Chapter XLVII: Section VII: Scientific and Geological Proofs of the Existence of Several (3)

287 This strange idea and interpretation are accepted by Decharme in his
_Mythologie de la Grèce Antique_ (p. 655). “Castor and Pollux,” he
says, “are nothing but the Sun and Moon, conceived as twins.... The
Sun, the immortal and powerful being that disappears every evening
from the horizon and descends under the Earth, as though he would
make room for the fraternal orb which comes to life with night, is
Pollux, who sacrifices himself for Castor; Castor, who, inferior to
his brother, owes to him his immortality; for the Moon, says
Theophrastus, is only another, but feebler Sun (_De Ventis_, 17).”

288 See _Book of Enoch_, Trans. by Bishop Laurence, 1883.

289 Adam (Kadmon) is, like Brahmâ and Mars, the symbol of the
_generative_ and _creative_ power typifying Water and Earth—an
Alchemical secret. “It takes Earth and Water to create a human
Soul,” said Moses. Mars is the Hindû Mangala, the planet Mars,
identical with Kârttikeya, the “War‐God”; he is Gharma‐ja, born of
Shiva’s _sweat_, and of the Earth. He is Lohita, the red, like
Brahmâ also and Adam. The Hindû Mars is, like Adam, born from no
woman and mother. With the Egyptians, Mars was the primeval
generative Principle, and so are Brahmâ, in exoteric teaching, and
Adam, in the Kabalah.

290 Abel is Chebel, meaning “pains of birth,” conception.

291 See _Isis Unveiled_, II. 398, where Jehovah is shown to be Adam and
Eve blended, and Hevah, and Abel, the _feminine serpent_.

292 See _Isis Unveiled_, I. 305: “The union of these two Races produced
a _third_ ... Race.”

293 _Genesis_, v. 2.

294 _Ibid._, v. 3.

295 P. 159.

296 Jod in the Kabalah has for symbol the hand, the forefinger and the
lingam, while numerically it is the perfect one; but it is also the
number 10, male and female, when divided.

297 _Vishnu Purâna_, i. ii.: Wilson’s Trans., i. 20.

298 Quoted in Myer’s _Qabbalah_, p. 110.

299 See _Source of Measures_, p. 277.

300 II. 464, _et seqq._

301 _Jeremiah_, x. 11.

302 _Isis Unveiled_, II. 462, 463.

303 See for comparison _Hosea_, xii. 6, where it is so punctuated.

304 _Isis Unveiled_, I. 156.

305 Race.

306 The Moon.

307 Hamsa.

308 _Text‐Book of Physiology_, Third Edition, 1879, p. 623.

309 See the _Timæus_.

310 See Extracts from that Essay in _The Theosophist_, of February,
1883, from which the following is condensed.

311 Compare Ezekiel’s vision (chap. i) of the four Divine Beings who
“had the likeness of a man” and yet had the appearance of a wheel,
“when they went, they went upon their four sides ... for the spirit
of the living creature was in the wheels.”

312 Eugibinus, a Christian, and the Rabbis Samuel, Menasseh ben Israel,
and Maimonides taught that “Adam had _two_ faces and _one_ person,
and from the beginning he was both male and female—male on one side
and female on the other [like Manu’s Brahmâ]; but afterwards the
parts were separated.” The one hundred and thirty‐ninth Psalm of
David was cited by Rabbi Jeremiah ben Eliazar as evidence of this:
“Thou hast _fashioned_ me _behind_ and _before_,” not _beset_ as in
the _Bible_, which is absurd and meaningless, and this shows, as
Prof. Wilder thinks, “that the primeval form of mankind was
androgynous.”

313 See the union of Chokmah, Wisdom, with Binah, Intelligence, or
Jehovah, the Demiurge, called Understanding in the _Proverbs of
Solomon_ (vii). Unto men Wisdom (divine Occult Wisdom) crieth: “Oh,
ye simple, understand Wisdom; and ye fools, be of an understanding
heart.” It is Spirit and Matter, the Nous and the Psyche; of the
latter of which St. James says that it is “earthly, sensual, and
devilish.”

314 _Pluralité des Mondes_, p. 69.

315 A hypothesis evolved in 1881 by Mr. W. Mattieu Williams seems to
have impressed Astronomers but little. Says the author of “The Fuel
of the Sun,” in _Knowledge_, Dec. 23, 1881:

“Applying now the researches of Dr. Andrews to the conditions of
solar existence ... I conclude that the sun has _no nucleus_, either
solid, liquid, or gaseous, but is composed of dissociated matter in
the critical state, surrounded, first, by a flaming envelope, due
to the recombination of the dissociated matter, and outside of this,
by another envelope of vapours due to this combination.”

This is a novel theory to be added to other hypotheses, _all
scientific and orthodox_. The meaning of the “critical state” is
explained by Mr. W. Mattieu Williams in the same journal (Dec. 9,
1881), in an article on “Solids, liquids, and Gases.” Speaking of an
experiment by Dr. Andrews on carbonic acid, the Scientist says that:

“When 88° is reached, the boundary between liquid and gas vanishes;
liquid and gas have blended into one mysterious intermediate fluid;
an indefinite fluctuating something is there filling the whole of
the tube—an etherealized liquid or a visible gas. Hold a red‐hot
poker between your eye and the light; you will see an upflowing wave
of movement of what appears like liquid air. The appearance of the
hybrid fluid in the tube resembles this, but is sensibly denser, and
evidently stands between the liquid and gaseous states of matter, as
pitch or treacle stands between solid and liquid.”

The temperature at which this occurs has been named by Dr. Andrews
the “critical temperature”; here the gaseous and the liquid states
are “continuous,” and it is probable that all other substances
capable of existing in both states have their own particular
critical temperatures.

Speculating further upon this “critical” state, Mr. W. Mattieu
Williams emits some quite Occult theories about Jupiter and other
Planets. He says:

“Our notions of solids, liquids, and gases are derived from our
experiences of the state of matter here upon this Earth. Could we be
removed to another planet, they would be curiously changed. On
Mercury water would rank as one of the condensible gases; on Mars,
as a fusible solid; but what on Jupiter?

“Recent observations justify us in regarding this as a miniature
sun, with an external envelope of cloudy matter, apparently of
partially‐condensed water, but red‐hot, or probably still hotter
within. His vaporous atmosphere is evidently of enormous depth, and
the force of gravitation being on his visible outer surface two‐and‐
a‐half times greater than that on our earth’s surface, the
atmospheric pressure, in descending below this visible surface, must
soon reach that at which the vapour of water would be brought to its
critical condition. Therefore we may infer that the oceans of
Jupiter are neither of frozen, liquid, nor gaseous water, but are
oceans, or atmospheres of _critical_ water. If any fish or birds
swim or fly therein, they must be very _critically_ organized.”

As the whole mass of Jupiter is 300 times greater than that of the
Earth, and its compressing energy towards the centre proportional to
this, its materials, if similar to those of the Earth, and no
hotter, would be considerably more dense, and the whole planet would
have a higher specific gravity; but we know by the movement of its
satellites that, instead of this, its specific gravity is less than
a fourth of that of the Earth. This justifies the conclusion that it
is intensely hot; for even hydrogen, if cold, would become denser
than Jupiter under such pressure.

“As all elementary substances may exist as solids, liquids, or
gases, or, critically, according to the conditions of temperature
and pressure, I am justified in hypothetically concluding that
Jupiter is neither a solid, a liquid, nor a gaseous planet, but a
_critical_ planet, or an orb composed internally of associated
elements in the _critical_ state, and surrounded by a dense
atmosphere of their vapours and those of some of their compounds
such as water. The same reasoning applies to Saturn and other large
and rarefied planets.”

It is gratifying to see how “scientific imagination” approaches
every year more closely to the borderland of our Occult Teachings.

316 _The Day after Death_, p. 23.

317 Cremona Ed., iii. 76a; Brody Ed., iii. 159a; _Qabbalah_. Isaac Myer,
p. 420.

318 So destroyed.

319 The first occurred when what is now the North Pole was separated
from the later Continents.

320 We must remember that at the head of all the Babylonian Gods were
Ea, Anu, and the primeval Bel; and that Ea, the first, was the God
of Wisdom, the great “God of Light” and of the Deep, and that he was
identified with Oannes, or the Biblical Dagon—the Man‐Fish who rose
out of the Persian Gulf.

321 It is far later on that the Moon became a male God; with the Hindus
it was Soma, with the Chaldæans Nanak or Nanar, and Sin, the son of
Mulil, the older Bel. The Akkadians called him the “Lord of Ghosts”;
and he was the God of Nipur (Niffer) in northern Babylonia. It is
Mulil who caused the waters of the Flood to fall from Heaven on
Earth, because of which Xisuthrus would not allow him to approach
his altar. As the modern Assyriologists have now ascertained, it is
the northern Nipur which is the centre whence Chaldæan (Black) Magic
spread; and Eridu (the Southern) which was the primitive seat of the
worship of the culture God, the God of Divine Wisdom—the Sun‐God
being the Supreme Deity everywhere. With the Jews, the Moon is
connected with Israël’s Jehovah and his seed, for Ur was the chief
seat of the worship of the Moon‐God, and Abraham is said to have
come from Ur, when from A‐bra(h)m, he becomes Abraham.

322 When Nârada, the virgin‐ascetic, threatened to put an end to the
human race by preventing Daksha’s sons from procreating it.

323 x. 6.

324 This is corroborated by a learned Brahman. In his most excellent
Lectures on the _Bhagavad Gîtâ_ (_Theosophist_, April, 1887, p. 444)
the lecturer says:

“There is a peculiarity to which I must call your attention. He
[Krishna] speaks here of four Manus. Why does he speak of four? We
are now in the seventh Manvantara—that of Vaivasvata. If he is
speaking of the past Manus, he ought to speak of six, but he only
mentions four. In some commentaries an attempt has been made to
interpret this in a peculiar manner.

“The word ‘Chatvârah’ is separated from the word ‘Manavah,’ and is
made to refer to Sanaka, Sanandana, Sanatkumâra, and Sanatsujâta,
who were also included among the mind‐born sons of Prajâpati.

“But this interpretation will lead to a most absurd conclusion, and
make the sentence contradict itself. The persons alluded to in the
text have a qualifying clause in the sentence. It is well known that
Sanaka and the other three refused to create, though the other sons
had consented to do so: therefore, in speaking of those persons from
whom humanity has sprung into existence, it would be absurd to
include these four also in the list. The passage must be interpreted
without splitting the compound into two nouns. The number of Manus
will then be four, and the statement would then contradict the
Paurânic account, though it would be in harmony with the Occult
theory. You will recollect that it is stated [in Occultism] that we
are now in the Fifth Root‐Race. Each Root‐Race is considered as the
Santati of a particular Manu. Now, the Fourth Race has passed, or,
in other words, there have been four past Manus.”

325 Stockwell, _Smithsonian Contributions to Knowledge_, xviii.; R. W.
McFarland, _American Journal of Science_, III. xi. 450; and Croll’s
_Climate and Time_. Lemuria was not submerged by a flood, but was
destroyed by volcanic action, and afterwards sank.

326 Coste, I. iv. 19.

327 Agruerus is Kronos, or Saturn, and the prototype of the Israëlitish
Jehovah. As connected with Argha, the Moon or Ark of salvation, Noah
is mythologically one with Saturn. But then this cannot relate to
the terrestrial flood. (See Faber’s _Cabiri_, I. 35, 43, and 45.)

328 _Ibid._, II. 240.

329 Sanchuniathon says that the Titans were the sons of Kronos, and
seven in number; and he calls them fire‐worshippers, Aletæ (Sons of
Agni?) and diluvians. Al‐ait is the God of Fire.

330 _Ibid._, i. 130, note.

331 Of which _seven_, let us remark, the Âryans, and not the Semites,
were the originators, while the Jews got that number from the
Chaldæans.

332 Seven individual Sons of God, or Pitaras, Pitris; also in this case
the sons of Kronos or Saturn (Kâla, “Time”) and Arkites, like the
Kabiri and Titans, as their name—“_Lunar_ Ancestors”—shows; the Moon
being the Ark, or Argha, on the Watery Abyss of Space.

333 _Asiatic Researches_, v. 246.

334 _Kabiri_, _ibid._, _loc. cit._

335 Orpheus apud Proclum _in Timæum_, v. 295.

336 Arnobius, _Contra Gentes_, iii. 124; quoted by Faber, _op. cit._, i.
135.

337 _Ant._, iii. 8.

338 _Bibl._, iii. 170.

339 Aretia is the female form of Artes, the Egyptian Mars. Thence the
Chaldæan (and now Hebrew) word ארצ (Arets), “Earth.” Seyffarth, the
author of _Beiträge zur Kenntniss_ (under “_Artes_,” _Mars_) quotes
as follows: “Addit Cedrenus (Salm. I. c): Stella Martis ab Ægyptiis
vocatur Ertosi (plantare, generare). Significat autem hoc omnis
generis procreationem et _vivificationem_, omnisque substantiæ et
materiæ naturam et vim ordinantem atque procreantem.” It is Earth as
“source of being”; or, as explained by the author of _The Source of
Measures_ (p. 186), Arts is the same in Hebrew and Egyptian, and
both “combine the primal idea of _earth as source_; precisely as in
the Hebrew itself, under another form, _Adam_ and _Mâdim_, _Mars_,
are the same, and combine the idea of _earth_, with _Adam_ under the
form of _h‐adam‐h_.”

340 _Ant._, v. 64.

341 Nonnus, _Dionys._, xviii. 319. Quoted by Faber, _op. cit._, i. 328.

342 See _Isis Unveiled_, II. 420 _et seq._, where one or two of the
seven meanings are hinted at.

343 Chap. lxiv (Sect. xi).

344 _Isis Unveiled_, II. 423, 424.

345 _Ibid._, 423, note.

346 One has to remember that, in the Hindû Philosophy, every
differentiated unit is such only through the Cycles of Mâyâ, being
one in its essence with the Supreme or One Spirit. Hence arises the
seeming confusion and contradiction in the various _Purânas_, and at
times in the same _Purâna_, about the same individual. Vishnu—as the
many‐formed Brahmâ, and as Brahma (neuter)—is one, and yet he is
said to be all the twenty‐eight Vyâsas.

“In every Dvâpara (or third) age, Vishnu, in the person of Vyâsa,
divides the Veda, which is (properly, but) one, into many
portions.... Twenty‐eight times have the Vedas been arranged by the
great Rishis in the Vaivasvata Manvantara, in the Dvâpara age; and,
consequently, eight and twenty Vyâsas have passed away.” (_Vishnu
Purâna_, iii. 3; Wilson’s Trans., iii. 33, 34.) “[They who were all]
in the form of Veda‐Vyâsa; who were the Vyâsas of their respective
eras.” (_Ibid._, _loc. cit._, p. 33.) “This world is Brahmâ, in
Brahmâ, from Brahmâ ... nothing further to be known.” Then, again,
in the _Harivamsha_: “There were (in the first Manvantara) seven
celebrated sons of Vasishtha, who (in the _third_ Manvantara) were
sons of Brahmâ (_i.e._, Rishis), the illustrious progeny of Ûrjâ.”
(_Ibid._, iii. 6, note.) This is plain: the Humanity of the First
Manvantara is that of the seventh and of all the intermediate ones.
The Mankind of the First Root‐Race is the mankind of the Second,
Third, Fourth, Fifth, etc. To the last it forms a cyclic and
constant reïncarnation of the Monads belonging to the Dhyân Chohans
of our Planetary Chain.

347 The Dvâpara Yuga differs for each Race. All Races have their own
Cycles, which fact causes a great difference. For instance, the
Fourth Sub‐Race of the Atlanteans was in its Kali Yuga, when they
were destroyed, whereas the Fifth was in its Satya or Krita Yuga.
The Âryan Race is now in its Kali Yuga, and will continue to be in
it for 427,000 years longer, while various “Family Races,” called
the Semitic, Hamitic, etc., are in their own special cycles. The
forthcoming Sixth Sub‐Race—which may begin very soon—will be in its
Satya (Golden) Age while we reap the fruit of our iniquity in our
Kali Yuga.

348 See _Asiatic Researches_, viii. 280.

349 See Dowson’s _Hindû Classical Dictionary_, _sub voce_ “Idâ.”

350 See _Posthumous Humanity_: Translated by H. S. Olcott London, 1887.

351 Professor Newcomb says the heat evolved by contraction would last
only 18,000,000 years. (_Popular Astronomy_, 509.) While a
temperature permitting the existence of water could not be reached
earlier than 10,000,000 years ago. (Winchell’s _World‐Life_, 356.)
But Sir William Thomson says that the whole age of the incrustation
of the Earth is 80,000,000 years, though, this year, he has again
altered his opinion and allows only 15,000,000 years as the age of
the Sun. As will be shown in the Addenda, the divergence of
scientific opinions is so great that no reliance can ever be placed
upon _scientific_ speculation.

352 The essay on _The Plurality of Worlds_ (1853)—an anonymous work, yet
well known to have been the production of Dr. Whewell—is a good
proof of this. No Christian ought to believe in either the plurality
of Worlds or the geological age of the Globe, argues the author;
because, if it is asserted that this World is only one among the
many of its kind, which are all the work of God, as it is itself;
that all are the seat of life, all the realm and dwelling of
intelligent creatures endowed with will, subject to law and capable
of free‐will; then, it would be extravagant to think that _our_
World should have been the subject of God’s favours and His special
interference, of His communications and His _personal visit_. Can
the Earth presume to be considered the centre of the moral and
religious Universe, he asks, if it has not the slightest distinction
to rely upon in the physical Universe? Is it not as absurd to uphold
such an assertion (of the plurality of inhabited worlds), as it
would be to‐day to uphold the old hypothesis of Ptolemy, who placed
the Earth in the centre of our system? The above is quoted from
memory, yet _almost textually_. The author fails to see that he is
bursting his own soap‐bubble with such a defence.

353 _Man’s Place in Nature_, p. 58.

354 _De Cœlo_, II. 13.

355 Or what is more generally known as Protoplasm. This substance
received the name of “Sarcode” from Prof. Dujardin Beaumetz far
earlier than its present appellation.

356 The Monera are indeed Protista. They are neither animals nor plants,
writes Hæckel; “the whole body of the Moneron represents nothing
more than a single thoroughly homogeneous particle of albumen in a
firmly adhesive condition.” (_Journal of Microscopical Science_,
Jan., 1869, p. 28.)

357 Behold the Iguanodon of the Mesozoic ages—the monster 100 feet
long—now transformed into the small Iguana lizard of South America.
Popular traditions about “giants” in days of old, and their mention
in every mythology, including that of the _Bible_, may some day be
shown to be founded on fact. In nature, the logic of analogy alone
should make us accept these _traditions_ as scientific verities.

358 These are the opinions of Burmeister and Czolbe. See _Force and
Matter_, by L. Büchner, edited, by J. F. Collingwood, F.R.S.L., p.
61.

359 _Vishnu Purâna_, II. viii; Fitzedward Hall’s rendering in Wilson’s
Translation, ii. 241.

360 _Ibid._, p. 242.

361 _Introduction à l’Étude des Races Humaines._

362 _Modern Science and Modern Thought_, by S. Laing, p. 32.

363 _Esoteric Buddhism_, p. 70.

364 The same fate is in store for spiritualistic phenomena and all the
other psychological manifestations of the _inner_ man. Since the
days of Hume, whose researches culminated in a nihilistic Idealism,
Psychology has gradually shifted its position to one of crass
Materialism. Hume is regarded as a Psychologist, and yet he denied
_à priori_ the possibility of phenomena in which millions now
believe, including many men of Science. The Hylo‐Idealists of to‐day
are rank Annihilationists. The schools of Spencer and Bain are
respectively positivist and materialist, and not metaphysical at
all. It is _Psychism_ and not Psychology; it reminds one as little
of the Vedântic teaching as does the pessimism of Schopenhauer and
von Hartmann recall the Esoteric Philosophy, the heart and soul of
_true_ Buddhism.

365 It must be noted that, though the astral and physical planes of
Matter ran parallel with one another even in the earliest geological
ages, yet they were not in the same phases of manifestation in which
they are _now_. The Earth did not reach its present _grade of
density_ till 18,000,000 years ago. Since then _both_ the physical
and astral planes have become grosser.

366 The conception and definition of the Absolute by Cardinal Cusa may
satisfy only the Western mind, prisoned, so unconsciously to itself,
and entirely degenerated, by long centuries of scholastic and
theological sophistry. But this “recent philosophy of the Absolute,”
traced by Sir William Hamilton to Cusa, would never satisfy the more
acutely metaphysical mind of the Hindû Vedântin.

367 Cudworth’s _Intellectual System_, I. 328.

368 Issued from the Body of Brahmâ when it became Night.

369 Intellectually vile.

370 Still senseless Race.

371 Race.

372 Intensified.

373 The vehicle of Desire.

374 Higher knowledge.

375 Monads.

376 Primitive human species.

377 _Inst. Div._, II. viii; quoted in Myer’s _Qabbalah_, 116.

378 _Op. cit._, I. v; Wilson’s Trans., Fitzedward Hall’s rendering, i.
72.

379 _Ibid._, ii. 10.

380 _Ibid._, i. 83.

381 Whom Manu calls “paternal grandfathers” (iii. 284). The Rudras are
the seven manifestations of Rudra‐Shiva, the “destroying God,” and
_also_ the grand Yogi and Ascetic.

382 To speak of _life_ as having arisen, and of the human race as having
originated, in this _absurdly unscientific_ way, in the face of the
modern Pedigrees of Man, is to court instantaneous annihilation. The
Esoteric Doctrine risks the danger, nevertheless, and even goes so
far as to ask the impartial reader to compare the above hypothesis
(if it is one) with Hæckel’s theory—now fast becoming an axiom with
Science—which we quote verbatim as follows:

“How did life, the living world of organisms, arise? And, secondly,
the special question: How did the human race originate? The first of
these two enquiries, that as to the first appearance of living
beings, can only be decided empirically [!!] by proof of the so‐
called Archebiosis, or equivocal generation, or the spontaneous
production of organisms of the simplest conceivable kind. Such are
the Monera (Protogenes, Protamœba, Protomyxa, Vampyrella),
exceedingly simple microscopic masses of protoplasm without
structure or organization, which take in nutriment and _reproduce
themselves by division_. Such a Moneron as that primordial organism
_discovered_ by the renowned English zoologist Huxley and named
Bathybius Hæckelii, appears as a continuous thick protoplasmic
covering at the greatest depths of the ocean, between 3,000 and
30,000 feet. _It is true that the first appearance of such Monera
has not up to the present moment been actually observed_; but there
is nothing intrinsically improbable in such an Evolution.” (_The
Pedigree of Man_, Aveling’s translation, p. 33.)

The Bathybius protoplasm having recently turned out to be no organic
substance at all, there remains little to be said. Nor, after
reading this, does one need to consume further time in refuting the
further assertion that: “In that case man also has, _beyond a doubt_
[to the minds of Hæckel and his like], arisen from the lower
Mammalia, apes, the earlier simian creatures, the still earlier
Marsupialia, Amphibia, Pisces, by progressive transformations” (p.
36)—all produced by “a series of _natural forces working blindly,
... without aim, without design_.”

The above‐quoted passage bears its criticism on its own face.
Science is made to teach that, which, up to the present time, “_has
never been actually observed_.” She is made to deny the phenomenon
of an _intelligent_ nature and a vital force independent of form and
matter, and to find it more scientific to teach the miraculous
performance of “natural forces _working blindly without aim or
design_.” If so, then we are led to think that the physico‐
mechanical forces of the brains of certain eminent Scientists are
leading them on as blindly to sacrifice logic and common sense on
the altar of mutual admiration. Why should the protoplasmic Moneron
producing the first living creature through _self‐division_ be held
as a very scientific hypothesis, and an ethereal pre‐human race
generating the primeval men in the same fashion be tabooed as
unscientific superstition? Or has Materialism obtained a sole
monopoly in Science?

383 The Râkshasas, regarded in Indian popular theology as Demons, are
called the “Preservers” beyond the Himâlayas. This double meaning
has its origin in a philosophical allegory, which is variously
rendered in the _Purânas_. It is stated that when Brahmâ created the
Demons, Yakshas (from _yaksh_, to eat) and the Râkshasas, both of
which kinds of Demons, as soon as born, wished to devour their
Creator, “those among them that called out ‘Not so: oh! let him be
saved [preserved]!’ were named Râkshasas.” (_Vishnu Purâna_, I. v.;
Wilson, i. 82.) The _Bhâgavata Purâna_ (III. 20, 19‐21; _ibid._,
_loc. cit._) renders the allegory differently. “Brahmâ transformed
himself into night [or ignorance] invested with a body.” This the
Yakshas and Râkshasas seized, exclaiming, “Do not spare it; devour
it.” Brahmâ cried out, “Do not devour me; spare me.” This has an
inner meaning of course. The “Body of Night” is the darkness of
ignorance, and it is the darkness of silence and secrecy. Now the
Râkshasas are shown in almost every case to be Yogîs, pious Sâdhus
and Initiates, a rather unusual occupation for Demons. The meaning
then is that while we have power to dispel the darkness of
ignorance—“devour it”—we have to preserve the sacred truth from
profanation. “Brahmâ is for the Brâhmans alone,” says that proud
caste. The moral of the _fable_ is evident.

384 The gradual evolution of man in the Secret Doctrine shows that all
the later (to the profane the earliest) Races have their _physical_
origin in the early Fourth Race. But it is the sub‐race, which
preceded the one that separated sexually, that is to be regarded as
the _spiritual_ ancestors of our present generations, and especially
of the Eastern Âryan Races. Weber’s idea that the Indo‐Germanic Race
preceded the Âryan Vedic Race is, to the Occultist, grotesque to the
last degree.

385 _Cf._ especially Schmidt’s _Doctrine of Descent and Darwinism_, pp.
39 _et seqq._, and Laing’s _A Modern Zoroastrian_, pp. 102‐111.

386 Every process of healing and cicatrization in the higher animal
groups—even in the case of reproduction of mutilated limbs with the
Amphibians—is effected by _fission_ and _gemmation_ of the
elementary morphological elements.

387 The term here means neither the dolicho‐cephalic nor the brachyo‐
cephalic, nor yet skulls of a smaller volume, but simply brains
devoid of intellect generally. The theory which would judge of the
intellectual capacity of a man according to his cranial capacity,
seems absurdly illogical to one who has studied the subject. The
skulls of the stone period, as well as those of African races
(Bushmen included) show that the first are above rather than below
the average of the brain capacity of the modern man, and the skulls
of the last are on the whole (as also in the case of Papuans and
Polynesians generally) larger by one cubic inch than that of the
average Frenchman. Again, the cranial capacity of the Parisian of
to‐day represents an average of 1437 cubic centimetres compared to
1523 of the Auvergnat.

388 A. Lefèvre, _Philosophy_, p. 498.

389 _Principles of Zoology_, p. 206.

390 i. 154.

391 The boneless.

392 The _first_ Sweat‐born. This is explained in the Section which
follows this series of Stanzas in the allegory from the _Purânas_
concerning Kandu, the holy sage, and Pramlochâ, the nymph who is
alleged to have hypnotized him; a suggestive allegory,
scientifically, as the drops of perspiration which she exuded, are
the symbols of the spores of Science.

393 This will be explained as we proceed. This unwillingness to fashion
men, or create, is symbolized in the _Purânas_ by Daksha’s dealings
with his opponent Nârada, the “strife‐making ascetic.”

394 Androgyne Third Race. The Evolutionist Professor Schmidt alludes to
“the fact of the separation of sexes, as to the derivation of which
from species _once hermaphrodite_ all [the believers in Creation
naturally excepted] are assuredly of one accord.” (_Doctrine of
Descent and Darwinism_, p. 159.) Such indeed is the incontestable
evidence drawn from the presence of rudimentary organs. Apart from
such palpable traces of a primeval hermaphroditism, the fact may be
noted that, as Laing writes, “a study of embryology ... shows that
in the _human higher animal_ species the distinction of sex is not
developed until a _considerable progress_ has been made in the
growth of the embryo.” (_A Modern Zoroastrian_, p. 106.) The Law of
Retardation—operative alike in the case of human races, animal
species, etc., when a higher type has once been evolved—still
preserves hermaphroditism as the reproductive method of the majority
of plants and many lower animals.

395 Vehicle.

396 _Vishnu Purâna_, I. vii; Wilson, i. 100.

397 See _Five Years of Theosophy_, p. 111.

398 For explanations and a philosophical account of the nature of those
Beings, which are now viewed as the “evil” and rebellious Spirits,
the Creators by Kriyâshakti, the reader is referred to the chapters
on “The Myth of the ‘Fallen Angel,’ in its Various Aspects,” in Part
II of this Volume.

399 _Vishnu Purâna_, III. ii.

400 In the oldest MS. of the _Vishnu Purâna_ in the possession of an
Initiate in Southern India, the God is not Indra, but Kâma, the God
of love and desire.

401 These are the exoteric figures given in a purposely reversed and
distorted way, being the figure of the duration of the cycle between
the First and Second human Race. All Orientalists to the contrary,
there is not a word in any of the _Purânas_ that has not a special
esoteric meaning.

402 _Vishnu Purâna_, I. xv; Wilson, ii. 5. Compare also Vivien’s
temptation of Merlin (Tennyson)—the same legend in Irish tradition.

403 x. 129.

404 The text has: “From Brahmâ, continuing to meditate, were born mind‐
engendered progeny, with forms and faculties derived from his
corporeal nature, _embodied spirits_, produced from the limbs
(Gâtra) of Dhîmat (all‐wise deity).” All these beings were the abode
of the three qualities of Devasarga, or divine creation, which, as
the five‐fold creation, is _devoid of clearness of perception,
without reflection_, dull of nature. “But as they _did not multiply
themselves_, Brahmâ created other mind‐born sons like himself,”
namely, the Brahmarshis, or the Prajâpatis, ten and seven in number.
“Sanandana and the other sons of Vedhas (Brahmâ) were previously
created,” but as shown elsewhere, they were “_without desire or
passion_, inspired with holy wisdom, estranged from the universe and
undesirous of progeny.” (_Vishnu Purâna_, X. vii; Wilson’s Trans.,
i. 100, 101.) These Sanandana and other Kumâras are then the Gods,
who after refusing to “create progeny” are forced to incarnate in
senseless men. The reader must pardon unavoidable repetitions in
view of the great number of facts given.

405 Compare Schlagintweit’s _Buddhism in Tibet_, pp. 88‐90.

406 See Edkins’ _Chinese Buddhism_, p. 208.

407 The previous Third Round.

408 Of this Round.

409 An allegorical reference to the “Sacred Animals” of the Zodiac and
other heavenly bodies. Some Kabalists see in them the prototypes of
the animals.

410 In _Hesiod_, Zeus creates his Third Race of men out of ash‐trees. In
the _Popol Vuh_ the Third Race of men is created out of the tree
Tzita and the marrow of the reed called Sibac. But Sibac means “egg”
in the mystery language of the Artufas, or Initiation caves. In a
report sent in 1812 to the Cortes by Don Baptista Pino it is said:
“All the Pueblos have their Artufas—so the natives call subterranean
rooms with only a single door where they (secretly) assemble....
These are impenetrable temples ... and the doors are always closed
to the Spaniards.... They adore the Sun and Moon ... fire and the
great _Snake_ (the creative power), whose eggs are called Sibac.”

411 There is a notable difference _esoterically_ between the words Sarpa
and Nâga, though they are both used indiscriminately. Sarpa,
serpent, is from the root _srip_, to creep, compare, Lat., _serp‐o_;
and they are called Ahi, from _hâ_, to abandon. The Sarpas were
produced from Brahmâ’s hair, which, owing to his fright at beholding
the Yakshas, whom he had created horrible to behold, fell off from
the head, each hair becoming a serpent. They are called “Sarpa from
their creeping and Ahi because they had deserted the head.” (Wilson,
i. 83.) But the Nâgas, in the allegories, their serpent’s tail
notwithstanding, do not creep, but manage to walk, run and fight.

412 Wilson translates the word as “demigods” (_Vishnu Purâna_, i. 130);
but Raumas are simply a race, a tribe.

413 xii. 10,308.

414 Wilson, _ibid._, p. 123.

415 _Ibid._, ii. 10.

416 Serpents.

417 Race.

418 Also.

419 Into male and female.

420 Then.

421 Man.

422 The “narrow‐headed.” Compare Shloka 24.

423 The “narrow‐headed.”

424 See Commentary on Shloka 36.

425 These “animals,” or monsters, are not the anthropoid or any other
apes, but verily what the Anthropologists might call the “missing
link,” the primitive lower man.

426 The shame of their animal origin which our modern Scientists would
emphasize if they could.

427 _The Doctrine of Descent and Darwinism_, pp. 186, 187. The “unknown
ancestry” referred to are the _primæval_ astral prototypes.

428 “A very strong argument in favour of variability is supplied by the
science of embryology. Is not a man in the uterus ... a simple cell,
a vegetable with three or four leaflets, a tadpole with branchiæ, a
mammal with a tail, lastly a primate [?] and a biped? It is scarcely
possible not to recognize in the embryonic evolution a rapid sketch,
a faithful summary, of the entire organic series.” (Lefèvre,
_Philosophy_, p. 484.)

The summary alluded to is, however, only that of the _store of
types_ hoarded up in man, the microcosm. This simple explanation
meets all such objections, as the presence of the rudimentary tail
in the fœtus—a fact triumphantly paraded by Hæckel and Darwin as
conclusively in favour of the Ape‐Ancestor Theory. It may also be
pointed out that _the presence of a vegetable with leaflets_ in the
embryonic stages is _not explained_ on ordinary evolutionist
principles. Darwinists have not traced man through the vegetable,
but Occultists have. _Why then this feature in the embryo_, and how
do the former explain it?

429 “The Proofs of Evolution,” a lecture by Hæckel.

430 Vol. i. pp. 388‐390.

431 See Cory, _Ancient Fragments_, pp. 21, _et seqq._

432 _Origin of Species_, pp. 448, 449, first edition.

433 Vol. i. p. 154.

434 The sin committed with the animals.

435 The Spirits, the “Sons of Wisdom.”

436 Who had refused to “create.”

437 Mindless.

438 Mind.

439 This verse in the _Rig Veda_ (x. 5, 6): “The Seven Wise Ones [Rays
of Wisdom, Dhyânis] fashion Seven Paths [or Lines, and also Races in
another sense]. To one of these may the distressed mortal come”—a
verse interpreted solely from the astronomical and cosmic aspect, is
one of the most pregnant in occult meaning. The “Paths” may mean
Lines (Maryâdâh), but they are primarily Beams of Light falling on
the Paths leading to Wisdom. (See _Rig Veda_, iv. 5‐13.) It means
“Ways” or Paths. They are, in short, the seven Rays which fall free
from the Macrocosmic Centre, the seven Principles in the
metaphysical, the seven Races in the physical sense. All depends
upon the key used.

440 _Rig Veda_, x. 10, 5, 2.

441 It is next to impossible to translate verbally some of these old
Commentaries. We are often obliged to give the meaning only, and
thus retranslate the verbatim translations.

442 Rudra, as a Kumâra, is Nîlalohita—red and blue.

443 This, regardless of modern materialistic evolution, which speculates
in this wise: “The primitive human form, whence as we think all
human species sprang, has perished this long time. [This we deny: it
has only decreased in size and changed in texture.] But many facts
point to the conclusion that it was hairy and dolichocephalic.
[African races are even _now_ dolichocephalic in a great measure,
but the palæolithic Neanderthal skull, the oldest we know of, is of
a large size, and no nearer to the capacity of the gorilla’s cranium
than that of any other now‐living man.] Let us, for the time being,
call this hypothetical species _homo primigenius_.... This first
species, or the ape‐man, the ancestor of all the others, _probably_
arose in the _tropical regions_ of the old world from _anthropoid
apes_.” Asked for proofs, the Evolutionist, not the least daunted,
replies: “Of these _no fossil remains are as yet known to us, but
they were probably akin to the Gorilla and Orang of the present
day_.” And then the Papuan negro is mentioned as the probable
descendant in the first line. (_Pedigree of Man_, p. 80.)

Hæckel holds fast to Lemuria, which, with East Africa and South Asia
also, he mentions as the possible cradle of the primitive ape‐men.
So also do many Geologists. Mr. A. R. Wallace admits its reality,
though in a rather modified sense, in his _Geographical Distribution
of Animals_. But let not Evolutionists speak so lightly of the
comparative size of the brains of man and the ape, for this is very
_unscientific_, especially when they pretend to see no difference
between the two, or very little at any rate. For Vogt himself showed
that, while the highest of the apes, the Gorilla, has a brain of
only 30 to 51 cubic inches, the brain of the lowest of the
Australian aborigines amounts to 99·35 cubic inches. The former is
thus “not half of the size of the brain of a new‐born babe,” says
Pfaff.

444 Ellis’ _Polynesian Researches_, Vol. II, p. 38. Missionaries seem to
have pounced upon this name _Ivi_ and made of it _Eve_. But, as
shown by Professor Max Müller, Eve is not the Hebrew name but a
European transformation of חוה, Châvah, life, or mother of all
living; “while the Tahitian _ivi_, and the Maori, _wheva_, meant
bone, and bone only.” (_Introduction to the Science of Religion_, p.
304.)

445 _Chaire d’Hébreu au Collége de France_, p. 20.

446 Of such semi‐animal creatures, the sole remnants known to Ethnology
were the Tasmanians, a _portion_ of the Australians and a mountain
tribe in China, the men and women of which are entirely covered with
hair. They were the last descendants in a _direct_ line of the semi‐
animal latter‐day Lemurians referred to. There are, however,
considerable numbers of the mixed Lemuro‐Atlantean peoples produced
by various crossings with such semi‐human stocks—_e.g._, the wild
men of Borneo, the Veddhas of Ceylon, classed by Prof. Flower among
Âryans (!), most of the remaining Australians, Bushmen, Negritos,
Andaman Islanders, etc.

The Australians of the Gulf of St. Vincent and the neighbourhood of
Adelaide are _very hairy_, and the brown down on the skin of boys of
five or six years of age assumes a _furry appearance_. They are,
however, degraded _men_; not the closest approximation to the
“pithecoid man,” as Hæckel so sweepingly affirms. Only a portion of
these men are a Lemurian relic. (_Cf._ _Esoteric Buddhism_, pp. 64
_et seqq._)

447 In calling the animal “soulless” we do not deprive the beast, from
the humblest to the highest species, of a Soul, but only of a
conscious surviving Ego‐Soul, _i.e._, that principle which survives
after a man, and reïncarnates in a like man. The animal has an
Astral Body, that survives the physical form for a short period;
nevertheless its (animal) Monad does not reïncarnate in the same,
but in a higher species, and has no “Devachan” of course. It has the
_seeds_ of all the human principles in itself, but they are
_latent_.

448 _Manual of Geology_, p. 302.

449 The “fables” and “myths” about Leda and Jupiter, and such like,
could never have sprung up in people’s fancy, had not the allegory
rested on a fact in Nature. Evolution, gradually transforming man
into a mammal, did in his case only what it did in that of other
animals. But this does not prevent man from having always stood at
the head of the animal world and other organic species, and from
having preceded the former.

450 See the Section on “The Chronology of the Brâhmans,” p. 69.

451 To avoid confusion, let the reader remember that the term Root‐Race
applies to one of the seven great Races, sub‐race to one of its
great Branches, and family‐race to one of the sub‐divisions, which
include nations and large tribes.

452 In the Section on “The Fifth Race and its Divine Instructors,” in
the Commentary on Stanza XII, the nature of these “Instructors” is
explained.

453 The present yellow races are the descendants, however, of the early
branches of the Fourth Race. Of the Third, the only _pure and
direct_ descendants are, as said above, a portion of the fallen and
degenerated Australians, whose far distant ancestors belonged to a
division of the seventh sub‐race of the Third. The rest are of mixed
Lemuro‐Atlantean descent. They have since then entirely changed in
stature and intellectual capacities.

454 _Language_ is certainly coëval with reason, and could never have
been developed before men became one with the informing principles
in them—those who fructified and awoke to life the mânasic element
dormant in primitive man. For, as Professor Max Müller tells us in
his _Science of Thought_: “Thought and language are identical.” To
add to this, however, the reflection that _thoughts which are too
deep for words, do not really exist at all_, is rather risky, for
thought impressed upon the astral tablets exists in eternity whether
expressed or not. _Logos_ is both reason and speech. But language,
proceeding in cycles, is not always adequate to express _spiritual_
thoughts. Moreover, in one sense, the Greek Logos is the equivalent
of the Sanskrit Vâch, “the immortal (intellectual) ray of spirit.”
And the fact that Vâch (as Devasenâ, an _aspect_ of Sarasvatî, the
Goddess of Hidden Wisdom) is the spouse of the eternal celibate
Kumâra, unveils a suggestive, though veiled, reference to the
Kumâras, those “who refused to create,” but who were compelled later
on to complete _divine_ Man by incarnating in him. All this will be
fully explained in the Sections that follow.

455 Ptolemy, speaking in his ninth table of the Kabolitæ or Kabul
tribes, calls them Ἀριστόφυλοι, Aristophyli, the aristocratic or
noble tribes. The Afghans call themselves Ben‐Issraël, children of
Is (sa) raël, from Issa, “woman and also earth,” sons of Mother
Earth. But if you call an Afghan Yahoudi (Jew), he will kill you.
The names of the supposed twelve tribes of the Jews, and the names
of the real twelve tribes of the Afghans, are the same. The Afghans
being far older (at any rate, their Arabic stock) than the
Israëlites, no one need be surprised to find such tribal names among
them as Youssoufzic, sons of Joseph, in Punjcaure and Boonere;
Zablistanee (Zebulon); Ben‐manasseh, sons of Manasseh, among the
Khojar Tartars; Isaguri, or Issachar, now Ashnagor in Afghanistan,
etc. The whole twelve names of the so‐called twelve tribes are names
of the signs of the Zodiac, as is now well proven. In any case, the
names of the oldest Arabic tribes, re‐transliterated, yield the
names of the zodiacal signs and likewise of the mythical sons of
Jacob. Where are the traces of the Jewish twelve tribes? Nowhere.
But there is a trace, and a deep one, that the Jews have tried to
deceive people with the help of these names. For, see what happens
ages after the _ten tribes_ had wholly disappeared from Babylon.
Ptolemy Philadelphus, desiring to have the Hebrew Law translated for
him into Greek (the famous Septuagint), wrote to the high priest of
the Jews, Eleazar, to send him _six men from each of the twelve
tribes_; and the _seventy‐two representatives_ (of whom sixty were
ghosts apparently) came to the king in Egypt and translated the Law
amid miracles and wonders. See Butler’s _Horæ Biblicæ_, Josephus,
and Philo Judæus.

456 The Commentary explains that the apes are the only species, among
the animals, which has gradually, and with every generation and
variety, tended more and more to return to the original type of its
male forefather—the dark gigantic Lemurian and Atlantean.

457 Androgyne.

458 Dr. A. Wilder; who says that Gan‐duniyas is a name of Babylonia.

459 Vol. i. pp. 575, 576.

460 _Foĕ‐kouĕ‐ki; ou Relations des Royaumes Bouddhiques_; par Chy Fa‐
hian: translated by Abel Remusat.

461 Seventh year, 1855.

462 De Mirville’s _Des Esprits_, ii. 423. See also Moses Maimonides,
_More Nevochim_.

463 _Sciences Occultes_, p. 464.

464 _Révolution du Globe_, Vol. v. p. 247.

465 We read in De Mirville’s “Mémoire â l’Académie” (ii. 431) of the
“naïve astonishment of Geoffroy St. Hilaire, when M. de Paravey
showed to him, in some old Chinese works and Babylonian tiles,
dragons, ... ornithorhynchuses and saurians (aquatic animals _found
only in Australia_), etc., extinct animals that he had thought
unknown on earth ... till his own day.”

466 See _Isaiah_, xxx. 6: “The viper and the flying serpent,” and the
fiery serpents conquered by the brazen serpent of Moses.

467 The fossils, reconstructed by Science which we know, ought to be
sufficient warrant for the possibility of even a Leviathan, not to
mention Isaiah’s flying serpents, or Saraph Mehophep, words which
are translated in all the Hebrew dictionaries as “Saraph,” enflamed
or fiery venom, and “Mehophep,” flying. But, although Christian
Theology has always connected both Leviathan and Saraph Mehophep
with the Devil, the expressions are metaphorical and have nought to
do with the “Evil One.” Nevertheless, the word “Dragon” has now
become a synonym for the latter. In Bretagne the word Drouk now
signifies “Devil,” whence, as we are told by Cambry (_Monuments
Celtiques_, p. 299), the Devil’s Tomb in England, Droghedanum
Sepulcrum. In Languedoc the meteoric fires and will‐o’‐the‐wisps are
called Drac, and in Bretagne Dreag and Wraie or wraith; the castle
of Drogheda in Ireland meaning the Devil’s castle. (De Mirville,
_ibid._, ii. 423.)

468 The ultramontane writers accept the whole series of draconian
stories given by Father Kircher, in his _Œdipus Ægyptiacus_, “De
Genesi Draconum,” quite seriously. According to that Jesuit, he
himself saw a dragon which was killed in 1669 by a Roman peasant, as
the director of the Museo Barberini sent it to him, to take the
beast’s likeness, which Father Kircher did and had it published in
one of his _in‐folios_. After this he received a letter from
Christopher Scherer, Prefect of the Canton of Soleure, Switzerland,
in which that official certifies to his having seen himself, _with
his own eyes_, one fine summer night in 1619, a living dragon.
Having remained on his balcony “to contemplate the perfect purity of
the firmament,” he writes, “I saw a fiery, shining dragon rise from
one of the caves of Mount Pilatus and direct himself rapidly towards
Fluelen to the other end of the lake. Enormous in size, his tail was
still longer and his neck stretched out. His head and jaws were
those of a serpent. In flying, he emitted on his way numerous sparks
(? !).... I thought at first I was seeing a meteor, but soon,
looking more attentively, I was convinced by his flight and the
conformation of his body that I saw a _veritable dragon_. I am happy
to be thus able to enlighten your Reverence on the _very real_
existence of those animals”—in _dreams_, the writer ought to have
added, of long past ages. (_Ibid._, p. 424.)

469 As a convincing proof of the reality of the fact, a Roman Catholic
refers the reader to the picture of the incident painted by Simon de
Sienne, a friend of the poet, on the portal of the Church Notre Dame
du Don at Avignon, notwithstanding the prohibition of the Sovereign
Pontiff, who “would not allow this triumph of love to be enthroned
in the holy place”; and adds: “Time has injured the work of art, but
has not weakened its tradition.” (_Ibid._, p. 425.) De Mirville’s
“Dragon‐Devils” of our era seem to have no luck, as they disappear
most mysteriously from the museums where they are said to have been.
Thus the Dragon embalmed by Ulysses Aldovrandus and presented to the
Musée du Sénat, either in Naples or Bologna, “was there still in
1700,” but is there no more. (_Ibid._, p. 427.)

470 _Op. cit._, ii. 422.

471 _Ibid._, p. 433.

472 _Ibid._, pp. 432, 433. This is about as just as though, a few
millenniums hence, a fanatic of some future new creed, who was bent
upon glorifying _his_ religion at the expense of _ancient_
Christianity, were to say: Everywhere the quadruped lamb was adored.
The nun, calling it the Agnus, placed it on her bosom; the priest
laid it on the altar. It figured in every Paschal meal, and was
glorified loudly in every temple. And yet the Christians dreaded it
and hated it, for they slew and devoured it. Heathens, at any rate,
do not eat their sacred symbols. We know of no serpent or reptile‐
eaters, except in Christian civilized countries, where they begin
with frogs and eels, and must end with real snakes, as they have
begun with lamb and ended with horse‐flesh.

473 _Ibid._, p. 423.

474 _Pantheon_, 3.

475 The Solar Chnouphis, or Agathodæmon, is the Christos of the
Gnostics, as every scholar knows. He is intimately connected with
the Seven Sons of Sophia (Wisdom), the Seven Sons of Aditi,
Universal Wisdom, her eighth being Mârttânda, the Sun, which Seven
are the Seven Planetary Regents or Genii. Therefore Chnouphis was
the Spiritual Sun of Enlightenment, of Wisdom, hence the patron of
all the Egyptian Initiates, as Bel‐Merodach, or Bel‐Belitanus,
became later with the Chaldæans.

476 Hermes, or rather Thot, was a generic name. Abul Feda shows in his
_Historia Anti‐Islamitica_, five Hermes, and the names of Hermes,
Nebo, Thot were given respectively in various countries to great
Initiates. Thus Nebo, the son of Merodach and Zarpanitu, whom
Herodotus calls Zeus‐Belos, gave his name to all the great Prophets,
Seers and Initiates. They were all “Serpents of Wisdom,” as
connected with the Sun astronomically, and with Wisdom spiritually.

477 _Pantheon_, text 15.

478 i. 555.

479 _Genesis_, xlix. 17, 18, and 5, 6.

480 Dunlap, in his Introduction to _Sod, the Mysteries of Adoni_ (xi),
explains the word “Sod” as _arcanum_, religious mystery, on the
authority of Schindler’s _Penteglott_, 1201. “The secret of the Lord
is with them that fear him,” says _Psalm_, xxv. 14. This is a
mistranslation of the Christians, for it ought to read: “Sod Ihoh
(the Mysteries of Ihoh) are for _those who fear him_.” “Al [El] is
terrible in the great Sod of the Kedeshim (the Priests, the Holy,
the Initiated).”—_Psalm_, lxxxix. 7 (_ibid._). The Kedeshim were
very far from holy. See the Section on “The Holy of Holies,” in Part
II of this Volume.

481 “The members of the Priest‐Colleges were called Sodales,” says
Freund’s _Latin Lexicon_ (iv. 448). “Sodalities were constituted in
the Idæan Mysteries of the Mighty Mother,” writes Cicero in _De
Senectute_. (Dunlap, _ibid._, p. xii.)

482 xxx. 6.

483 The priests of Baal who jumped over the fires. But this was a Hebrew
term and a local one. Saraph means “fiery or flaming venom.”

484 _Book of the Dead_, ch. xxxix.

485 The same ram’s horns are found on the heads of Moses which were seen
on some old medals by the writer in Palestine, one of which is still
in her possession. The horns, forming part of the shining aureole on
the statue of Moses in Rome by Michael Angelo, are vertical instead
of being bent down to the ears, but the emblem is the same; hence
the Brazen Serpent.

486 But see Harris’ _Magic Papyrus_, No. v, and the ram‐headed Ammon
manufacturing men on a potter’s wheel.

487 Brasseur de Bourbourg, _Mexique_, pp. 135 and 574.

488 Ulûpî (Ulûpl) has an entirely Atlantean ring about it. Like
Atlantis, it is neither a Greek nor a Sanskrit name, but reminds one
of Mexican names.

489 _Mahâbhârata_, Âdi Parva, Shlokas 7788, 7789. The _Bhâgavata Purâna_
(ix. xx. 31), as explained by Shrîdhara, the commentator, makes
Ulûpî the daughter of the king of Manipûra (see _Vishnu Purâna_,
Wilson, iv. 160); but the late Pandit Dayânand Sarasvatî, certainly
the greatest Sanskrit and Paurânic authority in India on such
questions, personally corroborated that Ulûpî was daughter of the
king of the Nâgas in Pâtâla, or America, 5,000 years ago, and that
the Nâgas were Initiates.

490 _Isis Unveiled_, ii. 293.

491 Foh‐tchou, in Chinese meaning literally Buddha’s lord, or the
teacher of the doctrines of Buddha—Foh.

492 This mountain is situated south‐west of China, almost between China
and Tibet.

493 _Ibid._, pp. 293, 294.

494 Let the reader be reminded that in the _Zohar_, and also in all the
Kabalistic works, it is maintained that “Metatron united with
Shekinah.” Now Shekinah as the Veil (Grace) of Ain Suph,
representing the Logos, is that very Tree of Knowledge; while
Shamaël—the dark _aspect_ of the Logos—occupies only the bark of
that tree, and has the knowledge of _evil_ alone. As Lacour, who saw
in the scene of the Fall (_Genesis_, iii) an incident pertaining to
Egyptian Initiation, says: “The Tree of the Divination, or of the
Knowledge of Good and Evil ... is the science of Tzyphon, the Genius
of Doubt, _tzy_ to teach, and _phon_, doubt. Tzyphon is one of the
Aleim; we shall see him presently under the name of Nach, the
tempter” (_Les Œloim_, vol. ii. p. 218). He is now known to
Symbologists under the name of Jehovah.