Chapter XLIX: Section VII: Scientific and Geological Proofs of the Existence of Several (5)

685 The doctrine and theology of the Calvinists. “The purpose of God
_from eternity_ respecting all events”—which becomes _fatalism_ and
kills free will, or any attempt of exerting it for good. “It is the
preässignment or allotment of men to everlasting happiness or
misery.” (_Catechism._) A noble and encouraging doctrine this!

686 In order to make Karma more comprehensible to the Western mind,
which is better acquainted with the Greek than with Âryan
philosophy, some Theosophists have made an attempt to translate it
by Nemesis. Had Nemesis been known to the Profane in antiquity, as
it was understood by the Initiate, this translation of the term
would be unobjectionable. As it is, Nemesis has been too much
anthropomorphized by Greek fancy to permit our using it without an
elaborate explanation. With the early Greeks, “from Homer to
Herodotus, she was no goddess, but a _moral feeling_ rather,” says
Decharme; the barrier to evil and immorality. He who transgresses
it, commits a sacrilege in the eyes of the Gods, and is pursued by
Nemesis. But, with time, that “feeling” was deified, and its
personification became an ever‐fatal and punishing Goddess.
Therefore, if we would connect Karma with Nemesis, we must do so in
her triple character as Nemesis, Adrasteia and Themis. For, while
the last is the Goddess of Universal Order and Harmony, who, like
Nemesis, is commissioned to repress every excess, and keep man
within the limits of Nature and righteousness under severe penalty,
Adrasteia, the “inevitable,” represents Nemesis as the immutable
effect of causes created by man himself. Nemesis, as the daughter of
Dikê, is the equitable Goddess reserving her wrath for those alone
who are maddened with pride, egoïsm, and impiety. (See Mesomed.,
_Hymn. Nemes._, v. 2, from Brunck, _Analecta_ II. p. 292; quoted in
_Mythologie de la Grèce Antique_, p. 304.) In short, while Nemesis
is a mythological, exoteric Goddess, or _Power_, personified and
anthropomorphized in its various aspects, Karma is a highly
philosophical truth, a most divine and noble expression of the
primitive intuition of man concerning Deity. It is a doctrine which
explains the origin of Evil, and ennobles our conceptions of what
divine immutable Justice ought to be, instead of degrading the
unknown and unknowable Deity by making it the whimsical, cruel
tyrant, which we call “Providence.”

687 Pralaya—a word already explained—is not a term that applies _only_
to every “Night of Brahmâ,” or the World’s Dissolution following
every Manvantara, equal to 71 Mahâyugas. It applies also to each
“Obscuration” as well, and even to every Cataclysm that puts an end,
by Fire or by Water in turn, to each Root‐Race. Pralaya is a general
term like the word “Manu” the generic name for the Shishtas, who,
under the appellation of “Kings,” are said in the _Purânas_ to be
preserved “with the seed of all things, in an ark, from the waters
of that inundation [or the fires of a general volcanic
conflagration, the commencement of which we already see for our
Fifth Race in the terrible earthquakes and eruptions of these late
years, and especially in the present year (1888)], which, in the
season of a Pralaya overspreads the world [the Earth].” (_Vishnu
Purâna_, Wilson’s Trans., I. lxxxi.) Time is only a form of
Vishnu—truly, as Parâshara says in the _Vishnu Purâna_. In the Hindû
Yugas and Kalpas, we have the regular descending series 4, 3, 2,
with ciphers, multiplied, as occasion requires, for Esoteric
purposes, but not, as Wilson and other Orientalists thought, for
“sectarian embellishments.” A Kalpa may be an Age, or Day of Brahmâ,
or a sidereal Kalpa, astronomical and earthly. These calculations
are found in all the _Purânas_, but some differ—as for instance, the
“Year of the seven Rishis,” 3,030 mortal years, and the “Year of
Dhruva,” 9,090, in the _Linga Purâna_, which are again Esoteric, and
_do_ represent actual (and secret) chronology. As said in the
_Brahma Vaivarta_: “Chronologers compute a Kalpa by the life of
Brahmâ. _Minor_ Kalpas, as Samvarta and the rest, are numerous.”
“Minor Kalpas” denote here every period of Destruction, as was well
understood by Wilson himself, who explains the latter as “those in
which the Samvarta wind or other destructive agents operate.”
(_Ibid._, p. 54.)

688 An intuition and a presentiment of the Shishtas may be found in Mr.
Sinnett’s _Esoteric Buddhism_. See the “Annotations”—the “Noah’s Ark
Theory,” pp. 146, 147, fifth edition.

689 The fact that Manu himself is made to declare that he was created by
Virâj, and that he then produced the ten Prajápatis, who again
produced seven Manus, who in their turn gave birth to seven other
Manus (_Manu_, i. 33‐36) relates to other still earlier mysteries,
and is at the same time a “blind” with regard to the doctrine of the
Septenary Chain, and the simultaneous evolution of seven Humanities,
or Men. However, the present work is written on the records of Cis‐
Himâlayan Secret Teachings, and Brâhmanical Esoteric Philosophy may
now differ in form as does the Kabalah. But they were identical in
hoary antiquity.

690 There is another Esoteric reason besides this for it. A Vaivasvata
is the _seventh_ Manu, because this our Round, although the Fourth,
is in the _preseptenary_ Manvantara, and the Round itself is in its
_seventh_ stage of materiality or physicality. The close of its
middle racial point occurred during the Fourth Root‐Race, when Man
and all Nature reached their lowest state of gross Matter. From that
time, _i.e._, from the end of the three and a half Races, Humanity
and Nature entered on the ascending arc of their Racial Cycle.

691 The interval that precedes each Yuga is called a Sandhyâ, composed
of as many hundreds of years as there are thousands in the Yuga; and
that which follows the latter is named Sandhyâmsha, and is of
similar duration, as we are told in _Vishnu Purâna_. “The interval
between the Sandhyâ and the Sandhyâmsha is the Yuga denominated
Krita, Tretâ, etc. The [four] Krita, Tretâ, Dvâpara, and Kali
constitute a great age, or aggregate of four ages: a thousand such
aggregates are a Day of Brahmâ; and fourteen _Manus reign within
that term_.” (_Op. cit._, _ibid._, p. 49.) Now had we to accept this
literally then there would be only one Manu for every 4,320,000,000
years. As we are taught that it took 300 million years for the two
lower kingdoms to evolve, and that our Humanity is just 18 and some
odd millions old—where were the other Manus spoken of, unless the
allegory means what the Esoteric Doctrine teaches as to the 14 being
each multiplied by 49.

692 The words “Creation,” “Dissolution,” etc., do not correctly render
the right meaning of either Manvantara or Pralaya. The _Vishnu
Purâna_ enumerates several: “The dissolution of all things is of
four kinds,” Parâshara is made to say: Naimittika (Occasional), when
Brahmâ slumbers (his Night, when, “at the end of this Day occurs a
re‐coalescence _of the Universe_, called Brahmâ’s contingent re‐
coalescence,” because Brahmâ _is_ this Universe itself); Prâkritika
(Elemental), when the return of this Universe to its original nature
is partial and physical; Âtyantika (Absolute), identification of the
_Embodied_ with the incorporeal Supreme Spirit—Mahâtmic state,
whether temporary or until the following Mahâ Kalpa: also Absolute
Obscuration—as of a whole Planetary Chain, etc.; and Nitya
(Perpetual), Mahâ Pralaya for the Universe, _Death_—for man. Nitya
is the extinction of life, like the “extinction of a lamp,” also “in
sleep at night.” Nitya Sarga is “constant or perpetual creation,” as
Nitya Pralaya is “constant or perpetual destruction of all that is
born.” “That which ensues after a minor dissolution is called
ephemeral creation.” (_Vishnu Purâna_, Wilson’s Trans., i. 113,
114.) The subject is so difficult that we are obliged to repeat our
statements.

693 But see the superb definitions of Parabrahman and the Logos in T.
Subba Row’s Lectures on the _Bhagavad Gîtâ_ in the early numbers of
_The Theosophist_ of 1887.

694 See preceding foot‐note.

695 See _Manu_, i. 32, 33. Vaishvânara is, in another sense, the living
magnetic fire that pervades the manifested Solar System. It is the
most objective (though to us the reverse) and ever present aspect of
the One Life, for it is the Vital Principle. (See _Theosophist_,
July, 1883, p. 249.) It is also a name of Agni.

696 _Op. cit._, pp. 134, 135.

697 This—in the period of _Secondary_ Creation, so called. Of the
_Primary_, when Earth is in possession of the three _Elemental_
Kingdoms, we cannot speak for several reasons, one of which is,
that, no one but a great seer, or one naturally intuitional, will be
able to realize that which can never be expressed in any existing
terms.

698 Hippocrates said that number _seven_ “by its occult virtues tended
to the accomplishment of all things, to be the dispenser of life and
fountain of all its changes.” The life of man he divided into seven
ages, as did Shakespeare, for “as the moon changes her phases every
seven days, this number influences all sublunary beings,” and even
the Earth, as we know. The teeth of a child appear in the seventh
month, and he sheds them at seven years; at twice seven puberty
begins, at three times seven his mental and vital powers are
developed, at four times seven he is in his full strength, at five
times seven his passions are most developed, etc. Thus also for the
Earth; it is now in its middle age, yet very little wiser for it.
The Tetragrammaton, the four‐lettered sacred name of the Deity, can
be resolved on Earth only by becoming septenary through the manifest
Triangle proceeding from the concealed Tetraktys. Therefore, the
number seven has to be adopted on this plane. As written in the
_Kabalah_ (“The Greater Holy Assembly,” v. 1161): “For assuredly
there is no stability in those six, save (what they derive) from the
_seventh_. For _all things depend_ from the _seventh_.” (S. L.
MacGregor Mathers’ _Kabbalah_, p. 255.)

699 Compare Stanzas III. _et seqq._

700 St. Augustin says of Jesus: “He is a _fish_ that lives in the midst
of waters.” Christians called themselves “Little
Fishes”—_Pisciculi_—in their sacred Mysteries. “So many _fishes_
bred in the _water_, and saved by _one great fish_,” says Tertullian
of the Christians and Christ and the Church.

701 _Esoteric Buddhism_, p. 55.

702 This event—viz., the destruction of the famous island of Ruta and
the smaller island Daitya—which occurred 850,000 years ago in the
later Pliocene times, must not be confounded with the submersion of
the main Continent of Atlantis during the Miocene period. Geologists
cannot bring the Miocene so near as 850,000 years, whatever they may
do; it is, in reality, several million years ago that the main
Atlantis perished.

703 See _The Athenæum_, Aug. 25th, 1860.

704 Mr. Huxley divides these races into the quintuple group of
Australoids, Negroids, Mongoloids, Xanthochroics and
Melanochroics—all issuing from imaginary Anthropoids. And yet, while
protesting against those who say “that the structural differences
between man and apes are small and insignificant,” and adding that
“every bone of the gorilla bears a mark by which it can be
distinguished from a corresponding human bone, and that in the
present state of creation, at least, no intermediary being fills the
gap which separates the man from the troglodyte”—the great Anatomist
goes on speaking of the _simian_ characteristics in man! (See de
Quatrefages, _The Human Species_, P. 113.)

705 _Op. cit._, Isaac Myer, p. 422.

706 _Zohar_, i. 119b, col. 475; _ibid._, p. 412.

707 The Lemurians.

708 Lava.

709 Marble.

710 Of the subterranean fires.

711 This is the reason, perhaps, why even Easter Island, with its
wondrous gigantic statues—a speaking witness to a submerged
continent with a civilized mankind on it—is hardly mentioned
anywhere in modern Encyclopædias. Its mention is carefully avoided
except in some books of travels. Modern Science has an undeniable
predilection for forcing hypotheses, built on personal hobbies, upon
the cultured public, as well‐established evidence: for offering it
_guesses_ instead of knowledge, and calling them “scientific
conclusions.” Its specialists will evolve a thousand and one
contradictory speculations rather than confess an _awkward self‐
evident fact_—preëminent among such specialists being Hæckel and his
English admirers and co‐thinkers. Yet “they are authorities”—we are
sternly reminded. What of that? The Pope of Rome is also an
authority and an infallible one—for _his_ followers; whereas the
remarkable fallibility of scientific speculations is being proven
periodically with every change of the moon.

712 Our best modern novelists, although they are neither Theosophists
nor Spiritualists, nevertheless begin to have very psychological and
suggestively Occult dreams; witness Mr. Robert Louis Stevenson and
his _Strange Case of Dr. Jekyll and Mr. Hyde_, than which no grander
psychological essay on Occult lines exists. Has the rising novelist
Mr. Rider Haggard also had a prophetic, or rather a retrospective,
clairvoyant dream before he wrote _She_? His imperial Kor, the great
city of the dead, whose surviving inhabitants sailed northwards
after the plague had killed almost a whole nation, seems, in its
general outlines, to step out from the imperishable pages of the old
archaic records. Ayesha suggests “that those men who sailed north
may have been the fathers of the first Egyptians”; and then seems to
attempt a synopsis of certain letters of a Master quoted in
_Esoteric Buddhism_, for, she says: “Time after time have nations,
ay, and rich and strong nations, learned in the arts, been, and
passed away, and been forgotten, so that no memory of them remains.
This [the nation of Kor] is but one of several; for time eats up the
work of man unless, indeed, he digs in caves like the people of Kor,
and _then mayhap the sea swallows them, or the earthquake shakes
them in_.... Yet were not these people utterly destroyed, as I
think. Some few remained in the other cities, for their cities were
many. But the barbarians ... came down upon them, and took their
women to wife, and the race of the Amahagger that is now is a
bastard brood of the mighty sons of Kor, and behold it dwelleth in
the tombs with its fathers’ bones” (pp. 180, 181).

Here the clever novelist seems to repeat the history of all the now
degraded and down‐fallen races of humanity. Geologists and
Anthropologists would place at the head of humanity—as descendants
of Homo Primigenius—the ape‐man, of which “_no fossil remains are as
yet known to us_,” though they “were _probably_ akin to the
_Gorilla_ and _Orang of the present day_” (Hæckel). In answer to
whose “probably,” Occultists point to another and a greater
probability—viz., the one given in our text.

713 Robert Brown, _The Countries of the World_, vol. iv. p. 43.

714 See Stanza II. This would account for the variation and great
difference between the intellectual capacities of races, nations,
and individual men. While incarnating into, and in other cases only
informing, the human vehicles evolved by the first brainless
(“manas‐less”) Race, the incarnating Powers and Principles had to
take into account, and make their choice between, the past Karmas of
the Monads, between which and their bodies they had to become the
connecting link. Moreover, as correctly stated in _Esoteric
Buddhism_ (p. 30), “the fifth principle, or human (intellectual)
soul, in the majority of mankind is not even yet fully developed.”

715 It is said by the incarnate Logos, Krishna, in the _Bhagavad Gîtâ_,
“The seven great Rishis, the four preceding Manus, partaking of my
nature, were born from my mind: from them sprang [emanated or were
born] the human race and the world” (x. 6).

Here, by the seven Great Rishis, the seven great Rûpa Hierarchies or
Classes of Dhyân Chohans, are meant. Let us bear in mind that the
seven Rishis, Saptarshi, are the Regents of the seven stars of the
Great Bear, and therefore, of the same nature as the Angels of the
Planets, or the seven Great Planetary Spirits. They were all reborn
as men on Earth in various Kalpas and Races. Moreover, “the four
preceding Manus” are the four Classes of the originally Arûpa
Gods—the Kumâras, the Rudras, the Asuras, etc.; who are also said
_to have incarnated_. They are not Prajâpatis, as are the first, but
their informing “principles”—some of which have incarnated in men,
while others have made other men simply the vehicles of their
“reflections.” As Krishna truly says—the same words being repeated
later by another _vehicle_ of the Logos—“I am the the same to all
beings ... those who worship me [the sixth principle or the _divine_
Intellectual Soul, Buddhi, made conscious by its union with the
higher faculties of Manas] _are in me, and I am in them_.” (_Ibid._,
x. 29.) The Logos, being no “personality” but the Universal
Principle, is represented by all the divine Powers, _born of its
Mind_—the pure Flames, or, as they are called in Occultism, the
“Intellectual Breaths”—those Angels who are said to _have made
themselves independent_, _i.e._, passed from the passive and
quiescent, into the active state of Self‐Consciousness. When this is
recognized, the true meaning of Krishna becomes comprehensible. But
see Mr. Subba Row’s excellent Lecture on the _Bhagavad Gîtâ_
(_Theosophist_, April, 1887, p. 444).

716 _Op. cit._, p. 152.

717 It was the northern parts of the Toyâmbudhi, or sea of fresh water,
in Shveta‐dvîpa, which the seven Kumâras—Sanaka, Sananda, Sanâtana,
Sanatkumâra, Jâta, Vodhu, and Panchashikha—visited agreeably with
exoteric tradition. (See the Uttara Khanda of the _Padma Purâna,
Asiatick Researches_, vol. xi. pp. 99, 100.)

718 _Vishnu Purâna_, Wilson’s Trans., ii. 109.

719 See _Bibliotheca Indica_, Trans. of the _Golâdhyâya of the
Siddhânta‐shiromani_, iii. 21‐44.

720 _Ibid._, pp. 106, 107.

721 P. 321.

722 Wilson, _ibid._, p. 137.

723 In a lecture, Professor Pengelly, F.R.S., quotes Professor Oliver to
the effect “that the present Atlantic islands’ flora affords no
substantial evidence of a former direct communication with the
mainland of the New World,” but adds himself that, at the same time,
“at some period of the Tertiary epoch, N.‐E. Asia was united to
N.‐W. America, perhaps by the line where the Aleutian chain of
islands now extends.” Thus Occult Science alone can reconcile the
contradictions and hesitations of Modern Science. But again, surely
the argument for the existence of Atlantis does not rest on Botany
alone.

724 _Vishnu Purâna_, Wilson, v. 381, 382.

725 As shown in the “Preliminary Notes” to this Volume, it stands to
reason that neither the name of Lemuria nor even of Atlantis are the
real _archaic_ names of the lost Continents. They have been adopted
by us simply for the sake of clearness. Atlantis was the name given
to those portions of the submerged Fourth Race Continent which were
“beyond the Pillars of Hercules,” and which happened to keep above
water after the general Cataclysm. The last remnant of these—Plato’s
Atlantis, or “Poseidonis,” which is another _substitute_, or rather
a translation of the real name—was the last of the Continent above
water some 11,000 years ago. Most of the correct names of the
countries and islands of both Continents are given in the _Purânas_;
but to mention them specially, as found in other more ancient works,
such as the _Sûrya Siddhânta_, would necessitate too lengthy
explanations. If, in earlier writings, the two seem to have been too
faintly distinguished, this must be due to careless reading and want
of reflection. If ages hence, Europeans are referred to as Âryans,
and a reader confuses them with the Hindûs and the latter with the
Fourth Race, because some of them lived in ancient Lankâ—the blame
will not fall on the writer.

726 See Part III, Section VI, of this Volume.

727 See Professor J. D. Dana’s article, _American Journal of Science_,
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.