97. 830 _Égypte_, iv. 441; De Mirville, _op. cit._, iii. 41. 831 _Annales de Philosophie Chrétienne_, xxxii. 442; see De Mirville, _Pneumatologie_, iii. 18. 832 _Histoire de l’Astronomie Ancienne_; see De Mirville, _op. cit._, _ibid._, p. 15. 833 De Mirville, _ibid._, p. 41. 834 _Ibid._, pp. 16, 17. 835 In the _Vishnu Purâna_, with careful reading, may be found many corroborations of the same (Book II, chaps, iii, iv, _et seqq._). The reigns of Gods, lower Gods, and Men are all enumerated in the descriptions of the seven islands, seven seas, seven mountains, etc., ruled by Kings. Each King is invariably said to have _seven_ sons, an allusion to the seven sub‐races. One instance will do. The King of Kushā‐Dvîpa had seven sons ... “after whom the seven portions or Varsha of the island were called.... _There reside mankind, along with Daityas and Dânavas, as well as with spirits of heaven_ [_Gandharvas_, _Yakshas_, _Kimpurushas_, etc.] _and Gods._” (Wilson’s Trans., ii. 195.) There is but one exception in the case of King Priyavrata, the son of the first Manu, Svâyambhuva—who had _ten_ sons. But of these, three—Medha, Agnibâhu, and Putra (_ibid._, ii. 101)—became ascetics, and refused their portions. Thus Priyavrata divided the Earth again into _seven_ continents. 836 _Égypte_, pp. 450‐455: De Mirville, _ibid._, pp. 41, 42. 837 As a general rule, _now_ that the very nature of the _inner_ man has become as blind as his physical nature, man on this Globe is as the Amphioxus is in the ocean. Seen by millions of various other fishes and creatures that surround it, the Amphioxus species—having neither brain nor any of the senses possessed by the other classes—sees them not. Who knows whether, on the Darwinian theory, these Branchiostoma are not the direct ancestors of our Materialists? 838 The Occultists have been accused of worshipping Gods or Devils! We deny this. Among the numberless hosts of Spirits—entities that have been or that will be men—there are some immeasurably superior to the human race, higher and holier than the highest saint on Earth, and wiser than any mortal without exception. And there are those again who are no better than we are, and some also who are far worse and inferior to the lowest savage. It is these last that command the readiest communication with our Earth, who perceive and sense us, as the clairvoyants perceive and sense them. The close proximity of our respective abodes and planes of perception are, unfortunately, in favour of such inter‐communication, as they are ever ready to interfere with our affairs for weal or woe. If we are asked how it is that none but sensitive hysterical natures, neuro‐ and psycho‐ pathic persons, see—and occasionally talk with—“spirits,” we answer the question by several other queries. We ask: Do you know the nature of hallucination, and can you define its psychic process? How can you tell that all such visions are due merely to physical hallucinations? What makes you feel so sure that mental and nervous diseases, while drawing a veil over our _normal_ senses (so‐called), _do not_ reveal at the same time vistas unknown to the healthy man, by throwing open doors usually closed against your scientific (?) perceptions; or that a psycho‐spiritual faculty _does not_ forthwith replace the loss, or the temporary atrophy, of a purely physical sense? It is disease or the exuberance of nervous fluid which produces mediumship and visions—hallucinations, as you call them. But what _does_ Science know even of mediumship? Truly were the modern Charcots to pay attention to the delirium of their patients from a more psychic standpoint, Science—Physiology especially—might be more benefited than it is now, and truth have a wider field of fact in its knowledge. 839 i. 70; De Mirville, _ibid._, p. 26. 840 These were the early Âryans and the bulk of the Fourth Root‐Race—the former pious and meditative (given to yoga‐contemplation), the latter a fighting race of sorcerers, who were rapidly degenerating owing to their uncontrolled passions. 841 The Northern and Southern Divisions of Lemuria‐Atlantis. The Hyperborean and the Equatorial lands of the two Continents. 842 De Rougemont, _Peuple Primitif_, iii. 157; De Mirville, _ibid._, p. 29. This is Occult and refers to the property of iron which is attracted by some magnetic elements, and repelled by others. Such elements, by an Occult process, can be made as impervious to it as water to a blow. 843 _Ibid._, _loc. cit._ 844 The First Continent, or Island, if so preferred, “the cap of the North Pole,” has never perished; nor will it to the end of the Seven Races. 845 See De Rougemont, _ibid._ 846 Boulanger, _Règne des Dieux_, Introd.; see De Mirville, _op. cit._, _ibid._, pp. 32, 33. 847 The Secret Doctrine explains and expounds what Plato says, for it teaches that those “Inventors” were Gods and Demi‐gods (Devas and Rishis) who had become—some deliberately, some compelled by Karma—incarnated in man. 848 The preceding paragraphs are condensed from Plato, _Legg._, l. iv—_id., in Crit., et in Politic._; De Mirville, _ibid._, pp. 33, 34. 849 Argyle, _Unity of Nature_. 850 _Book of the Dead_, xcix. 33; and clvi. 4. The reader is referred to Stanza VII, Shloka 1 (i. 240), wherein this verse is explained in another of its meanings, and also to the _Book of the Dead_, cix. 4 and 5. This is a direct reference to the Esoteric division of man’s “principles” symbolized by the divine wheat. The legend which inscribes the third Register of the papyrus (_Book of the Dead_, cx.) states: “This is the region of the Manes [disembodied men] _seven_ cubits high—[to wit, those just translated and supposed to be still sevenfold with all their ‘principles,’ even the body being represented _astrally_ in the Kâma Loka or Hades, before their separation]; and there is wheat _three_ cubits high for Mummies in a _state of perfection_ [_i.e._, those already separated, whose _three_ higher principles are in Devachan] who are permitted to glean it.” This region (Devachan) is called “the land of the Re‐ birth of Gods,” and is shown to be inhabited by Shoo, Tefnoot, and Seb. The “region for the Manes _seven_ cubits high”—for the yet imperfect Mummies—and the region for those “in a state of perfection” who “glean wheat _three_ cubits high,” is as clear as possible. The Egyptians had the same Esoteric Philosophy which is now taught by the Cis‐Himâlayan Adepts, and the latter, when, buried, have corn and wheat placed over them. 851 I. xiv. There are Egyptologists who have quite erroneously tried to identify Osiris with Menes. Bunsen assigns to Menes an antiquity of 5,867 years B.C., and is denounced for it by Christians. But “Isis‐ Osiris” reigned in Egypt before the Zodiac was painted on the ceiling of the temple of Dendera, and that is over 75,000 years ago! 852 In the text, “corked up” or “screwed up.” 853 _Zohar_, part i, col. 177; De Mirville, _ibid._, p. 88. 854 _Genesis_, vi. 4. 855 _Prælectiones Theol._, ch. ii; De Mirville, _ibid._, p. 84. 856 _Réflexions Critiques sur l’Origine des Anciens Peuples._ 857 Rabbi Parcha. 858 i. 6. 859 _Book of Ruth and Schadash_, fol. 63, col. 3, Amsterdam edition. 860 _Zohar_, part ii, col. 73; De Mirville, _ibid._, p. 86. 861 _Ibid._, p. 87. 862 _More Nevochim_, xxvi. 8. 863 _Sagra Scrittura._ 864 ii. pp. 14, 29. 865 Chap. viii; Laurence’s Translation, pp. 7 and 8. 866 _Job_, i. 6. 867 The Chaldæan _Book of Numbers_. 868 _Archæology_, xxv. 220, London. 869 _Die Phoinizier_, 70. 870 See Sanchuniathon in Eusebius, _Pr. Ev._, 36; _Genesis_, xvi. 871 _Society of Antiquaries of London_, xxv. 220. 872 _Cartas_, 51; see _Isis Unveiled_, i. 553, _et seqq._ 873 He is thus named and included in the list of the Dânavas in _Vâyu Purâna_; the Commentator of _Bhâgavata Purâna_ calls him a son of Danu, but the name means also “Spirit of Humanity.” 874 Kashyapa is called the son of Brahmâ, and is the “Self‐born” to whom a great part of the work of creation is attributed. He is one of the seven Rishis; exoterically, the son of Marîchi, the son of Brahmâ; while the _Atharva Veda_ says, “The Self‐born Kashyapa sprang from Time,” and _Esoterically_ Time and Space are forms of the One _incognizable_ Deity. As an Âditya, Indra is son of Kashyapa, as also Vaivasvata Manu, our Progenitor. In the instance given in the text, he is Kashyapa‐Âditya, the Sun and the Sun‐god, from whom all the “Cosmic” Demons, Dragons (Nâgas), Serpent or Snake‐gods, and Dânavas or Giants, are born. The meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all. 875 _Vishnu Purâna_, Wilson’s Trans., ii. 72. 876 All such stories differ in the _exoteric_ texts. In the _Mahâbhârata_, Kârttikeya, “the six‐faced Mars,” is the son of Rudra or Shiva, Self‐born _without a mother_ from the seed of Shiva cast into the fire. But Kârttikeya is generally called Agnibhû, “Fire‐ born.” 877 Hiranyâksha is ruler or king of the _fifth_ region of Pâtâla, a Snake‐god. 878 The Elohim also feared the Knowledge of Good and Evil for Adam, and therefore are shown as expelling him from Eden or killing him _spiritually_. 879 The story told is, that Târaka (called also Kâlanâbha), owing to his extraordinary Yoga‐powers, had obtained all the divine knowledge of Yoga‐vidyâ and the Occult powers of the Gods, who conspired against him. Here we see the “obedient” Host of Archangels or minor Gods conspiring against the (future) Fallen Angels, whom Enoch accuses of the great crime of disclosing to the world all “the _secret things_ done in heaven.” It is Michael, Gabriel, Raphael, Suryal and Uriel who denounced to the Lord God those of their Brethren who were said _to have pried into the divine mysteries_ and taught them to men; by this means they themselves escaped a like punishment. Michael was commissioned to fight the Dragon, and so was Kârttikeya, and under the same circumstances. Both are “Leaders of the Celestial Host,” both Virgins, both “Leaders of Saints,” “Spear‐holders” (Shakti‐ dharas), etc. Kârttikeya is the original of Michael and St. George, as surely as Indra is the prototype of Kârttikeya. 880 The “life and the light” of the material _physical_ world, the delight of the senses—not of the soul. Apollo is preëminently the _human_ God, the God of emotional, pomp‐loving and theatrical Church ritualism, with lights and music. 881 See _Revelation_ (xii) where we find Apollo’s mother persecuted by the Python, the Red Dragon, who is also Porphyrion, the scarlet or red Titan. 882 _Book of God_, p. 88. 883 No “God”—whether called Bel or Jehovah—who _curses_ his (supposed) own work, because he has made it imperfect, can be the One Infinite Absolute Wisdom. 884 In the Indian allegory of Târakâmaya, the War between the Gods and the Asuras headed by Soma (the Moon, the King of Plants), it is Vishvakarmâ, the artificer of the Gods, who, like Vulcan (Tubal‐ Cain), forges their weapons for them. 885 _Chaldean Account of Genesis_, p. 304. We have said elsewhere that the “woman with child” of _Revelation_ was Aima, the Great Mother, or Binah, the third Sephira, “whose name is Jehovah”; and the “Dragon,” who seeks to devour her coming child (the Universe), is the Dragon of Absolute Wisdom—that Wisdom which, recognizing the non‐separateness of the Universe and everything in it from the Absolute ALL, sees in it no better than the great Illusion, Mahâmâyâ, hence the cause of misery and suffering. 886 The “seven Karshvares of the Earth”—the seven Spheres of our Planetary Chain, the seven Worlds, also mentioned in the _Rig Veda_, are fully referred to elsewhere. There are six Râjamsi (Worlds) above Prithivî, the Earth, or “this” (Idâm), as opposed to that which is _yonder_ (the six Globes on the three other planes). (See _Rig Veda_, i. 34; iii. 56; vii. 10411, and v. 60, 6.) 887 Darmesteter’s Trans., “Sacred Books of the East,” vol. iv. p. 207. 888 _Ibid._, p. 217. 889 _Ibid._, p. 208. 890 _Book of the Dead_, xvii. 62; Anubis is Horus who melts “in him who is eyeless.” 891 See Lenoir’s _Du Dragon de Metz_. 892 See also _Egyptian Pantheon_, pp. 20, 23. 893 _Book of the Dead_, xvii. 54 and 49. 894 These “Evil Spirits” can by no means be identified with Satan or the Great Dragon. They are the Elementals generated or begotten by ignorance—cosmic and human passions—or Chaos. 895 _Assyrian Discoveries_, p. 403. 896 See _Numbers_, xxi. 8, 9. God orders Moses to build a brazen Serpent (Saraph), to _look upon_ which heals those bitten by the Fiery Serpents. The latter were the Seraphim, each one of which, as Isaiah shows (vi. 2), “had six wings”; they are the symbols of Jehovah, and of all the other Demiurgi who produce out of themselves six sons or likenesses—seven with their Creator. Thus, the Brazen Serpent _is_ Jehovah, the chief of the “Fiery Serpents.” And yet, in _II Kings_ (xviii. 4) it is shown that king Hezekiah, who, like as David his father, “did that which was right in the sight of the Lord”—“brake in pieces the brazen serpent that Moses had made ... and called it Nehushtan,” or piece of brass. 897 “And Satan stood up against Israel and provoked David to number Israel” (_I Chronicles_, xxi. 1). “The anger of the Lord [Jehovah] was kindled against Israel, and he moved David ... to say, Go, number Israel” (_II Samuel_, xxiv. 1). The two are then identical. 898 ii. 18, 22. 899 Dozens of the most erudite writers have sifted thoroughly the various meanings of the name J’hovah (with, and without the Masoretic points), and shown their multifarious bearings. The best of such works is the _Source of Measures: the Hebrew Egyptian Mystery_, by J. Ralston Skinner, so often already referred to. 900 In the above‐mentioned work (p. 233), verse 26 of chapter iv of _Genesis_ is correctly translated “then men began to call _themselves_ Jehovah,” but less correctly explained, perhaps, as the last word ought to be written Jah (male) Hovah (female), to show that from that time the race of distinctly separate man and woman began. 901 See for explanation the excellent pages of Appendix vii of the same work. 902 _Op. cit._, p. 293. 903 _Rabba Battra_, 16a. 904 In Demonology, Satan is the leader of the opposition in Hell, the monarch of which was Beelzebub. He belongs to the fifth kind or class of Demons (of which there are nine according to mediæval Demonology), and he is at the head of witches and sorcerers. But see elsewhere the true meaning of Baphomet, the goat‐headed Satan, one with Azazel, the scape‐goat of Israel. Nature is the God Pan. 905 See _Isis Unveiled_, ii. 184. 906 See _Codex Nazaræus_, iii. 73. 907 He is also Vulcan or Vul‐cain, the greatest God with the later Egyptians, and the greatest Kabir. The God of Time was Chiun in Egypt, or Saturn, or Seth, and Chiun is the same as Cain. (_Source of Measures_, p. 278.) 908 See Strabo, comparing them to the Cyclopes, xiv. p. 653 _sqq._ Callim., _in Del._, 31. Stat., _Silv._, iv. 6, 47, etc. 909 _Mythologie de la Grèce Antique_, p. 271. 910 Nothing could be more awkward and childish, we say, than this fruitless attempt to disconnect the genealogies of Cain and of Seth, or to conceal the identity of names under a different spelling. Thus, Cain has a Son Enoch, and Seth a Son Enoch (also Enos, Ch’anoch, Hanoch—one may do what one likes with unvowelled Hebrew names). In the Cainite line Enoch begets Irad, Irad Mehujael, the latter Methusael, and Methusael, Lamech. In the Sethite line, Enoch begets Cainan, and this one Mahalaleel (a variation on Mehujael), who gives birth to Jared (or Irad); Jared to Enoch (number 3), who produces Methuselah (from Methusael), and finally Lamech closes the list. (See _Genesis_, iv. v.) Now all these are symbols (kabalistically) of solar and lunar years, of astronomical periods and of physiological (phallic) functions, just as in any other Pagan symbolical creed. This has been proven by a number of writers. 911 See _Analysis of Ancient Mythology_, ii. 760. 912 vi. 9. 913 See _New Encyclopædia_, by Abraham Rees, F.R.S. 914 See _Hebrews_, v. 6; vii. 1, _et seqq._ 915 The Æolian name of Mars was Areus (Ἄρευς), and the Greek Ares (Ἄρης) is a name over the etymological significance of which, Philologists and Indianists, Greek and Sanskrit scholars, have vainly worked to this day. Very strangely, Max Müller connects both the names Mars and Ares with the Sanskrit root _mar_, whence he traces their derivation, and from which, he says, comes the name of the Maruts or Storm‐gods. Welcker, however, offers a more correct etymology. (See _Griech. Götterlehre_, i. 415.) However it may be, etymologies of roots and words alone will never yield the Esoteric meaning fully, though they may help to useful guesses. 916 As the same author shows: “The very name Vulcain appears in the reading, for in the first words (_Gen._, iv. 5) is to be found V’elcain, or V’ulcain, agreeably to the deepened _u_ sound of the letter _vau_. Out of its immediate context, it may be read as, ‘_and the god Cain_,’ or Vulcain. If, however, anything is wanting to confirm the Cain‐Vulcain idea, Fuerst says: ‘קין _Cain, the iron point of a lance, a smith_ (blacksmith), inventor of sharp iron tools and smith work’ ” (p. 278). 917 _Op. cit._, p. 186. 918 _Append. de Cabiris ap. Orig. Gent._, pp. 364, 376; and the latter statement on p. 357. See Faber’s _Cabiri_, i. 8. 919 Some derive the word from Paras which produced Pars, Pers, Persia; but it may be equally derived from Pitaras or Pitris, the Hindû progenitors of the Fifth Race—the Fathers of Wisdom or the Sons of “Will and Yoga”—who were called Pitaras, as were the divine Pitris of the First Race. 920 See for these traditions the _Collection of Persian Legends_, in Russian, Georgian, Armenian, and Persian; Herbelot’s narrative _Légendes Persanes_, “Bibliothèque Orientale,” p. 298, 387, etc., and Danville’s _Mémoires_. We give in a condensed narrative that which is scattered in hundreds of volumes in European and Asiatic languages, as well as in oral traditions. 921 _Genesis_, iv. 16, _et seqq._ 922 The _main_ Continent perished in the Miocene times, as already stated. 923 From Bede downwards all the chronologists of the Church have differed among themselves, and contradicted each other. “The chronology of the Hebrew text has been grossly altered, especially in the interval next after the Deluge”—says Whiston (_Old Test._, p. 20). 924 ii. 170, 171. 925 Hence king Solomon, whose traces are nowhere to be found outside of the _Bible_. The description of his magnificent palace and city dovetail with those of the Persian tales, though they were unknown to all Pagan travellers, even to Herodotus. 926 Herbelot, _op. cit._, p. 829. 927 _Orient. Trad._, p. 454. See also Bailly’s _Lettres sur l’Atlantide_. 928 See _Orient. Collect._, ii. 119. 929 _Ibid._ Remember that the Rabbins teach that there are to be seven successive renewals of the Globe; that each will last 7,000 years, the total duration being thus 49,000 years. (See Rabbi Parcha’s _Wheel_; also Kenealy’s _Book of God_, p. 176.) This refers to seven Rounds, seven Root‐Races, and sub‐races, the truly Occult figures, though sorely confused. 930 _Tales of Derbent._ 931 Mergain, or Morgana, the fairy sister of King Arthur, is thus shown of Oriental descent. 932 Where we find her, indeed, in Great Britain, in the romance of the Knights of the Round Table. Whence the identity of name and fairy‐ hood, if both heroines did not symbolize the same historical event which passed into a legend? 933 Herbelot, p. 593; _Armenian Tales_, p. 35. 934 To this day the aborigines of Caucasus speak of their mountains as Kap‐kaz, using the consonant _p_ instead of the usual _v_ (Kav‐kaz or Caucasus). But their bards say that it requires seven months for a swift horse to reach the “dry land” beyond Kaf, holding North without ever deviating from one’s way. 935 Bailly thought he saw in this Horse a twelve‐oared ship. The Secret Doctrine teaches that the early Third Race built boats and flotillas before it built houses. But the “Horse,” though a much later animal, has, nevertheless, a more occult primitive meaning. The crocodile and the hippopotamus were considered sacred and represented divine symbols, both with the ancient Egyptians and with the Mexicans. Poseidon is, in Homer, the God of the Horse, and assumes that form himself to please Ceres. Arion, their progeny, is one of the aspects of that “Horse,” which is a Cycle. 936 The severed parts must be Norway and other lands in the neighbourhood of the Arctic Circle. 937 Cosmas Indicopleustes in _Collect. Novâ Patrum_, t. ii. p. 188; also see _Journ. des Savants_, Suppl. 1707, p. 20. 938 The two Poles are called the “right” and “left ends” of our Globe—the Right being the North Pole—or the head and feet of the Earth. Every beneficent (astral and cosmic) action comes from the North; every lethal influence from the South Pole. They are much connected with and influence “right” and “left” hand magic. 939 The more one approaches the Poles the less rotation is felt; at the Poles proper, the diurnal revolution is quite neutralized. Hence the expression that the Sphere is “motionless.” 940 It is averred in Occultism that the land or island, which crowns the North Pole like a skull‐cap, is the only one which prevails during the whole Manvantara of our Round. All the central continents and lands will emerge from the sea bottom many times in turn, but this land will never change. 941 Bear in mind that the Vedic and Avestaic name of Fohat is Apâm‐ Napât. In the _Avesta_ he stands between the Fire‐yazatas and the Water‐yazatas. The literal meaning is “Son of the Waters,” but these “Waters” are not the liquid we know, but Æther—the Fiery Waters of Space. Fohat is the “Son of Æther” in its highest aspect, Âkâsha, the Mother‐Father of the primitive Seven, and of Sound or the Logos. Fohat is the Light of the Logos. 942 This “Water” is the blood or fluid of Life which animates the Earth, compared here to a living body. 943 Occult teaching corroborates the popular tradition which asserts the existence of a Fountain of Life in the bowels of the Earth and in the North Pole. It is the blood of the Earth, the electro‐magnetic current, which circulates through all the arteries, and which is said to be found stored in the “navel” of the Earth. 944 Occultism points to the Himâlayan Chain as that “belt,” and maintains that whether under the water or above, it encircles the Globe. The “navel” is described as situated towards the setting Sun or to the West of the Himavat in which lie the roots of Meru, which mountain is North of the Himâlaya. Meru is _not_ “the fabulous mountain _in_ the navel or centre of the earth,” but its roots and foundations are in that “navel,” while it is in the far North itself. This connects it with the “Central” Land “that never perishes”; the land in which “the day of the mortal lasts six months and his night another six months.” As the _Vishnu Purâna_ has it: “For the North of Meru there is, therefore, always night during day in _other regions_; for Meru is North of all the Dvipas and Varshas” (islands and countries). (Book ii. chap. viii.) Meru is therefore neither on Atlas as Wilford suggests, nor, as Wilson tried to show, “absolutely in the centre of the globe,” only because “relatively with the inhabitants of the several portions, to all of whom the East is that quarter where the sun first appears.” 945 Even the Commentaries do not refrain from Oriental metaphor. The Globe is likened to the body of a woman, “Mother‐Earth.” From her neck downward, means from the inland sea now beyond the impassable barrier of ice. The Earth, as Parâshara says, “is the mother and nurse, augmented with all creatures and their qualities, the _comprehender_ of all the worlds.” 946 For the Stanzas call this locality by a term translated in the Commentary as _a place of no latitude_ (Niraksha), the Abode of the Gods. As a scholiast says in the _Sûrya Siddhânta_ (xii. 42‐44): “Above them goes the sun when situated at the equinoxes; they have neither equinoctial shadow nor elevation of the pole (_akshonnati_). “In both directions from Meru are two pole‐stars (_dhruvatârâ_), fixed in the midst of the sky, to those _who are situated in places of no latitude_ (_niraksha_), both these have their place in the horizon. “Hence there is, in those cities [in that land], no elevation of the poles, the two pole‐stars being situated in their horizon; but their degrees of co‐latitude (_lambaka_) are ninety: at Meru the degrees of latitude (_aksha_) are of the same number.” (See _Vishnu Purâna_, Wilson’s Trans., ii. 208.) 947 Wilford makes many mistakes. He identifies, for instance, Shveta‐ dvîpa, the White Island, the “island in the northern part of Toyambhudi,” with England, and then tries to identify it with Atala. (a nether region) and Atlantis. Now the Shveta‐dvîpa is the abode of Vishnu (exoterically), and Atala is a hell. He also places it in the Euxine or Ikshu (Black) Sea, and then seems to connect it, in another place, with Africa and Atlas. 948 _Asiatick Researches_, viii. 280. 949 _Op. cit._, _ibid._, p. 201. 950 Every name in the _Purânas_ has to be examined at least under two aspects, geographically and metaphysically, in its allegorical application; _e.g._, Nîla, the (blue) mountain which is one of the boundaries to the north of Meru, is again to be sought geographically in a mountain range in Orissa, and yet again in a mountain quite different from the others, in Western Africa. Jambu‐ dvîpa is Vishnu’s dominion—the World, limited in the _Purânas_ to our Globe, the region which contains Meru _only_, and again it is divided to contain Bharata‐varsha (India), its _best_ division, and the fairest, says Parâshara. Likewise with Pushkara and all others. 951 _Ibid._, p. 202. 952 _Sûrya Siddhânta_, Whitney’s Trans., v. 5. 953 _Asiatick Researches_, iii. 300. 954 Jambu, Plaksha, Shâlmali, Kusha, Krauncha, Shâka, and Pushkara. 955 Such as Shâka and Pushkara, for instance, which do not yet exist, but into which will enter such lands as some portions of America, of Africa, and Central Asia, with the Gobi region. Let us bear in mind that Upadvîpas mean “root” islands, or the dry land in general. 956 They were called Demons, Asuras, Giants, and monsters, because of their wickedness; and thus their country was likened to Atala—a Hell. 957 Not on the river Nile, surely, but near the Nila mountains of the Atlas range. 958 _Asiatick Researches_, iii. 225. 959 See vols. viii, x, and xi, of _Asiatick Researches_. 960 _Op. cit._, iii. 326. 961 _Ibid._ 962 Says Wilford of the division of Atlantis and Bhârata or India, confusing the two accounts and Priyavrata with Medhâtithi: “This division was made by Priyavrata.... He had ten sons, and it was his intention to divide the whole world between them equally.... In the same manner Neptune divided the Atlantis between his ten sons: one of them had ... the extremity of the Atlantis”—which “is probably the old continent, at the extremity of which is Gades.... This Atlantis was overwhelmed with a flood; and it seems that _by the Atlantis, we should understand the antediluvian Earth_, over which ten princes were born to rule, according to the mythology of the West [and of the East, also] but _seven_ of them only sate upon the throne.” (_Op. cit._, viii. 286.) Some also are of opinion that of the seven Dvîpas _six_ were destroyed by a flood. Wilford takes it to be “Gades which included Spain,” but it was Plato’s island—rather. 963 America, the “new” world, is thus, though not _much_, older—still it _is_ older—than Europe, the “old” world. 964 If Div or Dev‐sefid’s (the Târadaitya’s) abode was on the _seventh stage_, it is because he came from Pushkara, the Pâtâla (antipodes) of India, or from America. The latter touched the walls, so to say, of Atlantis, before the latter finally sank. The word Pâtâla meaning both the antipodal countries and infernal regions, these became synonymous in ideas and attributes as well as in name. 965 Neither Atlantis, nor yet Shankha‐dvîpa, was ever called “White Island.” When tradition says that “the White Island became black on account of the sins of the people,” it only means the denizens of the “White Island,” or Siddhapura, or Shveta‐dvîpa, who descended to the Atlantis of the Third and Fourth Races, to “inform the latter; and who, having incarnated, became black with sin” figure of speech. All the Avatâras of Vishnu are said to come originally from the White Island. According to Tibetan tradition the White Island is the only locality which escapes the general fate of other Dvipas; it can be destroyed by neither fire nor water, for—it is the “Eternal Land.” 966 _Asiatick Researches_, xi. 27. 967 _Genesis_, ix. 1. 968 How wise and grand, how far‐seeing and morally beneficent are the laws of Manu on connubial life, when compared with the licence tacitly allowed to man in civilized countries. That those laws have been neglected for the last two millenniums does not prevent us from admiring their forethought. The Brâhman was a Grihasta, a family man, till a certain period of his life, when, after begetting a son, he broke with married life and became a chaste Yogi. His very connubial life was regulated by his Brâhman astrologer in accordance with his nature. Therefore, in such countries as the Punjâb, for instance, where the lethal influence of Mussulman, and later on of European, licentiousness, has hardly touched the orthodox Âryan castes, one still finds the finest men—so far as stature and physical strength go—on the whole Globe; whereas the mighty men of old have found themselves replaced in the Deccan, and especially in Bengal, by men whose generation becomes with every century—and almost with every year—dwarfed and weakened. 969 Diseases and over‐population are facts that can never be denied. 970 In Mrs. Anna Swanwick’s volume, _The Dramas of Æschylus_, it is said of “Prometheus Bound” (“Bohn’s Classical Library,” p. 334), that Prometheus truly appears in it “as the champion and benefactor of mankind, whose condition: ... is depicted as weak and miserable in the extreme.... Zeus, it is said, proposed to annihilate these puny ephemerals, and to plant upon the earth a new race in their stead.” We see the Lords of Being doing likewise, and exterminating the first product of Nature and the Sea, in the Stanzas. “Prometheus _represents_ himself as having frustrated this design, and as being consequently subjected, for the sake of mortals, to the most agonizing pain, inflicted by the remorseless cruelty of Zeus. We have, thus, the Titan, the symbol of finite reason and free will [of intellectual humanity, or the higher aspect of Manas], depicted _as the sublime philanthropist_, while Zeus, the Supreme Deity of Hellas, is portrayed as the cruel and obdurate despot, a character peculiarly revolting to Athenian sentiment.” The reason for it is explained further on. The “Supreme Deity” bears, in every ancient Pantheon—including that of the Jews—a _dual_ character, composed of light and shadow. 971 The animal world, having simple instinct to guide it, has its _seasons of procreation_, and the sexes become neutralized during the rest of the year. Therefore, the free animal knows sickness but once in its life—before it dies. 972 Introduction to “Prometheus Bound,” p. 340. 973 From προ‐μῆτις, “forethought.” “Professor Kuhn,” we are told in the above‐named volumes, _The Dramas of Æschylus_, “considers the name of the Titan to be derived from the Sanskrit word Pramantha, the instrument used for kindling fire. The root _mand_ or _manth_, implies rotatory motion, and the word _manthâmi_, used to denote the process of fire kindling, acquired the secondary sense of snatching away; hence we find another word of the same stock, _pramatha_, signifying theft.” This is very ingenious, but perhaps not altogether correct; besides, there is a very prosaic element in it. No doubt in physical nature, the higher forms may develop from the lower ones, but it is hardly so in the world of thought. And as we are told that the word _manthâmi_ passed into the Greek language and became the word _manthanô_, to learn—that is to say, to appropriate knowledge, whence _prometheia_, fore‐knowledge, fore‐thought—we may find, in searching, a more poetical origin for the “fire‐bringer” than that displayed in its Sanskrit origin. The Svastica, the sacred sign and the instrument for kindling _sacred_ fire, may explain it better. “Prometheus, the fire‐bringer, is the Pramantha personified,” continues the author, “and finds his prototype in the Âryan Mâtarishvan, a divine ... personage, closely associated with Agni, the fire‐god of the Vedas.” Matih, in Sanskrit, is “understanding,” and a synonym of Mahat and Manas, and must be of some account in the origin of the name; Pramatih is the son of Fohat, and has his story also. 974 Cronus is “Time,” and thus the allegory becomes very suggestive. 975 It is complained by the author of the version and translator of “Prometheus Bound” that in this tracing of Io’s wanderings, “no consistency with our own known geography is attainable” (p. 379). There may be good reason for it. First of all it is the journey and wandering from place to place of the _Race_ from which the “tenth,” or Kalki Avatâra, so called, is to issue. This he calls the “kingly race born in _Argos_” (888). But Argos has no reference here to Argos in Greece. It comes from _arg_ or _arka_—the female generative power symbolized in the Moon—the navi‐formed Argha of the Mysteries, meaning the Queen of Heaven. Eustathius shows that, in the dialect of the Arg‐ians, Io signified the Moon; while Esotericism explains it as the divine Androgyne, or the mystic Ten (10); in Hebrew 10 is the perfect number, or Jehovah. Arghya in Sanskrit is the libation cup, the navi‐form or boat‐shaped vessel in which flowers and fruit are offered to the Deities. Arghyanâth is a title of the Mahâ Chohan, meaning the “Lord of Libations”; and Arghyavarsha, the “Land of Libations,” is the mystery name of that region which extends from Kailâsa mountain nearly to the Shamo Desert—from within which the Kalki Avatâra is expected. The Airyâna‐Varsedya of the Zoroastrians, as a locality, is identical with it. It is now said to have been situated between the Sea of Aral, Baltistan, and Little Tibet; but in olden times its area was far larger, as it was the birth‐place of _physical_ humanity, of which Io is the mother and symbol. 976 _Op. cit._, p. 385, note. 977 i. 569, 570. 978 Alexander, who was better acquainted with Attock than with India—for he never entered India proper—could not have failed to hear the Indus, near its very sources, called Nîl and Nîlâ. The mistake—if mistake it is—is thus easily accounted for. 979 That Io is identical, allegorically, with Isis and the Moon is shown by her being “cow‐horned.” The allegory undeniably reached Greece from India, where Vâch—the “melodious Cow” of the _Rig Veda_, “from whom mankind was produced” (_Bhâgavata Purâna_) is shown in the _Aitareya Brâhmana_ as pursued by her father Brahmâ, who was moved by an illicit passion, and changed her into a Deer. Hence Io, refusing to yield to Jupiter’s passion, becomes “horned.” The Cow was in every country the symbol of the passive generative power of nature, Isis, Vâch, Venus—the mother of the prolific God of Love, Cupid, but, at the same time, that of the Logos whose symbol, with the Egyptians and the Indians, became the Bull, as testified to by the Apis and the Hindû Bulls in the most ancient temples. In Esoteric Philosophy the Cow is the symbol of Creative Nature, and the Bull (her calf) the Spirit which vivifies her, or the “Holy Spirit,” as Dr. Kenealy shows. Hence the symbol of the horns. These were sacred also with the Jews, who placed on the altar horns of Shittim wood, by seizing which a criminal ensured his safety. 980 _Tuscul. Quæst._, I. ii. 20. 981 _Strom._, I. ii, _Oper._, i. 467, Ed. Potter’s. 982 Herodotus and Pausanias supposed that the cause of the condemnation was that Æschylus, adopting the Theogony of the Egyptians, made Diana the daughter of Ceres, and not of Latona. (See Ælian, _Var. Hist._, I. v. xviii; i. 433, Edition Gronov.) But Æschylus _was_ initiated. 983 The Sabasia was a periodical festival with Mysteries enacted in honour of some Gods, a variant on the Mithraic Mysteries. The whole evolution of the Races was performed in these Mysteries. 984 Mrs. A. Swanwick, _op. cit._ 985 See the foot‐note (p. 431) concerning the etymology of προ‐μῆτις or _forethought_. Prometheus confesses it in the drama when saying: O holy ether, swiftly‐wingèd gales.... Behold what I, a god, from gods endure. And yet what say I? _Clearly I foreknow_ All that must happen.... ... The Destined it behoves, As best I may, to bear, for well I wot How incontestable the strength of Fate.... (105) “Fate” stands here for Karma, or Nemesis. 986 Mankind is obviously divided into God‐informed men and lower human creatures. The intellectual difference between the Âryan and other civilized nations and such savages as the South Sea Islanders, is inexplicable on any other grounds. No amount of culture, no generations of training amid civilization, could raise such human specimens as the Bushmen, the Veddhas of Ceylon, and some African tribes, to the same intellectual level as the Âryans, the Semites, and the Turanians so‐called. The “Sacred Spark” is missing in them, and it is they who are the only _inferior_ races on the Globe, now happily—owing to the wise adjustment of Nature which ever works in that direction—fast dying out. Verily mankind is “of one blood,” _but not of the same essence_. We are the hot‐house, artificially quickened plants in Nature, having in us a spark, which in them is latent. 987 The philosophical view of Indian metaphysics places the Root of Evil in the differentiation of the Homogeneous into the Heterogeneous, of the Unit into Plurality. 988 _Sap._, i. 13. 989 Gautama Buddha, named Shâkya Thüb‐pa, is the _twenty‐seventh_ of the last group, as most of these Buddhas belong to the Divine Dynasties which instructed mankind. 990 Of these Buddhas, or the “Enlightened,” the far distant predecessors of Gautama, the Buddha, who represent, we are taught, once living? men, great Adepts and Saints, in whom the “Sons of Wisdom” had incarnated, and who were, therefore, so to speak, minor Avatâras of the Celestial Beings—eleven only belong to the Atlantean Race, and twenty‐four to the Fifth Race, from its beginnings. They are identical with the Tirthankaras of the Jainas. 991 This may account for the similarity of the artificial mounds in the United States of America, and the tumuli in Norway. It is this identity that has led some American Archæologists to suggest that Norwegian mariners had _discovered_ America about one thousand years ago. (See Holmboe’s _Traces de Bouddhisme en Norvège_, p. 23.) There is no doubt that America is that “far distant land into which pious men and heavy storms had transferred the sacred doctrine,” as a Chinese writer suggested by his description to Neumann. But neither Professor Holmboe, of Stockholm, nor the American Archæologists, have guessed the right age of the mounds, or the tumuli. The fact that Norwegians may have re‐discovered the land that their long‐ forgotten forefathers believed to have perished in the general submersion, does not conflict with the other fact that the Secret Doctrine of the land which was the cradle of physical man, and of the Fifth Race, had found its way into the so‐called New World ages and ages before the “Sacred Doctrine” of Buddhism. 992 See _Physiological Selection_, by G. J. Romanes, F.R.S. 993 _Esoteric Buddhism_, p. 65. 994 _Exodus_, xi. 995 Wrote the late Brahmachârî Bawa, a Yogî of great renown and holiness: “Extensive works on ‘Ashtar Vidiâ’ and such other sciences were at different times compiled in the languages of the times from the Sanskrit originals. But they, together with the Sanskrit originals, were lost at the time of the partial deluge of our county.” (The _Theosophist_, June, 1880, “Some Things the Âryans Knew.”) For Agnyastra, see Wilson’s _Specimens of the Hindû Theatre_, i. 297. 996 Some wonderful, artificially‐made beast, similar in some way to Frankenstein’s creation, which spoke and warned his master of every approaching danger. The master was a “Black Magician,” the mechanical animal was informed by a Djin, an Elemental, according to the accounts. The blood of a pure man alone could destroy him. See